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The Chaldæan Oracles of Zoroaster 20:03:17 - Jun 30 2006 Times Read: 14 ADMIN: | EDIT | DELETE | THE CHALDÆAN ORACLES ATTRIBUTED TO ZOROASTER. PREFACE THESE Oracles are considered to embody many of the principal features of Chaldæan philosophy. They have come down to us through Greek translations and were held in the greatest esteem throughout antiquity, a sentiment which was shared alike by the early Christian Fathers and the later Platonists. The doctrines contained therein are attributed to Zoroaster, though to which particular Zoroaster is not known; historians give notices of as many as six different individuals all bearing that name, which was probably the title of the Prince of the Magi, and a generic term. The word Zoroaster is by various authorities differently derived: Kircher furnishes one of the most interesting derivations when he seeks to show that it comes from TzURA = a figure, and TzIUR = to fashion, ASh = fire, and STR = hidden; from these he gets the words Zairaster = fashioning images of hidden fire; -- or Tzuraster = the image of secret things. Others derive it from Chaldee and Greek words meaning "a contemplator of the Stars." It is not, of course, pretended that this collection as it stands is other than disjointed and fragmentary, and it is more than probable that the true sense of many passages has been obscured, and even in some cases hopelessly obliterated, by inadequate translation. Where it has been possible to do so, an attempt has been made to elucidate doubtful or ambiguous expressions, either by modifying the existing translation from the Greek, where deemed permissible, or by appending annotations. It has been suggested by some that these Oracles are of Greek invention, but it has already been pointed out by Stanley that Picus de Mirandula [Giovanni Pico della Mirandula] assured Ficinus [Marcilio Ficino] that he had the Chaldee Original in his possession, in which those things which are faulty and defective in the Greek are read perfect and entire," and Ficinus indeed states that he found this MS. upon the death of Mirandula. In addition to this, it should be noted that here and there in the original Greek version, words occur which are not of Greek extracti6n at all, but are Hellenised Chaldee. Berosus is said to be the first who introduced the writings of the Chaldæans concerning Astronomy and Philosophy among the Greeks,[1] and it is certain that the traditions of Chaldea very largely influenced Greek thought. Taylor considers that some of these mystical utterances are the sources whence the sublime conceptions of Plato were formed, and large commentaries were written upon them by Porphyry, Iamblichus, Proclus, Pletho and Psellus. That men of such great learning and sagacity should have thought so highly of these Oracles, is a fact which in itself should commend them to our attention. [1. Josephus, contra Apion. I.] The term "Oracles" was probably bestowed upon these epigrammatic utterances in order to enforce the idea of their profound and deeply mysterious nature. The Chaldæans, however, had an Oracle, which they venerated as highly as the Greeks did that at Delphi. [1] [1. Stephanus, De Urbibus.] We are indebted to both Psellus and Pletho, for comments at some length upon the Chaldæan Oracles, and the collection adduced by these writers has been considerably enlarged by Franciscus Patricius, who made many additions from Proclus, Hermias, Simplicius, Damascius, Synesius, Olympiodorus, Nicephorus and Arnobius; his collection, which comprised some 324 oracles under general heads, was published in Latin in 1593, and constitutes the groundwork of the later classification arrived at by Taylor and Cory; all of these editions have been utilised in producing the present revise. A certain portion of these Oracles collected by Psellus, appear to be correctly attributed to a Chaldæan Zoroaster of very early date, and are marked Z," following the method indicated by Taylor, with one or two exceptions. Another portion is attributed to a sect of philosophers named Theurgists, who flourished during the reign of Marcus Antoninus, upon the authority of Proclus,[2] and these are marked "T." Oracles additional to these two series and of less definite source are marked "Z or T." Other oracular passages from miscellaneous authors are indicated by their names. [2. Vide his Scholia on the Cratylus of Plato.] The printed copies of the Oracles to be found in England are the following: -1. Oracula Magica, Ludovicus Tiletanus, Paris, 1563. 2. Zoroaster et ejus 320 oracula Chaldaica; by Franciscus Patricius. . . . 1593. 3. Fred. Morellus; Zoroastris oracula, 1597. Supplies about a hundred verses. 4. Otto Heurnius; Barbaricæ Philosophia antiquitatum libri duo, 1600. 5. Johannes Opsopoeus; Oracula Magica Zoroastris 1599. This includes the Commentaries of Pletho and of Psellus in Latin. 6. Servatus Galloeus; Sibulliakoi Chresmoi, 1688. Contains a version of the Oracles. Thomas Stanley. The History of the Chaldaic Philosophy, 1701. This treatise contains the Latin of Patricius, and the Commentaries of Pletho and Psellus in English Johannes Alb. Fabricius, Bibliotheca Greca, 1705-7. Quotes the Oracles. Jacobus Marthanus, 1689. This version contains the Commentary of Gemistus Pletho. Thomas Taylor, The Chaldæan Oracles, in the Monthly Magazine, and published independently, 1806. Bibliotheca Classica Latina; A. Lemaire, volume 124, Paris, 1823. Isaac Preston Cory, Andent Fragments, London, 1828. (A third edition of this work has been published, omitting the Oracles.) Phoenix, New York, 1835. A collection of curious old tracts, among which are the Oracles of Zoroaster, copied from Thomas Taylor and I. P. Cory; with an essay by Edward Gibbon. INTRODUCTION BY L. O. It has been believed by many, and not without good reason, that these terse and enigmatic utterances enshrine a profound system of mystical philosophy, but that this system demands for its full discernment a refinement of faculty, involving, as it does, a discrete perception of immaterial essences. It has been asserted that the Chaldæan Magi [1] preserved their occult learning among their race by continual tradition from Father to Son. Diodorus says: "They learn these things, not after the same fashion as the Greeks: for amongst the Chaldæans, philosophy is delivered by tradition in the family, the Son receiving it from his Father, be mg exempted from all other employment; and thus having their parents for their teachers, they learn all things fully and abundantly, believing more firmly what is communicated to them." [2] [1. This powerful Guild was the guardian of Chaldæan philosophy, which exceeded the bounds of their country, and diffused itself into Persia and Arabia that borders upon it; for which reason the learning of the Chaldæans, Persians and Arabians is comprehended under the general title of Chaldæan. 2. Diodorus, lib. I.] The remains then of this oral tradition seems to exist in these Oracles, which should be studied in the light of the Kabalah and of Egyptian Theology. Students are aware that the Kabalah [1] is susceptible of extraordinary interpretation with the aid of the Tarot, resuming as the latter does, the very roots of Egyptian Theology. Had a similar course been adopted by commentators in the past, the Chaldæan system expounded in these Oracles would not have been distorted in the way it has been. [1. Vide Kabalah Denudata, by MacGregor Mathers.] The foundation upon which the whole structure of the Hebrew Kabalah rests is an exposition of ten deific powers successively emanated by the Illimitable Light, which in their varying dispositions are considered as the key of all things. This divine procession in the form of Three Triads of Powers, synthesized in a tenth, is said to be extended through four worlds, denominated respectively Atziluth, Briah, Yetzirah and Assiah, a fourfold gradation from the subtle to the gross. This proposition in its metaphysical roots is pantheistic, though, if it may be so stated, mediately theistic; while the ultimate noumenon of all phenomena is the absolute Deity, whose ideation constitutes the objective Universe. Now these observations apply strictly also to the Chaldæan system. The accompanying diagrams sufficiently indicate the harmony and identity of the Chaldæan philosophy with the Hebrew Kabalah. It will be seen that the First Mind and the Intelligible Triad, Pater, Potentia, or Mater, and Mens, are allotted to the Intelligible World of Supramundane Light: the "First Mind" represents the archetypal intelligence as an entity in the bosom of the Paternal Depth. This concentrates by reflection into the "Second Mind" representative of the Divine Power in the Empyraean World which is identified with the second great Triad of divine powers, known as the Intelligible and at the same time Intellectual Triad: the Aethereal World comprises the dual third Triad denominated Intellectual: while the fourth or Elementary World is governed by Hypezokos, or Flower of Fire, the actual builder of the world. CHALDÆAN SCHEME. The Intelligibles The Paternal Depth World of Supra-mundane Light The First Mind ----The Intelligible Triad Pater: Mater or Potentia: Mens The Second Mind ----Intelligibles and Intellectuals in the Empyræan World Iynges Synoches Teletarchæ (The Third Mind.) Intellectuals in the Ethereal World Three Cosmagogi (Intellectual guides inflexible.) Three Amilicti (Implacable thunders). Elementary World The Demiurgos of the Material Universe Hypezokos (Flower of Fire) Effable, Essential and Elemental Orders --The Earth-Matter KABALISTIC SCHEME. World of Atziluth or of God The Boundless The Illimitable Light Ain Suph. Ain Suph Aur A radiant triangle World of Briah Divine Forces Kether (crown) Binah (Intelligence) Chokmah (Wisdom) World of Yetzirah or of Formation Geburah Chesed Tiphereth Hod Netzach. Yesod World of Assiah Material Form. Malkuth Ruled by Adonai Melekh ----The Earth-Matter. CHALDÆAN SCHEME OF BEINGS. Representatives of the previous classes guiding our universe. I. Hyperarchii -- Archangels II. Azonoei -- Unzoned gods III. Zonoei -- Planetary Deities. --Higher demons: Angels ----Human Souls ----Lower demons, elementals * Fiery * Airy * Earthy * Watery ----Evil demons Lucifugous; the kliphoth Chaldæan Theology contemplated three great divisions of supra-mundane things:-- the First was Eternal, without beginning or end, being the "Paternal Depth," the bosom of the Deity. The Second was conceived to be that mode of being having beginning but no end; the Creative World or Empyræeum falls under this head, abounding as it does in productions, but its source remaining superior to these. The third and last order of divine things had a beginning in time and will end, this is the transitory Ethereal World. Seven spheres extended through these three Worlds, viz., one in the Empyraeum or verging from it, three in the Ethereal and three in the Elementary Worlds, while the whole physical realm synthesized the foregoing. These seven spheres are not to be confounded with the Seven material Planets; although the latter are the physical representatives of the former, which can only be said to be material in the metaphysical sense of the term. Psellus professed to identify them but his suggestions are inadequate as Stanley pointed out. But Stanley, although disagreeing with Psellus, is nevertheless inconsistent upon this point, for although he explains the four Worlds of the Chaldæans as successively noumenal to the physical realm, he obviously contradicts this in saying that one corporeal world is in the Empyræum. Prior to the supramundane Light lay the "Paternal Depth," the Absolute Deity, containing all things "in potentia" and eternally immanent. This is analogous to the Ain Suph Aur of the Kabalah, three words of three letters, expressing three triads of Powers, which are subsequently translated into objectivity, and constitute the great Triadic Law under the direction of the Demiurgus, or artificer of the Universe. In considering this schema, it must be remembered that the supramundane Light was regarded as the primal radiation from the, Paternal Depth and the archetypal noumenon of the Empyræum, a universal, all-pervading -- and, to human comprehension -ultimate essence. The Empyræum again, is a somewhat grosser though still highly subtilized Fire and creative source, in its turn the noumenon of the Formative or Ethereal World, as the latter is the noumenon of the Elementary World. Through these graduated media the conceptions of the Paternal Mind are ultimately fulfilled in time and space. In some respects it is probable that the Oriental mind today is not much altered from what it was thousands of years ago, and much that now appears to us curious and phantastic in Eastern traditions, still finds responsive echo in the hearts and minds of a vast portion of mankind. A large number of thinkers and scientists in modern times have advocated tenets which, while not exactly similar, are parallel to ancient Chaldæan conceptions; this is exemplified in the notion that the operation of natural law in the Universe is controlled or operated by conscious and discriminating power which is co-ordinate with intelligence. It is but one step further to admit that forces are entities, to people the vast spaces of the Universe with the children of phantasy. Thus history repeats itself, and the old and the new alike reflect the multiform truth. Without entering at length into the metaphysical aspect, it is important to notice the supremacy attributed to the "Paternal Mind." The intelligence of the Universe, poetically described as "energising before energy," establishes on high the primordial types or patterns of things which are to be, and, then inscrutably latent, vests the development of these in the Rectores Mundorum, the divine agents or powers already referred to. As it is said, "Mind is with Him, power with them." The word "Intelligible" is used in the Platonic sense, to denote a mode of being, power or perception, transcending intellectual comprehension, i.e., wholly distinct from, and superior to, ratiocination. The Chaldæans recognised three modes of perception, viz., the testimony of the various senses, the ordinary processes of intellectual activity, and the intelligible conceptions before referred to. Each of these operations is distinct from the others, and, moreover, conducted in separate matrices, or vehicula. The anatomy of the Soul was, however, carried much farther than this, and, although in its ultimate radix recognised as identical with the divinity, yet in manifested being it was conceived to be highly complex. The Oracles speak of the "Paths of the Soul," the tracings of inflexible fire by which its essential parts are associated in integrity; while its various "summits," "fountains," and "vehicula," are all traceable by analogy with universal principles. This latter fact is, indeed, not the least remarkable feature of the Chaldæan system. Like several of the ancient cosmogonies, the principal characteristic of which seems to have been a certain adaptability to introversion, Chaldæan metaphysics synthesize most clearly in the human constitution. In each of the Chaldæan Divine Worlds a trinity of divine powers operated, which synthetically constituted a fourth term. "In every World," says the Oracle, "a Triad shineth, of which the Monad is the ruling principle." These "Monads" are the divine Vice-gerents by which the Universe was conceived to be administered. Each of the four Worlds, viz., the Empyræan, Ethereal, Elementary and Material, was presided over by a Supreme Power, itself in direct rapport with "the Father" and "moved by unspeakable counsels." These are clearly identical with the Kabalistic conception of the presidential heads of the four letters composing the Deity name in so many different languages. A parallel tenet is conveyed in the Oracle which runs: "There is a Venerable Name projected through the Worlds with a sleepless revolution." The Kabalah again supplies the key to this utterance, by regarding the Four Worlds as under the presidency of the four letters of the Venerable Name, a certain letter of the four being allotted to each World, as also was a special mode of writing the four-lettered name appropriate thereto; and, indeed in that system it is taught that the order of the Elements, both macrocosmic and microcosmic, on every plane, is directly controlled by the "revolution of the name." That Name is associated with the Æthers of the Elements and is thus considered as a Universal Law; it is the power which marshals the creative host, summed tip in the Demiurgus, Hypezokos, or Flower of Fire. Reference may here be made to the psychic anatomy of the human being according to Plato. He places the intellect in the head; the Soul endowed with some of the passions, such as fortitude, in the heart; while another Soul, of which the appetites, desires and grosser passions are its faculties, about the stomach and the spleen. So, the Chaldæan doctrine as recorded by Psellus, considered man to be composed of three kinds of Souls, which may respectively be called: First, the Intelligible, or divine soul, Second, the Intellect or rational soul, and Third, the Irrational, or passional soul. This latter was regarded as subject to mutation, to be dissolved and perish at the death of the body. Of the Intelligible, or divine soul, the Oracles teach that "It is a bright fire, which, by the power of the Father, remaineth immortal, and is Mistress of Life;" its power may be dimly apprehended through regenerate phantasy and when the sphere of the Intellect has ceased to respond to the images of the passional nature. Concerning the rational soul, the Chaldæans taught that it was possible for it to assimilate itself unto the divinity on the one hand, or the irrational soul on the other. "Things divine," we read, "cannot be obtained by mortals whose intellect is directed to the body alone, but those only who are stripped of their garments, arrive at the summit," To the three Souls to which reference has been made, the Chaldæans moreover allotted three distinct vehicles: that of the divine Soul was immortal, that of, the rational soul by approximation became so; while to the irrational soul was allotted what was called "the image," that is. the astral form of the physical body. Physical life thus integrates three special modes of activity, which upon the dissolution of the body are respectively involved in the web of fate consequent upon incarnate energies in three different destinies. The Oracles urge men to devote themselves to things divine, and not to give way to the promptings of the irrational soul, for, to such as fail herein, it is significantly said, "Thy vessel the beasts of the earth shall inhabit." The Chaldæans assigned the place of the Image, the vehicle of the irrational soul, to the Lunar Sphere; it is probable that by the Lunar Sphere was meant something more than the orb of the Moon, the whole sublunary region, of which the terrestrial earth is, as it were, the centre. At death, the rational Soul rose above the lunar influence, provided always the past permitted that happy release. Great importance was attributed to the way in which the physical life was passed during the sojourn of the Soul in the tenement of flesh, and frequent are the, exhortations to rise to communion with those Divine powers, to which nought but the highest Theurgy can pretend. "Let the immortal depth of your Soul lead you," says an Oracle, "but earnestly raise your eyes upwards." Taylor comments upon this in the following beautiful passage: "By the eyes are to be understood all the gnostic powers of the Soul, for when these are extended the Soul becomes replete with a more excellent life and divine illumination; and is, as it were, raised above itself." Of the Chaldæan Magi it might be truly said that they "among dreams did first discriminate the truthful vision!" for they were certainly endowed with a far reaching perception both mental and spiritual; attentive to images, and fired with mystic fervours, they were something more than mere theorists, but were also practical exemplars of the philosophy they taught. Life on the plains of Chaldæa, with its mild nights and jewelled skies, tended to foster the interior unfoldment; in early life the disciples of the Magi learnt to resolve the Bonds of proscription and enter the immeasurable region. One Oracle assures us that, "The girders of the Soul, which give her breathing, are easy to be unloosed," and elsewhere we read of the "Melody of the Ether" and of the "Lunar clashings" experiences which testify to the reality of their occult methods. The Oracles assert that the impressions of characters and other divine visions appear in the Ether. The Chaldæan philosophy recognized the ethers of the Elements as the subtil media through which the operation of the grosser elements is effected -- by the grosser elements I mean what we know as Earth, Air, Water, and Fire - the principles of dryness and moisture, of heat and cold. These subtil ethers are really the elements of the ancients, and seem at an early period to have been connected with the Chaldæan astrology, as the signs of the Zodiac were connected with them. The twelve signs of the Zodiac are permutations of the ethers of the elements - four elements with three variations each; and according to the preponderance of one or another elemental condition in the constitution of the individual, so were his natural inclinations deduced therefrom. Thus when in the astrological jargon it was said that a man had Aries rising, he was said to be of a fiery nature, his natural tendencies being active, energetic, and fiery, for in the constitution of such a one the fiery ether predominates. And these ethers were stimulated, or endowed with a certain kind of vibration, by their Presidents, the Planets; these latter being thus. suspended in orderly disposed zones. Unto the Planets, too, colour and sound were also attributed ; the planetary colours are connected with the ethers, and each of the Planetary forces was said to have special dominion over, or affinity with, one or other of the Zodiacal constellations. Communion with the hierarchies of these constellations formed p art of the Chaldæan theurgy, and in a curious fragment it is said: "If thou often invokest it" (the celestial constellation called the Lion) "then when no longer is visible unto thee the Vault of the Heavens, when the Stars have lost their light the lamp of the Moon is veiled, the Earth abideth not, and around thee darts the lightning flame, then all things will appear to thee in the form of a Lion!" The Chaldæans like the Egyptians, appear to have bad a highly developed appreciation of colours, an evidence of their psychic susceptibility. The use of bright colours engenders the recognition of subsisting variety and stimulates that perception of the mind which energizes through imagination, or the ,operation of images. The Chaldæan method of contemplation app ears to have been to identify the self with the object of contemplation; this is of course identical with the process of Indian Yoga, and is an idea which appears replete with suggestion; as it is written, "He assimilates the images to himself, casting them around his own form." But we are told, "All divine natures are incorporeal, but bodies are bound in them for your sakes." The subtil ethers, of which I have spoken, served in their turn as it were for the garment of the divine Light; for the Oracles teach that beyond these again "A solar world and endless Light subsist!" This Divine Light was the object of all veneration. Do not think that what was intended thereby was the Solar Light we know: "The inerratic sphere of the Starless above" is an unmistakable expression and therein "the more true Sun" has place: Theosophists will appreciate the significance of "the more true Sun," for according to The Secret Doctrine the Sun we see is but the physical vehicle of a more transcendent splendour. Some strong Souls were able to reach up to the Light by their own power: "The mortal who approaches the fire shall have Light from the divinity, and unto the persevering mortal the blessed immortals are swift." But what of those of a lesser stature? Were they, by inability, precluded from such illumination? "Others," we read, "even when asleep, He makes fruitful from his own Strength." That is to say, some men acquire divine knowledge through communion with Divinity in sleep. This idea has given rise to some of the most magnificent contributions to later literature; it has since been thoroughly elaborated by Porphyry and Synesius. The eleventh Book of the Metamophoses of Apuleius and the Vision of Scipio ably vindicate this; and, although no doubt every Christian has heard that "He giveth unto his beloved in sleep," few, indeed, realise the possibility underlying that conception. What, it may be asked, were the views of the Chaldæans with respect to terrestrial life: Was it a spirit of pessimism,. which led them to hold this in light esteem? Or, should we not rather say that the keynote of their philosophy was an immense spiritual optimism? It appears to me that the latter is the more true interpretation. They realised that beyond the confines of matter lay a more perfect existence, a truer realm of which terrestrial administration is but a too often travestied reflection. They sought, as we seek now, the Good, the Beautiful and the True, but they did not hasten to the Outer in the thirst for sensation, but with a finer perception realised the true Utopia to be within. And the first step in that admirable progress was a return to the simple life; hardly, indeed, a return, for most of the Magi were thus brought up from birth. [1] The hardihood engendered by the rugged life, coupled with that wisdom which directed their association, rendered these children of Nature peculiarly receptive of Nature's Truths. "Stoop not down," says the Oracle, "to the darkly splendid World, For a precipice lieth beneath the Earth, a descent of seven steps, and therein is established the throne of an evil and fatal force. Stoop not down unto that darkly splendid world, Defile not thy brilliant flame with the earthly dross of matter, Stoop not down for its splendour is but seeming, It is but the habitation of the Sons of the Unhappy." No more beautiful formulation of the Great Truth that the exterior and sensuous life is death to the highest energies of the Soul could possibly have been uttered: but to such as by purification and the practice of virtue rendered themselves worthy, encouragement was given, for, we read, "The Higher powers build up the body of the holy man." The law of Karma was as much a feature of the Chaldæan philosophy as it is of the Theosophy of today: from a passage in Ficinus, we read, "The Soul perpetually runs and passes through all things in a certain space of time, which being performed it is presently compelled to pass back again through all things and unfold a similar web of generation in the World, according to Zoroaster, who thinks that as often as the same causes return, the same effects will in like manner return." [1. They renounced rich attire and the wearing of gold. Their raiment was white upon occasion; their beds the ground, and their food nothing but herbs, cheese and bread.] This is of course the explanation of the proverb that "History repeats itself," and is very far from the superstitious view of fate. Here each one receives his deserts according to merit or demerit, and these are the bonds of life; but the Oracles say, "Enlarge not thy destiny," and they urge men to "Explore the River of the Soul, so that although you have become a servant to body, you may again rise to the Order from which you descended, joining works to sacred reason!" To this end we are commended to learn the Intelligible which exists beyond the mind, that divine portion of the being which exists beyond Intellect: and this it is only possible to grasp with the flower of the mind. "Understand the intelligible with the extended flame of an extended intellect." To Zoroaster also was attributed the utterance "who knows himself knows all things in himself;" while it is elsewhere suggested that "The paternal Mind has sowed symbols in the Soul." But such priceless knowledge was possible only to the Theurgists Who, we are told, "fall not so as to be ranked with the herd that are in subjection to fate." The divine light cannot radiate in an imperfect microcosm, even as the Clouds obscure the Sun; for of such as make ascent to the most divine of speculations in a confused and disordered manner, with unhallowed lips, or unwashed feet, the progressions are imperfect, the impulses are vain and the paths are dark. Although destiny, our destiny, may be "written in the Stars" yet it was the mission of the divine Soul to raise the human Soul above the circle of necessity, and the Oracles give Victory to that Masterly Will, which "Hews the wall with might of magic, Breaks the palisade in pieces, Hews to atoms seven pickets . . . Speaks the Master words of knowledge!" The means taken to that consummation consisted in the training of the Will and the elevation of the imagination, a divine power which controls consciousness. "Believe yourself to be above body, and you are," says the Oracle; it might have added "Then shall regenerate phantasy disclose the symbols of the Soul." But it is said "On beholding yourself fear! " i.e., the imperfect self. Everything must be viewed as ideal by him who would understand the ultimate perfection. Will is the grand agent in the mystic progress its rule is all potent over the nervous system. By Will the fleeting vision is fixed on the treacherous waves of the astral Light; by Will the consciousness is impelled to commune with the divinity: yet there is not One Will, but three Wills -- the Wills, namely, of the Divine, the Rational and Irrational Souls -- to harmonize these is the difficulty. It is selfishness which impedes the radiation of Thought, and attaches to body. This is scientifically true and irrespective of sentiment, the selfishness which reaches beyond the necessities of body is pure vulgarity. A picture which to the cultured eye beautifully portrays a given subject, nevertheless appears to the savage a confused patchwork of streaks, so the extended perceptions of a citizen of the Universe are not grasped by those whose thoughts dwell within the sphere of the personal life. The road to the Summum Bonum lies therefore through self-sacrifice, the sacrifice of the lower to the higher, for behind that Higher Self lies the concealed form of the Ancient of Days, the synthetical Being of Divine Humanity. These things are grasped by Soul; the song of the Soul is alone heard in the adytum of God-nourished Silence! THE ORACLES OF ZOROASTER. CAUSE. GOD. FATHER. MIND. FIRE. MONAD. DYAD. TRIAD. 1. But God is He having the head of the Hawk. The same is the first, incorruptible, eternal, unbegotten, indivisible, dissimilar: the dispenser of all good; indestructible; the best of the good, the Wisest of the wise; He is the Father of Equity and Justice, self-taught, physical, perfect, and wise-He who inspires the Sacred Philosophy. - Eusebius. Praeparatio Evangelica, liber. I., chap. X This Oracle does not appear in either of the ancient collections, nor in the group of oracles given by any of the medieval occultists. Cory seems to have been the first to discover it in the voluminous writings of Eusebius, who attributes the authorship to the Persian Zoroaster. 2. Theurgists assert that He is a God and celebrate him as both older and younger, as a circulating and eternal God, as understanding the whole number of all things moving in the World, and moreover infinite through his power and energizing a spiral force. - Proclus on the Timaeus of Plato, 244. Z. or T. The Egyptian Pantheon had an Elder and a Younger Horus -- a God -- son of Osiris and Isis. Taylor suggests that He refers to Kronos, Time, or Chronos, as the later Platonists wrote the name. Kronos, or Saturnus, of the Romans, was son of Uranos and Gaia, husband of Rhea, lather of Zeus. 3. The God of the Universe, eternal, limitless, both young and old, having a spiral force. Cory includes this Oracle in his collection, but he gives no authority for it. Lobeck doubted its authenticity. 4. For the Eternal Æon [1] -- according to the Oracle -- is the cause of never failing life, of unwearied power and unsluggish energy. - Taylor. -- T. [1. For the First Æon, the Eternal one," or as Taylor gives, "Eternity."] 5. Hence the inscrutable God is called silent by the divine ones, and is said to consent with Mind, and to be known to human souls through the power of the Mind alone. - Proclus in Theologiam Platonis, 321. T. Inscrutable. Taylor gives "stable;" perhaps "incomprehensible" is better. 6. The Chaldæans call the God Dionysos (or Bacchus), Iao in the Phoenician tongue (instead of the Intelligible Light), and he is also called Sabaoth, [1] signifying that he is above the Seven poles, that is the Demiurgos. - Lydus, De Mensibus, 83. T. [1. This word is Chaldee, TzBAUT, meaning hosts; but there is also a word SHBOH, meaning The Seven.] 7. Containing all things in the one summit of his own Hyparxis, He Himself subsists wholly beyond. - Proclus in Theologiam Platonis, 212. T. Hyparxis, is generally deemed to mean "Subsistence." Hupar is Reality as distinct from appearance; Huparche is a Beginning. 8. Measuring and bounding all things. - Proclus in Theologiam Platonis, 386. T. "Thus he speaks the words," is omitted by Taylor and Cory, but present in the Greek. 9. For nothing imperfect emanates from the Paternal Principle, - Psellus, 38; Pletho. Z. This implies -- but only from a succedent emanation. 10. The Father effused not Fear, but He infused persuasion. - Pletho. Z. 11. The Father hath apprehended Himself, and bath not restricted his Fire to his own intellectual power. - Psellus, 30; Pletho, 33. Z. Taylor gives:- The Father hath hastily withdrawn Himself, but hath not shut up his own Fire in his intellectual power. The Greek text has no word "hastily," and as to "withdrawn -- Arpazo means, grasp or snatch, but also "apprehend with the mind." 12. Such is the Mind which is energized before energy, while yet it had not gone forth, but abode in the Paternal Depth, and in the Adytum of God nourished silence. - Proc. in Tim., 167. T. 13. All things have issued from that one Fire. The Father perfected all things, and delivered them over to the Second Mind, whom all Nations of Men call the First. - Psellus, 24; Pletho, 30. Z. 14. The Second Mind conducts the Empyrean World. - Damascius, De Principiis. T. 15. What the Intelligible saith, it saith by understanding. - Psellus, 35. Z. 16. Power is with them, but Mind is from Him. - Proclus in Platonis Theologiam, 365. T. 17. The Mind of the Father riding on the subtle Guiders, which glitter with the tracings of inflexible and relentless Fire. - Proclus on the Cratylus of Plato. T. 18. . . . . After the Paternal Conception I the Soul reside, a heat animating all things. . . . . For he placed The Intelligible in the Soul, and the Soul in dull body, Even so the Father of Gods and Men placed them in us. - Proclus in Tim. Plat, 124. Z. or T. 19. Natural works co-exist with the intellectual light of the Father. For it is the Soul which adorned the vast Heaven, and which adorneth it after the Father, but her dominion is established on high. - Proclus in Tim., 106. Z. or T. Dominion, krata: some copies give kerata, horus. 20. The Soul, being a brilliant Fire, by the power of the Father remaineth immortal, and is Mistress of Life, and filleth up the many recesses of the bosom of the World. - Psellus, 28; Pletho, 11. Z. 21. The channels being intermixed, therein she performeth the works of incorruptible Fire. - Proclus in Politica, p. 399. Z. or T. 22. For not in Matter did the Fire which is in the first beyond enclose His active Power, but in Mind; for the framer of the Fiery World is the Mind of Mind. - Proclus in Theologiam, 333, and Tim., 157. T. 23. Who first sprang from Mind, clothing the one Fire with the other Fire, binding them together, that he might mingle the fountainous craters, while preserving unsullied the brilliance of His own Fire. - Proclus in Parm. Platonis. T. 24. And thence a Fiery Whirlwind drawing down the brilliance of the flashing flame, penetrating the abysses of the Universe; for from thence downwards do extend their wondrous rays. - Proclus in Theologiam Platonis, 171 and 172. T. 25. The Monad first existed, and the Paternal Monad still subsists. - Proclus in Euclidem, 27. T. 26. When the Monad is extended, the Dyad is generated. - Proclus in Euclidem, 27. T. Note that "What the Pythagoreans signify by Monad, Dyad and Triad, or Plato by Bound, Infinite and Mixed; that the Oracles of the Gods intend by Hyparxis, Power and Energy." - Damascius De Principiis. Taylor. 27. And beside Him is seated the Dyad which glitters with intellectual sections, to govern all things and to order everything not ordered. - Proclus in Platonis Theologiam, 376. T. 28. The Mind of the Father said that all things should be cut into Three, whose Will assented, and immediately all things were so divided. - Proclus in Parmen. T. 29. The Mind of the Eternal Father said into Three, governing all things by Mind. - Proclus, Timaeus of Plato. T. 30. The Father mingled every Spirit from this Triad. - Lydus, De Mensibus, 20. Taylor. 31. All things are supplied from the bosom of this Triad. - Lydus, De Mensibus, 20. Taylor. 32. All things are governed and subsist in this Triad. - Proclus in I. Alcibiades. T. 33. For thou must know that all things bow before the Three Supernals. - Damascius, De Principiis. T. 34. From thence floweth forth the Form of the Triad, being preexistent; not the first Essence, but that whereby all things are measured. - Anon. Z. or T. 35. And there appeared in it Virtue and Wisdom, and multiscient Truth. - Anon. Z. or T. 36. For in each World shineth the Triad, over which the Monad ruleth. - Damascius in Parmenidem. T. 37. The First Course is Sacred, in the middle lace courses the Sun, [1] in the third the Earth is heated by the internal fire. - Anon. Z. or T. [1. Jones gives Sun from Helios, but some Greek versions give Herios, which Cory translates, air.] 38. Exalted upon High and animating Light, Fire Ether and Worlds. - Simplicius in his Physica, 143. Z. or T. IDEAS. INTELLIGIBLES, INTELLECTUALS, IYNGES, SYNOCHES, TELETARCHAE, FOUNTAINS, PRINCIPLES, HECATE, AND DAEMONS. 39. The Mind of the Father whirled forth in reechoing roar, comprehending by invincible Will Ideas omniform ; which flying forth from that one fountain issued; for from the Father alike. was the Will and the End (by which are they connected with the Father according to alternating life, through varying vehicles). But they were divided asunder, being by Intellectual Fire distributed into other Intellectuals. For the King of all previously placed before the polymorphous World a Type, intellectual, incorruptible, the imprint of whose form is sent forth through the World, by which the Universe shone forth decked with Ideas all various, of which the foundation is One, One and alone. From this the others rush forth distributed and separated through the various bodies of the Universe, and are borne in swarms through its vast abysses, ever whirling forth in illimitable radiation. They are intellectual conceptions from the Paternal Fountain partaking abundantly of the brilliance of Fire in the culmination of unresting Time. But the primary self-perfect Fountain of the Father poured forth these primogenial Ideas. - Proclus in Parmenidem. .Z. or T. 40. These being many, descend flashingly upon the shining Worlds, and in them are contained the Three Supernals. - Damascius in Parmenidem. T. 41. They are the guardians of the works of the Father, and of the One Mind, the Intelligible. - Proclus in Theologiam Platonis, 205. T. 42. All things subsist together in the Intelligible World. - Damascius, De Principiis. T. 43. But all Intellect understandeth the Deity, for Intellect existeth not without the Intelligible, neither apart from Intellect doth the Intelligible subsist. - Damascius. Z. or T. 44. For Intellect existeth not without the Intelligible; apart from it, it subsisteth not. - Proclus, Th. Pl., 172. Z. or T. 45. By Intellect He containeth the Intelligibles and introduceth the Soul into the Worlds. 46. By Intellect he containeth the Intelligibles, and introduceth Sense into the Worlds. - Proclus in Crat. T. 47. For this Paternal Intellect, which comprehendeth the Intelligibles and adorneth things ineffable, hath sowed symbols through the World. - Proclus in Cratylum. T. 48. This Order is the beginning of all section. - Dam., De Prin. T. 49. The Intelligible is the principle of all section. - Damascius, De Principiis. T. 50. The Intelligible is as food to that which understandeth. - Dam., De Prin. T. 51. The oracles concerning the Orders exhibits It as prior to the Heavens, as ineffable, and they add -- It hath Mystic Silence. - Proclus in Cratylum. T. 52. The oracle calls the Intelligible causes Swift, and asserts that, proceeding from the Father, they rush again unto Him. - Proclus in Cratylum. T. 53. Those Natures are both Intellectual and Intelligible, which, themselves possessing Intellection, are the objects of Intelligence to others. - Proclus, Theologiam Platonis. T. The Second Order of the Platonist philosophy was the "Intelligible and Intellectual Triad." Among the Chaldæans this order includes the Iynges, Synoches and Teletarchs. The Intellectual Triad of the later Platonists corresponds to the Fountains, Fontal Fathers or Cosmagogi of the Chaldæans. 54. The Intelligible Iynges themselves understand from the Father; by Ineffable counsels being moved so as to understand. - Psellus, 41; Pletho, 31. Z. 55. Because it is the Operator, because it is the Giver of Life Bearing Fire, because it filleth the Life-producing bosom of Hecate; and it instilleth into the Synoches the enlivening strength of Fire, endued with mighty Power. - Proclus in Tim., 128. T. 56. He gave His own Whirlwinds to guard the Supernals, mingling the proper force of His own strength in the Synoches. - Dam.; De Prin. T. 57. But likewise as many as serve the material Synoches. - T. 58. The Teletarchs are comprehended in the Synoches. - Dam., De Prin. T. 59. Rhea, the Fountain and River of the Blessed Intellectuals, having first received the powers of all things in Her Ineffable Bosom, pours forth perpetual Generation upon all things. - Proc. in Crat. T 60. For it is the bound of the Paternal Depth, and the Fountain of the Intellectuals. - Dam., De Prin. T. 61. For He is a Power of circumlucid strength, glittering with Intellectual Sections. - Dam. T. 62. He glittereth with Intellectual Sections, and hath filled all things with love. - Dam. T. 63. Unto the Intellectual Whirlings of Intellectual Fire, all things are subservient, through the persuasive counsel of the Father. - Proc. in Parm. T. 64. O! how the World hath inflexible Intellectual Rulers. 65. The source of the Hecaté correspondeth with that of the Fontal Fathers. - T. 66. From Him leap forth the Amilicti, the all-relentless thunders, and the whirlwind receiving Bosoms of the all-splendid Strength of Hecaté Father-begotten; and He who encircleth the Brilliance of Fire; And the Strong Spirit of the Poles, all fiery beyond. - Proc. in Crat. T. 67. There is another Fountain, which leadeth the Empyraean World. - Proc. in Tim. Z. or T. 68. The Fountain of Fountains, and the boundary of all fountains. - Dam., De Prin. 69. Under two Minds the Life-generating fountain of Souls is comprehended. - Dam., De Prin. T. 70. Beneath them exists the Principal One of the Immaterials. - Dam. in Parm. Z. or T. Following the intellectual Triad was the Demiurgos, from whom proceeded the Effable and Essential Orders including all sorts of Dæmons, and the Elementary World. 71. Father begotten Light, which alone hath gathered from the strength of the Father the Flower of mind, and hath the power of understanding the Paternal mind, and doth instil into all Fountains and Principles the power of understanding and the function of ceaseless revolution. - Proc. in Tim., 242. 72. All fountains and principles whirl round and always remain in a ceaseless revolution. - Proc. in Parm. Z. or T. The Principles, which have understood the Intelligible works of the Father, He hath clothed in sensible works and bodies, being intermediate links existing to connect the Father with Matter, rendering apparent the Images of unapparent Natures, and inscribing the Unapparent in the Apparent frame of the World. - Dam., De Prin. Z. or T. 74. Typhon, Echidna, and Python, being the progeny of Tartaros and Gaia, who were united by Uranos, form, as it were, a certain Chaldæan Triad, the Inspector and Guardian of all the disordered fabrications. - Olymp. in Phæd. T. 75. There are certain Irrational Demons (mindless elementals), which. derive their subsistence from the Aërial Rulers; wherefore the Oracle saith, Being the Charioteer of the Aërial, Terrestrial and Aquatic Dogs. - Olymp. in Phad. T. 76. The Aquatic when applied to Divine Natures signifies a Government inseparable from Water, and hence the Oracle calls the Aquatic Gods, Water Walkers. - Proc. in Tim., 270. T. 77. There are certain Water Elementals whom Orpheus calls Nereides, dwelling in the more elevated exhalations of Water, such as appear in damp, cloudy Air, whose bodies are sometimes seen (as Zoroaster taught) by more acute eyes, especially in Persia and Africa. - Ficinus de Immortalilate Animæ, 123. T. PARTICULAR SOULS. SOUL, LIFE, MAN. 78. The Father conceived ideas, and all mortal bodies were animated by Him. - Proc. in Tim., 336. T. 79. For the Father of Gods and men placed the Mind (nous) in the Soul (psyche); and placed both in the (human) body. 80. The Paternal Mind hath sowed symbols in the Soul. - Psell., 26; Pletho, 6. Z. 81. Having mingled the Vital Spark from two according substances, Mind and Divine Spirit, as a third to these He added Holy Love, the venerable Charioteer uniting all things. - Lyd. De Men., 3. 82. Filling the Soul with profound Love. - Proc. in Pl. Theol., 4. Z or T. 83. The Soul of man does in a manner clasp God to herself. Having nothing mortal, she is wholly inebriated with God. For she glorieth in the harmony under which the mortal body subsisteth. - Psellus, 17; Pletho, 10. Z. 84. The more powerful Souls perceive Truth through themselves, and are of a more inventive Nature. Such Souls are saved through their own strength, according to the Oracle. - Proclus in I. Alc. Z. 85. The Oracle saith that Ascending Souls sing a Pæan. - Olymp. in Phæd. Z or T. 86. Of all Souls, those certainly are superlatively blessed, which are poured forth from Heaven to Earth; and they are happy, and have ineffable stamina, as many as proceed from Thy Splendid Self, O King, or from Jove Himself, under the strong necessity of Mithus. - Synes. De Insom, 153. Z or T. Query Mithras. 87. The Souls of those who quit the body violently are most pure. - Psellus, 27. Z. 88. The girders of the Soul, which give her breathing, are easy to be unloosed. - Psellus, 32; Pletho, 8. Z. 89. For when you see a Soul set free, the Father sendeth another, that the number may be complete. - Z. or T. 90. Understanding the works of the Father, they avoid the shameless Wing of Fate; they are placed in God, drawing forth strong light-bearers, descending from the Father, from whom as they descend, the Soul gathereth of the empyræan fruits the soul-nourishing flower. - Proc. in Tim., 321. Z. or T. 91. This Animastic Spirit which blessed men have called the Pneumatic Soul, becometh a god, an all-various Dæmon, and an Image (disembodied), and in this form of Soul suffereth her punishments The Oracles, too, accord with this account; for they assimilate the employment of the Soul in Hades, to the delusive visions of a dream. - Synesius De Insom. Z. or T. The word Dæmon in the original meaning of the term did not necessarily mean a bad Spirit, and was as often applied to pure spirits as to impure. Compare the Eastern doctrine of Devachan, a stage of pleasing illusion after death. 92. One life after another, from widely distributed sources. Passing from above, through to the opposite art; through the Centre of the Earth; and to the fifth middle, fiery centre, where the life-bearing fire descendeth as far as the material world. - Z. or T. 93. Water is a symbol of life; hence Plato and the gods before Plato, call it (the Soul) at one time the whole water of vivification, and at another time a certain fountain of it. - Proc. in Tim., 318. Z. 94. O Man, of a daring nature, thou subtle production. - Psell., 12; Pletho, 21. Z. 95. For thy vessel the beasts of the Earth shalt in habit. - Psell., 36; Pletho, 7. Z. Vessel is the body in which the Nous -- thou, dwellest for a time. 96. Since the Soul perpetually runs and passes through many experiences in a certain space of time; which being performed, it is presently compelled to pass back again through all things, and unfold a similar web of generation in the World, according to Zoroaster, who thinketh that as often as the same causes return, the same effects will in like manner be sure to ensue. - Ficin. De Im. An., 129. Z. 97. According to Zoroaster, in us the ethereal vestment of the Soul perpetually revolves (reincarnates). - Ficin. De Im. An., 129. Z. 98. The Oracles delivered by the Gods celebrate the essential fountain of every Soul; the Empyrean, the Ethereal and the Material. This fountain they separate from (Zoogonothea) the vivifying Goddess (Rhea), from whom (suspending the whole of Fate) they make two series or orders; the one animastic, or belonging to the Soul, and the other belonging to Fate. They assert that the Soul is derived from the animastic series, but that sometimes it becometh subservient to Fate, when passing into an irrational condition of being,: it becometh subject to Fate instead of to Providence. - Proclus de Providentia apud Fabricium in Biblioth. Græca., vol.8, 486. Z. or T. MATTER. THE WORLD -- AND NATURE. 99. The Matrix containing all things. - T. 100. Wholly divisible, and yet indivisible. 101. Thence abundantly springeth forth the generations of multifarious Matter. - Proc. in Tim.. 118. T. 102. These frame atoms, sensible forms, corporeal bodies, and things destined to matter. - Dam, De Prin. T. 103. The Nymphs of the Fountains, and all the Water Spirits, and terrestrial, aërial and astral forms, are the Lunar Riders and Rulers of all Matter, the Celestial, the Starry, and that which lieth in the Abysses. - Lydus., p. 32. 104. According to the Oracles, Evil is more feeble than Non-entity. - Proc. de Prov. Z or T. 105. We learn that Matter pervadeth the whole world, as the Gods also assert. - Proc., Tim., 142. Z. or T. 106. All Divine Natures are incorporeal, but bodies are bound to them for your sakes. Bodies not being able to contain incorporeals, by reason of the Corporeal Nature, in which ye are concentrated. - Proc. in P1. Polit., 359. Z. or T. 107. For the paternal Self-begotten Mind, understanding His works sowed in all, the fiery bonds of love, that all things might continue loving for an infinite time. That the connected series of things might intellectually remain in the Light of the Father; that the elements of the World might continue their course in mutual attraction. - Proc. in Tim.. 155. T. 108. The Maker of all things, self-operating, framed the World. And there was a certain Mass of Fire: all these things Self-Operating He produced, that the Body of the Universe might be conformed, that the World might be manifest, and not appear membranous. - Proc. in Tim., 154. Z. or T. 109. For He assimilateth the images to himself, casting them around his own form. 110. For they are an imitation of his Mind, but that which is fabricated hath something of Body. - Proc. in Tim., 87. Z or. T. 111. There is a Venerable Name, with a sleepless revolution, leaping forth into the worlds, through the rapid tones of the Father. - Proc. in Crat. Z. or T. 112. The Ethers of the Elements therefore are there. - Olympiodorus in Phæd. Z. or T. 113. The Oracles assert that the types of Characters, and of other Divine visions appear in the Ether (or Astral Light). - Simp. in Phys., 144. Z. or T. 114. In this the things without figure are figured. - Simp. in Phys., 143. Z. or T. 115. The Ineffable and Effable impressions of the World. 116. The Light hating World, and the winding currents by which many are drawn down. - Proc. in Tim., 339. Z. or T. 117. He maketh the whole World of Fire, Air, Water, and Earth, and of the all-nourishing Ether. - Z. or T. 118. Placing Earth in the middle, but Water below the Earth, and Air above both these. - Z. or T. 119. He fixed a vast multitude of un-wandering Stars, not by a strain laborious and hurtful, but with stability void of movement, forcing Fire forward into Fire. - Proc. in Tim., 280. Z. or T. 120. The Father congregated the Seven Firmaments of the Kosmos, circumscribing the Heavens with convex form. - Dam. in Parm. Z, or T. 121. He constituted a Septenary of wandering Existences (the Planetary globes). - Z. or T. 122. Suspending their disorder in Well-disposed Zones. - Z. or T. 123. He made them six in number, and for the Seventh He cast into the midst thereof the Fiery Sun. - Proc. in Tim., 280. Z. or T. 124. The Centre from which all (lines) which way soever are equal. - Proc. in Euclidem. 125. And that the Swift Sun doth pass as ever around a Centre. - Proc. in Plat. Th., 317. Z. or T. 126. Eagerly urging itself towards that Centre of resounding Light. - Proc. in Tim., 236. T. 127. The Vast Sun, and the Brilliant Moon. 128. As rays of Light his locks flow forth, ending in acute points. - Proc. in P1. Pol. 387. T. 129. And of the Solar Circles, and of the Lunar, clashings, and of the Aërial Recesses; the Melody of Ether, and of the Sun, and of the phases of the Moon, and of the Air. - Proc. in Tim., 257. Z. or T. 130. The most mystic of discourses informs us that His wholeness is in the Supra-mundane Orders for there a Solar World and Boundless Light subsist, as the Oracles of the Chaldæans affirm. - Proc. in Tim., 264. Z. or T. 131. The Sun more true measureth all things by time, being itself the time of time, according to the Oracle of the Gods concerning it. - Proc. in Tim., 249. Z. or T. 132. The Disk (of the Sun) is borne in the Starless realm above the Inerratic Sphere; and hence he is not in the midst of the Planets; but of the Three Worlds, according to the telestic Hypothesis. - Jul., Crat., 5, 334. Z. or T. 133. The Sun is a Fire, the Channel of Fire, and the dispenser of Fire. - Proc. in Tim., 141. Z. or T. 134. Hence Kronos, The Sun as Assessor beholds the true pole. 135. The Ethereal Course, and the vast motion of the Moon, and the Aërial fluxes. - Proclus in Tim., 257. Z. or T. 136. O Ether, Sun, and Spirit of the Moon, ye are the chiefs of the Air. - Proc. in Tim., 257. Z. or T. 137. And the wide Air, and the Lunar Course, and the Pole of the Sun. - Proc. in Tim., 257. Z. or T. 138. For the Goddess bringeth forth the Vast Sun, and the lucent Moon. 139. She collecteth it, receiving the Melody of Ether, and of the Sun, and of the Moon, and of whatsoever things are contained in the Air. 140. Unwearied Nature ruleth over the Worlds and works, that the Heavens drawing downward might run an eternal course, and that the other periods of the Sun, Moon, Seasons, Night and Day; might be accomplished. - Proc. in Tim., 4, 323. Z. or T. 141. And above the shoulders of that Great Goddess, is Nature in her vastness exalted. - Proc. in Tim., 4, T. 142. The most celebrated of the Babylonians, together with Ostanes and Zoroaster, very properly call the starry Spheres "Herds"; whether because these alone among corporeal magnitudes, are perfectly carried about around a Centre, or in conformity to the Oracles, because they are considered by them as in a certain respect the bonds and collectors of physical reasons, which they likewise call in their sacred discourse "Herds" (agelous) and by the insertion of a gamma (aggelous) Angels. Wherefore the Stars which preside over each of these herds are considered to be Deities or Dæmons, similar to the Angels, and are called Archangels; and they are seven in number. - Anon. in Theologumenis Arithmeticis. Z. Daimon in Greek meant "a Spirit" not "a bad Spirit." 143. Zoroaster calls the congruities of material forms to the ideals of the Soul of the World -- Divine Allurements. - Ficinus, de Vit. Coel. Comp. Z. MAGICAL AND PHILOSOPHICAL PRECEPTS 144. Direct not thy mind to the vast surfaces of the Earth; for the Plant of Truth grows not upon the ground. Nor measure the motions of the Sun, collecting rules, for he is carded by the Eternal Will of the Father,. and not for your sake alone. Dismiss (from your mind) the impetuous course of the Moon, for she moveth always by the power of necessity. The progression of the Stars was not generated for your sake. The wide aërial flight of birds gives no true knowledge nor the dissection of the entrails of victims; they are all mere toys, the basis of mercenary fraud:, flee from these if you would enter the sacred paradise of piety, where Virtue, Wisdom, and Equity are assembled. - Psel., 4. Z. 145. Stoop not down unto the Darkly-Splendid World; wherein continually lieth a faithless Depth, and Hades wrapped in clouds, delighting in unintellible images, precipitous, winding, a black ever-rolling Abyss; ever espousing a Body unluminous, formless and void. - Synes., de Insom., 140. Z. or T. 146. Stoop not down, for a precipice lieth beneath the Earth, reached by a descending Ladder which hath Seven Steps, and therein is established the Throne of an evil and fatal force. - Psell., 6; Pletho, 2. Z. 147. Stay not on the Precipice with the dross of Matter, for there is a place for thy Image in a realm ever splendid. - Psell., 1, 2; Pletho, 14; Synesius, 140. Z. 148. Invoke not the visible Image of the Soul of Nature. - Psell., 15; Pletho, 23. Z. 149. Look not upon Nature, for her name is fatal. - Proc. in P1at. Th., 143. Z. 150. It becometh you not to behold them before your body is initiated, since by always alluring they seduce the souls from the sacred mysteries. - Proc. in I Alcib. Z. or T. 151. Bring her not forth, lest in departing she retain something. - Psell., 3; Pletho, 15. Z. Taylor says that "her" refers to the human soul. 152. Defile not the Spirit, nor deepen a superficies. - Psell., 19; Pletho, 13. Z. 153. Enlarge not thy Destiny. - Psell., 37; Pletho, 4. 154. Not hurling, according to the Oracle, a transcendent foot towards piety. - Dam. in Vitam Isidore. ap. Suidam Z. or T. 155. Change not the barbarous Names of Evocation for there are sacred Names in every language which are given by God, having in the Sacred Rites a Power Ineffable. - Psell., 7. Nicephotus. Z. or T. 156. Go not forth when the Lictor passeth by. - Picus de Mirandula, Concl. Z. [Giovanni Pico della Mirandola, Conclusiones, 37.11.] 157. Let fiery hope nourish you upon the Angelic plane. - Olymp. in Phæd. Proc. in Alcib. Z. or T. 158. The conception of the glowing Fire hath the first rank, for the mortal who approacheth that Fire shall have Light from God; and unto the persevering mortal the Blessed Immortals are swift. - Proc. in Tim., 65. Z. or T. 159. The Gods exhort us to understand the radiating form of Light. - Proc. in Crat. Z. or T. 160. It becometh you to hasten unto the Light, and to the Rays of the Father, from whom was sent unto you a Soul (Psyche) endued with much mind (Nous). - Psell., 33. Pletho, 6. Z. 161. Seek Paradise. - Psell., 41. Pletho, 27. Z. 162. Learn the Intelligible for it subsisteth beyond the Mind. - Psell., 41. Pletho, 27. Z. 163. There is a certain Intelligible One. whom it becometh you to understand with the Flower of Mind. - Psell., 31. Pletho, 28. Z. 164. But the Paternal Mind accepteth not the aspiration of the soul until she hath passed out of her oblivious state, and pronounceth the Word; regaining the Memory of the pure paternal Symbol. - Psell., 39. Pletho, 5. Z. 165. Unto some He gives the ability to receive the Knowledge of Light; and others, even when asleep, he makes fruitful from His own strength. - Synes., de Insomn., 135. Z. or T. 166. It is not proper to understand that Intelligible One with vehemence, but with the extended flame of far reaching Mind, measuring all things except that Intelligible. But it is requisite to understand this; for if thou inclinest thy Mind thou wilt understand it, not earnestly; but it is becoming to bring with thee a pure and enquiring sense, to extend the void mind of thy Soul to the Intelligible, that thou mayest learn the Intelligible, because it subsisteth beyond Mind. - Dam. T. 167. Thou wilt not comprehend it, as when under-standing some common thing. - Damascius, de primis principiis. T. 168. Ye who. understand, know the Super-mundane Paternal Depth. - Dam. Z. or T. 169. Things Divine are not attainable by mortals who understand the body alone, but only by those who stripped of their garments arrive at the summit. - Proc. in Crat. Z. or T. 170. Having put on the completely armed-vigour of resounding Light, with triple strength fortifying the Soul and the Mind, He must put into the Mind the various Symbols, and not walk dispersedly on the empyræan path, but with concentration. 171. For being furnished with every kind of Armour, and armed, he is similar to the Goddess. - Proc. in P1. Th., 324. T. 172. Explore the River of the Soul, whence, or in what order you have come: so that although you have become a servant to the body, you may again rise to the Order from which you descended, joining works to sacred reason. - Psell, 5. Pletho, 1. Z. 173. Every way unto the emancipated Soul extend the rays of Fire. - Psell., 11. Pletho, 24. Z. 174. Let the immortal depth of your Soul lead you, but earnestly raise your eyes upwards. - Psell., 11. Pletho, 20. 175. Man, being an intelligent Mortal, must bridle his Soul that she may not incur terrestrial infelicity, but be saved. - Lyd., De Men., 2. 176. If thou extendeth the Fiery Mind to the work of piety, thou wilt preserve the fluxible body. - Psell., 22. Pletho, 16. Z. 177. The telestic life through Divine Fire removeth all the stains, together with everything of a foreign and irrational nature, which the spirit of the Soul has attracted from generation, as we are taught by the Oracle to believe. - Proc. in Tim., 331. Taylor. 178. The Oracles of the Gods declare, that through purifying ceremonies, not the Soul only, but bodies themselves become Worth) of receiving much assistance and health, for, say they, the mortal vestment of coarse Matter will by these means be purified." And this, the Gods, in an exhortatory manner, announce to the moat holy of Theurgists. - Jul., Crat. v., p.334. Z. or T. 179. We should flee, according to the Oracle, the multitude of men going in a herd. - Proc. in I Alc. Z. or T. 180. Who knoweth himself, knoweth all things in himself. - I. Pic., p. 211. Z. 181. The Oracles often give victory to our own choice, and not to the Order alone of the Mundane periods. As, for instance, when they say, "On beholding thyself, fear!" And again, "Believe thy-self to be above the Body, and thou art so." And, still further, when they assert, "That our voluntary sorrows germinate in us the growth of the particular life we lead." - Proc., de Prov., p. 483. Z. or T. 182. But these are mysteries which I evolve in the profound Abyss of the Mind. 183. As the Oracle thereforth saith: God is never so turned away from man, and never so much sendeth him new paths, as when he maketh ascent to divine speculations or works in a confused or disordered manner, and as it adds, with unhallowed lips, or unwashed feet. For of those who are thus negligent, the progress is imperfect, the impulses are vain, and the paths are dark. - Proc. in Parm. Z. or T. 184. Not knowing that every God is good, ye are fruitlessly vigilant. - Proc. in Platonis Pol., 355. Z. or T. 185. Theurgists fall not so as to be ranked among the herd that are in subjection to Fate. - Lyd., De men. Taylor. 186. The number nine is divine, receives its completion from three triads, and attains the summits of theology, according to the Chaldaic philosophy as Porphyry informeth us. - Lyd., p. 121. 187. In the left side of Hecate is a fountain of Virtue, which remaineth entirely within her, not sending forth its virginity. - Psell., 13; Pletho, 9. Z. 188. And the earth bewailed them, even unto their children. - Psell., 21 ; Pletho, 3. Z. 189. The Furies are the Constrainers of Men. - Psell., 26; Pletho, 19. Z. 190. Lest being baptized to the Furies of the Earth, and to the necessities of nature (as some one of the Gods saith), you should perish. - Proc. in Theol., 297. Z. or T. 191. Nature persuadeth us that there are pure Dæmons, and that evil germs of Matter may alike become useful and good. - Psell., 16; Pletho, 18. Z. 192. For three days and no longer need ye sacrifice. - Pic. Concl. Z. 193. So therefore first the Priest who governeth the works of Fire, must sprinkle with the Water of the loud-resounding Sea. - Proc. in Crat. Z. or T. 194. Labour thou around the Strophalos of Hecaté. - Psell., 9. Nicephorus. 195. When thou shalt see a Terrestrial Dæmon approaching, Cry aloud! and sacrifice the stone Mnizourin. - Psell., 40. Z. 196. If thou often invokest thou shalt see all things growing dark; and then when no longer is visible unto thee the High-arched Vault of Heaven, when the Stars have lost their Light and the Lamp of the Moon is veiled, the Earth abideth not, and around thee darts the Lightning Flame and all things appear amid thunders. - Psell., 10; Pletho, 22. Z. 197. From the Cavities of the Earth leap forth the terrestrial Dog-faced demons, showing no true sign unto mortal man. - Psell, 23; Pletho, 10. Z. 198. A similar Fire flashingly extending through the rushings of Air, or a Fire formless whence cometh the Image of a Voice, or even a flashing Light abounding, revolving, whirling forth, crying aloud. Also there is the vision of the fire-flashing Courser of Light, or also a Child, borne aloft on the shoulders of the Celestial Steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of Light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these Symbols into the Form of a Lion. - Proc. in P1. Polit., 380; Stanley Hist. Philos. Z. or T. 199. When thou shalt behold that holy and formless Fire shining flashingly through the depths of the Universe: Hear thou the Voice of Fire. - Psell., 14; Pletho, 25. Z. ORACLES FROM PORPHYRY. 1. There is above the Celestial Lights an Incorruptible Flame always sparkling; the Spring of Life, the Formation of all Beings, the Original of all things! This Flame produceth all things, and nothing perisheth but what it consumeth. It maketh Itself known by Itself. This Fire cannot be contained in any Place, it is without Body and without Matter. It encompasseth the Heavens. And there goeth out from it little Sparks, which make all the Fires of the Sun, of the Moon, and of the Stars. Behold! what I know of God! Strive not to know more of Him, for that is beyond thy capacity, how wise soever thou art. As to the rest, know that unjust and wicked Man cannot hide himself from the Presence of God ! No subtilty nor excuse can disguise anything from His piercing Eyes. All is full of God, and God is in All! 2. There is in God an Immense Profundity of Flame! Nevertheless, the Heart should not fear to approach this Adorable Fire, or to be touched by it; it will never be consumed by this sweet Fire, whose mild and Tranquil Heat maketh the Binding, the Harmony, and the. Duration of the World. Nothing subsisteth but by this Fire, which is God Himself. No Person begat Him; He is without Mother; He knoweth all things, and can be taught nothing. He is Infallible in His designs, and His name is unspeakable, Behold now, what God is! As for us who are His messengers, We are but a Little Part of God. Index of Angel names, magical words, and names of God 20:02:18 - Jun 30 2006 Times Read: 15 ADMIN: | EDIT | DELETE | Abbreviations: A: Arbatel of Magic Ab: Book of the Sacred Magic of Abramelin the Mage BP: Gollancz, Book of Protection (London, 1912) Dz: Douze Anneaux E: Book of Enoch (Charles tr.) G: Grand Grimoire GH: Le Grimoire du Pape Honorius GV: Grimorium Verum H: Heptameron, Peter de Abano J: Liber Juratus (Sworn Book of Honorius) K: Key of Solomon (ed. Mathers) K3: Clavicules du Roi Salomon, Livre Troisieme, par Armadel K4: Clavicules du Roi Salomon, Livre Quatrieme, par Armadel L: Lemegeton MTS: Magical Treatise of Solomon, Harley MS. 5596. See Richard Greenfield's Traditions of Belief in Late Byzantine Demonology (Amsterdam: Hakkert, 1988) NS: Joseph Naveh and Shaul Shaked, Magic Spells and Formulae (Jerusalem, 1993) OP: H. C. Agrippa: Of Occult Philosophy or Magic P: Picatrix, ed. Pingree, 1986 T: Johannes Trithemius, De Septem Secundeis, 1508 TS: Testament of Solomon W: Johann Weyer, Pseudomonarchia Daemonum Z: Zoroastrianism a: J 1 à Luciat (Name of God): GH aadon (angel of the 2nd month): J 1 aaen (angel of the day of Mercury): J 1 Aalacho (11th hour of the night): L 3 aall (angel of the day of Mercury): J 1 Aamon (demon): G; L1, Weyer (variant: Amon) Aariel (aerial spirit): L2 Aarom (angel of the 2nd month): J 1 Aaron (angel of the day of Saturn): J 1 Ab, Ben, Ve-Ruach, Ha-Qadesch, i.e. the Father, the Son, and the Holy Spirit: K Ab (Divine name associated with Saturn): OP2.22; K Aba (Angel, minister of Sarabotes): H Abab (Divine name associated with Jupiter): OP2.22 Ababaloy (One of the magic words recited over the magic pen): GV Abac: K Abaddon: K Abadir: Ab Abael (aerial spirit): L2; NS 201, 202 Abagiron: Ab Abahin: Ab Abai (11th hour of day): H Abai: K Abalam: L 1 abalay: J 5 Abalidoth (angel, minister of Sarabotes): H; K4 Aban (=Anahita, Aredui Sura Anahita): Angel presiding over Water: Z Abanay: J 5 Abao, Abaot: NS 66 Abargurna: NS 168 Abariel: K; (aerial spirit): L2 Abasdarhon (angel of the 5th hour of the night): L 3 Abba: J 2 Abbadaia (name of God): J 1 Abbadia: J 5 Abbaton: K Abbdya: J 5 Abdizu: P iv ix 40 Abdizuel: J 5 Abdon (name of God): J 1, 5; K Abdou: J 5 Abdyel (angel of the 1st month): J 1 Abednego: K; L 1 Abedumabal: GV Abelais: K Abelech: K Abelul ([Hebrew] name of 4th month): J 1 Abeor: H; L 1, 2 Abercaysdon (angel of 7th month): J 1 Aberer: L 1, 2 Abezithibod: TS Abhadir: Ab Abiel: G; (angel of the zodiac) L 3; NS 202 Abigar (demon): G Abim: H Abir: NS 217 Abiram: L 1 Abisi: Ab Abla (One of the magic words to deflect weapons): GH Ablati: GV Ablayeyll (angel of the day of Venus): J 1 Ableymez: P iii ix 5 Abliemel: P iv ix 55 ABLTh (Heb. "the glorious name" of God): NS A17:23 Aboc (aerial spirit): L2 Aboezra: GV Abrac: H; (angel of the 5th month): J 1; L 1, L 2 Abracadabra: K Abrach: K Abrachasyn (angel of the day of the Moon): J 1 Abracio (name of God): J 1, 5 ABRAGATEH: K Abragini (name of the Sun in Autumn): H; J 5 ABRAHACH: K ABRAHAM: K Abramacyn (angel of the day of the Moon): J 1 Abranoryn: J 1 Abrasaxia: NS 203 Abrasiel (Lesser angel of the 7th hour of the day): L 3 Abraxas: NS 76, 198, 211, 222 Abraye: H Abraym (Name of the Sun in Spring): H; J 5 ABRHIMA: magical word used in 'Binding the fever': BP 17c Abriel (Aerial spirit): L2; NS 236 Abrimael [A: Abrinael]: J 5 abrinael: J 5 Abrine: P iv ix 52 Abrulges (Aerial spirit): L2 Abruna Abarguna: NS 168 abrutim: P iv ii 4 abry (angel of the 7th month): J 1 abrys (angel of the 3rd month): J 1 abrysaf (angel of the 11th month): J 1 absamon (angel of the 2nd month): J 1 Absax: NS 221 abuifor (angel of the 3rd month): J 1 Abuiori (angel of the second heaven): H Abumalith (angel, minister of Maymon): H Abusis: Ab Abutes: Ab Abuzaha (angel, minister of Arcan): H abytan: J 1 abytasy: J 1 Acarfa: P i iv 13 acatyery: P i v 27 Acderuz: P iii x 14 Achad: K Achadan: H Achael: L 3 achaiah [A: Akaiah] : J 5 Achalich: P iv ix 43 Acham: Demon: GH Achaniel: Ab Achaya: P iv ix 34 Acheliah: K AChIAL (Ahi'el Heb. angel): NS A18:4 Achides: K Achiel: L 3 Achier: K4 Achim: H Achol (aerial spirit): L2 ACHSAH: K Acim (angel): H Acimoy (angel): H Acithael: J 5 ACLA (typo for AGLA? q.v.) Name on pentacle: GH Acorib: GH Acreba (aerial spirit): L2 Acriuz: P iii x 14 Actarie: P iv vi 13 Acteras (aerial spirit): L2 Acuar: Ab acya: J 1 acyor: J 1 Aczabi: P iv vii 23 Adan (aerial spirit): L2 adar: J 1; see also Atar Adares: TS Adibaga: GH Adiel (angel of the zodiac): L 3 Adirael: Ab Adisak: Ab adiutor: J 5 Admenita: P iii vii 30 admyel: J 1, 5 Admyhel: J 1, 4, 5 Adnachiel: Angel ruling over Sagittarius (OP2.14). Àdnael: NS 186 Adnar'el: E ADNI HMLK NAMN: K ADNI, Adonaï: K Adon: Ab Adonaêl: TS Adônaêl: TS Adonaêth: TS ADONAI ELOHIM: K ADONAI ELOHIM TZABAOTH: K ADONAI ELOHIM TZABAOTH SHADDAI: K ADONAI MELEKH: K ADONAI TZABAOTH: K Adonai: see Adonay Adonay, Adonai: BP; G; GH; GV; H; J 1, 2, 3, 4; K; L 1, 2, 3, 4; NS 155, 173, 200; OP2.13 Adoniel: J 1; K; (angel of 12th hour of the night): L 3 Ador: GV; K3 ADRAI: K Adramelech: K Adrapan (angel of the 9th hour of the night): L 3 Adricanorom: GV Adrieb: P iv ix 45 adriel: J 5 Adroziel (angel of the 4th hour of the night): L 3 adryyaac: J 1 aduachiel, advachiel: J 5 Adulex: P iv ix 61 adyanienyn: J 1 adyell: J 1 Adyeruz: P iii x 9 adyysar: J 1 adziryell: J 1 ÆCHHAD: K Ægalmiel: K Aegyn, Egin, or Egyn: King of the South according to An Excellent Booke of the Arte of Magicke (Ad. 36674, fol. 47v) (Alternately called Ariton in Ab.) ael: J 1 aesal: J 1 Æternus: One of the 72 holy names of God: GH aezonyn: J 1 Afarkha'el (Heb. APRKAL angel): NS A18:4 Afarorp: Ab affaryell: J 1 affaterim (name of the Moon in Winter): H; J 5 affetihe: P i v 27 Affihuz: P iii x 12 Affimuz: P iii x 14 Affludita: P iii vii 30 affrye: J 1 Afloton: Ab Afolop: Ab Afray: Ab Afrayuz: P iii ix 12 Afriduz: P iii ix 12 Agab: Ab Agafali: Ab agal: J 2, 3 Agalierap: GV Agalierept: GV AGALMATUROD: K Agapiel (aerial spirit): L2 Agares (demon): G; L 1 Agari: K4 Agasaly: Ab Agason: GV Agateraptor: One of the chief demons under Belzebut in Clavicules du Roi Salomon, Livre Troisieme, par Armadel Agchoniôn: TS Agebol: Ab Agei: Ab Agenos: J 2 agessomagy [S: agessomay]: J 2 Agiathon: Angel in K4 Agibol: Ab Agiel: Intelligence of Saturn (OP2.22); K; K4. Agilas: Ab Aginafez: P iii ix 14 Agion (typo for Aglon?): G Agios: J 3; One of the 72 holy names of God: GH Agiqat: NS 211 AGLA (acronym/name of God): Dz; G; GH; GV; H; J 1, 3, 5; K; L 1, 2, 3, 4 Aglaasis: GV AGLACH: Name on pentacle: GH Aglafos: Ab Aglafys: Ab Aglai [S2: Agla]: J 5; K Aglanabrath: G Aglanos: Magic word: GH Aglas (aerial spirit): L2; magic word: GH AGLASIS: GV AGLATA: K AGLATAI: K Agle: G Aglo (10th hour of night): H Aglon: G; K4 Agloros: J 2, 3 Agnus: One of the 72 holy names of God: GH Agnvs: J 5 (see Agnus) agnyel: J 1 Agor (aerial spirit): L2 Agra (aerial spirit): L2 Agragon: One of the 72 holy names of God: GH agrasnydyn: J 1 Agrax: Ab Agripus: NS 150 agrirazcor [S: agrnazcor]: J 2 agusita (Name of the Moon in Spring): H; J 5 agyos: J 5 Aha: Divine name associated with Venus (OP2.22) Ahabhon: Ab Ahadyz: P iii ix 14 Ahariz: P iii x 10 Aharyulez: P iii x 10 Ahatyz: P iii vii 21 Ahayuaraz: P iii x 10 Ahbiel: NS 231 Aherom: Ab Ahiel: NS 58 AHIH, Eheieh: K Ahudememora: P iv vi 13 Ahurani: Female angels (Yazads) presiding over water: Z ahyell: J 1 Aia: H Aiel (angel associated with sign of Aries): H; L 3 aiguap: J 1 Aim: L 1 AIMA: K AIN SOPH: K Airyaman: Angel (Yazad) presiding over friendship and healing: Z, but Indo-Iranian in origin AISThRA (angel or spirit): NS 22 Aja: Divine name: GH Ajel (angel of zodiac): L 3 Akae: E Akael ('Akaêl): Angel (or demon) of 20th hour of Wednesday: MTS Akahim: Ab Akanef: Ab Akatriel: NS 168, 213 Akefeli: Ab Akesoli: Ab Akhliton ('Akhlitôn): Angel (or demon) of 16th hour of Tuesday: MTS Akhshti: Angel (Yazad) personifying peace: Z Akium: Ab Akorok: Ab Akoros: Ab Akton: TS AL, El: K al: J 1 alacaorynyll: J 1 Alachuc (angel of 11th hour of night): L 3 Aladia: H Aladiah: J 5 Alafy: Ab Alagas: Ab Alahue: P i iv 14; iv ix 41 Alan: Ab Alaphar: L 3 Alath: TS ALAZAION: K ALBAMACHI: K Albelda: P iv ix 49 Albhadur (aerial spirit): L2 Albimex: P iv ix 62 Albotain: P i iv 3 Albotayn: P iv ix 30 albune: P i v 27 albuth: J 5 albylyn: J 1 Alcab: P iv ix 46 Alcalb: P i iv 19 Alcanor: Ab Alchamar: P iv vii 23 ALCHEEGHEL: K Alcilo: K4 ALDAL: K Aldebaran: P i iv 5; ii xii 45; iv ix 32 Aldirah: P i iv 8 Aldire: P iv ix 35 Aldrusy (aerial spirit): L2 Aleasi (aerial spirit): L2 ALEPH and the TAU: K ALEPH, BETH, BETH, NUN, VAU, RESH, VAU, CHETH, HE, QOPH, DALETH, SHIN, the sacred name of twelve letters of which each letter is the name of an angel: K ALEPH, DALETH, NUN, IOD (ADNI, Adonai): K Aleph, Mem, Shin: K Aleph: K alesemony [S: alesemonoy]: J 2 alethon: J 5 Alfareon: J 5 Alfarg posterior: P iv ix 55 Alfarg primus: P iv ix 54 Alferiel (aerial spirit): L2 Alfrael: L 3 alfyton: J 1 alg: J 1 Alga: Divine name: GH (probably a typo for AGLA, q.v.) Algadenas: Magic word: GH Algafra: P i iv 16; iv ix 43 Algamidirus: P ii xii 45 Algarf almuehar: P i iv 28 Algebha: P i iv 11; iv xi 38 ALH, Eloah: K ALHI IShRAL (The God of Israel, common in Hekhalot texts): NS, A1:23; A7:14 ALHIM ChIIM(Heb. "the living God"): NS A17:9 alheniel: J 5 Alhueriz: P iii x 10 alibin: J 5 Alichil: P i iv 18; iv ix 45 Aliel (aerial spirit): L2 Alimiel: L 4 alimos: J 5 Aliscot: G Aliseon: GV ALIVN, Elion: GH; K alkin: J 5 ALKOMAS: K Alla: G Allatori (class of spirits): K allay: J 5 Allazoôl: TS Alleborith: TS Alli: G Alloces: L 1 Alluph: Ab Alma: K4 Almadiel (aerial spirit): L2 Almahi: K4 Almariziel: L 3 Almas: L 3 Almasor (aerial spirit): L2 Almay: J 5 almeos: J 5 Almesiel (aerial spirit): L2 Almices: P i iv 6 Almiquedam: P i iv 27 ALMIRAS, Master of Invisibility: K Almizen: P iv ix 33 Almodar (aerial spirit): L2; L3 Almoel (aerial spirit): L2 Almonoyz: L 3 Almouzin (name of God): G almur: J 1 almyon: J 1 alnamya: J 1 Alnath: P i iv 2;iv ix 29 Alnaym: H; P iv ix 48 alneyryn: J 1 Alogil: Ab Aloson: Ab Alpas: Ab Alpha et Omega: G; GH; H; J 1, 2, 3, 4, 5; K; L 2, TS ALPHA: H; L 1 alphanay: J 5 Alphaneos: J 5 Alphariza: L 4 alphay: J 5 alpheyeyll: J 1 Alphrois: GV alrasachysyn: J 1 alsemaya [S: alsemaia]: J 2 alseyryn: J 1 alson: J 1 Alstha (vel Elsta) [S: Alscha]: J 4 Altanor: Ab Altarib (head of the sign of Winter): H; J 5 Althor (aerial spirit): L2 Altidon ('Altidôn): Angel (or demon) of 11th hour of Friday: MTS altym: J 1 Aluiel: GV alycas: J 1 alyel: J 1 alyeyll: J 1 alymdrictels: GV alymyon: J 2 alysaf: J 1 alzamoy: J 2 alzeyeyll: J 1 am: J 1 amabael (an angel of Winter): H; J 5 amabiel: H; J 5 Amabyhel: J 5 Amacor: H; L 1 amaday, Amadai (The name of the earth in the Spring): H; J 5 amadyell: J 1 Amael: J 1 Amaimon, Amaymon: GH; L 1; Ab; King of the West. Amalekites or Aggressors;: K Amalin: Ab Amalym: L 3 Amamil: Ab aman: Ab; J 1 Amanamanus: NS 199 Amandiel (aerial spirit): L2 Amaniel: Ab amarya: J 1 Amaryel: J 1 Amasiel (aerial spirit): L2 amasya: J 1 Amathei: K4 Amathia: L 2 Amatia: Ab Amatiel (an angel of the Spring): H; J 5 AMATOR: K Amay: G amayl: J 1 Amaymon: see Amaimon Amayn: J 5 Amazin: G Ambael: NS 201 ambanyel: J 1 ambayeyryn: J 1 ambiel: J 5 Ambriel: Angel ruling over Gemini (OP2.14). Amillis: Ab Ambolin: Ab Ambolon: Ab Ambri (aerial spirit): L2 Ambriel: J 5; L 3 Amchison: Ab amdalysyn: J 1 Amduscias: L 1 AMECH: K Ameclo: GV Amediel (aerial spirit): L2 Ameleouth: TS Amelson: L 3 Amenadiel: L 2 Ameniel: L 3 Amerany: L 3 Ameta (aerial spirit): L2 Amicram: L 2 Amides: H; K; L 1 Àmi'el (Heb. OMIAL, angel): NS A18:5 Àmiel: NS 162, 211 Amiel (aerial spirit): L2 (2) Amikh ('Amikh): Angel (or demon) of 10th hour of Friday: MTS Amioram: L 1, 3 Amiorem: L 1 Amiorent: L 1 Amir ('Amír): Angel (or demon) of 6th hour of Thursday: MTS Amirez: P iii ix 6 Amisiel: L 3 Amisor: GV amixiel: J 5 Ammiel: L 3 amnanyneylyn: J 1 amnediel: J 5 amnica: J 2 amnixiel: J 5 Amolom: Ab Amon: L 1 Amonazy: L 3 AMOR: K Amorule: H Amoyr (aerial spirit): L2 ampheneton: J 5 Amphinethon: J 1 Ampholion: Ab amrael: J 1 Amriel (aerial spirit): L2; L3 Amul: Divine name: GH amutiel: J 5 Amy: L 1 amya: J 1 amyel: J 1 an: H; J 1, 5 ana: J 5 Anaath: TS anab: J 5 ANABONA: K; L 4 Anabotas: GV Anabotos: GV anabrochz: J 5 Anachiel: K Anachiet: K4 Anader: Ab Anadir: Ab Anael: GV; L; L2(aerial spirit); J 1, 5; K4; L 3; P iv vii 23; T 'Anaél: Angel of Friday/Venus: MTS, H Ànael: NS 213, 236 anaenym: J 1 Anaghra Raocha (see Anagran) Anagnostos: Ab Anagotos: Ab Anagran (Av. Anaghra Raocha): Angel (Yazad) of 'Endless Light': Z ANAI: K ANAIRETON: K Anakim or Anarchists: K Anamalon: Ab Ananel: E Anania: One of the magic words used in a spell to extinguish fire: GH Anaphaxeton: K Anapheneton: K Anapheta: K4 Anaphexeton (name of God): H; L 1 ANAPHODITION: K Anapion: L 3 Anarachia: K4 Anasbona (typo for Anabonas? qv): Name on pentacle: GH anasen: J 5 Anassia: One of the magic words used in a spell to extinguish fire: GH Anathay: H Anathi: G Anatreth: TS anay: J 5 anaya: J 1 Anayl (angel of first heaven): H Anazachia: K Anbetayl: P lv ii 23 ancilla: J 2 Ancor: H; K; L 1 Ancora: P iv vi 13 Andararuz: P iii x 11 Andas (minister of Varcan, angel of Sunday): H andas: J 1 andebal: J 5 Andrachos: Ab Andras: L 1 Andrealphus: L 1 andri: J 5 Androcos: Ab Andromalius: L 1 Andros (aerial spirit): L2 Andruchiel (aerial spirit): L2 Andulez: P iii ix 14; x 9 Anehutyora: P iv vi 13 anenyel: J 1 Anepheneton: J 1, 5 Anephexeton (=Anaphexeton): H; L 2 Aneran: see Anagran Anereton: GV Anethi: J 1, 5 aneylyn: J 1 aneynyn: J 1 Angaras: P iv ix 62 angellus: J 5 angiseil: J 5 Angrecton: GV ANI: K Anic: H Àniel: NS 155, 160, 202 Aniel: H; J 5; K; L2 (aerial spirit); L3 animiter: J 1 Animurez: P iii x 9 Aniphinethon: J 5 Anitor: H; K; L 1 Annael: alternate spelling of archangel Anael found in Dee's Mysteriorum Libri Annathra: P i iv 9; iv ix 36 Annauel: J 5 Annediex: P iv ix 36 Annucel: P iv ix 47 Annuncia: P iv ix 31 Anostêr: TS Anoyr (aerial spirit): L2 Ansoel (aerial spirit): L2 Anston: GV Ansuil: L 3 Antheros ('Anthêrós): Angel (or demon) of 14th hour of Friday: MTS Anthiachar [S: anthiathar]: J 4 antidotum: J 2 ANTOR: K antorayeyll: J 1 antquyel: J 1 anunalbeh: J 1 Anuxi: P iv ix 56 Anyhyt: P iii vii 30 Anzil: P iv ii 19 aol: J 1 Aosal: second spirit to be called according to An Excellent Booke of the Arte of Magicke (Ad. 36674, fol. 47v) Apam Napat, angel (Yazad) of waters: Z, but Indo-Iranian in origin (aka Ahura BErezant, Burz Yazad) Apelki: Ab APHARCAR: K Aphiel: L 3 Apiel (aerial spirit): L2 Apiton: one of the names of the demon called the "strangling mother of boys": BP 6b, 25c Aplex ('Aplêx): Angel (or demon) of 11th hour of Thursday: MTS Apodokiel ('Apodokiél): Angel of Wednesday/Mercury: MTS Apofael ('Apofaêl): Angel (or demon) of 17th hour of Monday: MTS Apolhun: Ab Apollo: A Apollyon: Ab Apologia-Sedes, Apologiae Sedes: H; L 1 Apomios ('Apómios): Angel (or demon) of 17th hour of Saturday: MTS Apormanos: Ab Apormenos: Ab Apot: Ab Appiniel: L 3 apripos: J 5 Aprix ('Apríx): Angel (or demon) of 16th hour of Friday: MTS APRKAL (Afarkha'el, Heb. angel): NS A18:4 aprops: J 5 Aqua: G; Magic word: GH AQUACHAI: K Aquarius: J 1, 5; K; L 3; P i iv 6, 25-27; v 24, 25; ii x 81; xi 33-35; xii 32, 40, 45, 50; iii ii 12; iii 23; vii 16; iv ii 7, 15 Aquiel (angel of the fourth heaven): H; Demon: GH Aquila: One of the 72 holy names of God: GH araaht [S: haraaht]: J 2 ARABONAS: K arabyell: J 1 arac: J 1 Arach (aerial spirit): L2 Aracuson: Ab aradon: J 1 'Araêl: TS Araex: Ab Arafos (aerial spirit): L2 Araklba: E Aralim, Thrones, or the Strong: K Aranchia: K4 Araniel: L 3 Araps ('Araps): Angel (or demon) of 20th hour of Sunday: MTS Araqiel: E Arara: TS ARARITHA: K ararygugel: J 1 Arathon: Angel in K4 ARATHRON: K Aratiel (aerial spirit): L2 araton: J 1; K4 Arator: Ab Aratosael': TS Aratron (Olympic spirit of Saturn): A Arauchiah: K Arayl (aerial spirit): L2 Araz: P iii vii 27 Arban ('Arbán): Angel (or demon) of 4th hour of Monday: MTS ARBARON: K Arbatel (revealing angel): A Arbiel (aerial spirit): L2 Arcan (angel of the air ruling on Monday, king): H archangels: TS ARCHARZEL: K Archiel: L 3 Archima: H; J 5 Archyna: J 1, 5 Arcisat (aerial spirit): L2 Arcon: Ab Ard: see Ashi Vanghuhi Ardahuz: P iii ix 13 ardarael (autumn): H; J 5 Ardauz: P iii vii 25; ix 3 Ardens: J 2 ardesiel: J 5 Ardu: TS Arduel: GH Arduisur: see see Aban ardyel: J 1 Arean (aerial spirit): L2 Aredafir: P iv ix 38 Aredvi Sura Anahita: see Aban Arehanah: K Arel, Angel of Fire: K Arepach (aerial spirit): L2 AREPO: K ARESION: K arfanyel: J 1 Arganatos: G Argax: Ab Argetan ('Argêtán): Angel (or demon) of 16th hour of Saturday: MTS Argilon: Ab Argilon: Ab Arhuz: P iii ix 15 Ariael, 'Ariaêl ('Ariahl) (demon of Sunday/the Sun): MTS aricasom: J 1 Aridiel (aerial spirit): L2 Ariel (angel): BP 3c; J 5; K; L 3; Ariel (name of God): G; (one of the four rulers of the Elements): K; ’Ariêl, 'Lrihl, (angel of Sunday/the Sun): MTS Aries: J 1, 5; K; P i iv 2, 3; v 18; ii ii 2; iii 8, 9; x 48; xi 2-5; xii 2, 3, 40, 55; iii ii 1, 2; iii 13; v 3; vi 1; vii 36; ix 12-14, 17; iv ii 2, 6, 8; vi 13; L 3, 4; One of the 72 holy names of God: GH Arifiel (aerial spirit): L2 Aril: Ab Arion: K4 Arios: G Arioth: Ab Arito: Ab Ariton: Ab Arkidod ('Arkidôd): Angel (or demon) of 24th hour of Monday: MTS Armadiel: L 2 armael: J 5 Armany (aerial spirit): L2 Armapy: L 3 armaquieyeyll: J 1 Armaros: E Armasia: Ab armatas (name of the Moon in Summer): H; J 5 Armen: E Armena (aerial spirit): L2 Armesiel (aerial spirit): L2 Armez: P iii ix 12 Armiel: J 5; L 3. Also occurs as a ms. variant (L1202) of SEFONIEL in K Arminez: P iii x 8 Armmyel: L 3 Armon: J 5; L 4 Armoniel (aerial spirit): L2 Armosiel: L 3 Armosy: L 3 Armulez: P x 12 arnaeyll: J 1 ARNAMON: K Arnebiel: L 3 Arnen (aerial spirit): L2 arneth: J 5 Arnibiel (aerial spirit): L2 Aroan (aerial spirit): L2 arobylyn: J 1 Aroc (aerial spirit): L2 Arogor: Ab Arois (aerial spirit): L2 Arolen: Ab arothatamal [S: Arathotamal.]: J 2 Arotor: Ab Aroziel (aerial spirit): L2 arphel: J 5 ARPHETON: K; Name on pentacle: GH Arpiron: Ab Arquil: P iv ii 24 Arquyl: P iii vii 32 Arrabim: Ab Arrabin: Ab Arragon (angel of the fifth heaven): H Arrexe: P iv ix 56 Arrexhe: P i iv 29 arsabon: J 1 arsafael: J 1 Arshtat, female angel (Yazad) personifying rectitude or justice (aka Ashtad): Z Artaqifa: E Artino (aerial spirit): L2 ARTOR: K Arôtosael: TS aryeyl: J 1 aryeylyn: J 1 aryhyryel: J 1 arylyn: J 1 arzaf: J 1 Arzuz: P iii ix 5 as: J 1 As, Bas, Gas, ... Tas: NS 211 ASA (Heb. magic name): NS A17:26 ASAC: K Asach: GV ASACRO: K Asael: E asaf: J 1 Asahel (aerial spirit): L2 Asaliah: J 5 Asamie: H asaphyn: J 1 Asaraie: H Asasiel (an angel of Thursday): H Asassayel: J 5 Asath: GV Asbeel: E Asbibiel (aerial spirit): L2 Asboga: Divine name associated with Mercury (OP2.22) Ascala: GV ASCOBAI: K Asel: L 3 Aseliel: L 2 Asens ('Asâns): Angel (or demon) of 18th hour of Sunday: MTS Asfa'el: E ASHAI: K ASHER EHEIEH: K Asher: K Ashi Vanghuhi, female angel (Yazad) personifying and presiding over blessings (aka Ard, Ashi, Ashishwangh, Arshishwang): Z AShMAZH (Heb. magic name): NS A17:24 Ashmedai (cp Asmodai): NS 156, 217 Ashtad: see Arshtad Ashtaroth (demon, =Astaroth, qv): K Asianon: Ab Asiel: GH ASIMA: magical word used in 'Binding the fever': BP 17c Asimel: L 2 Asimiel (aerial spirit): L2 Asimon: NS 150 Asimor: NS 150 aslaom: J 1 Asmadiel (aerial spirit): L2 Asmaiel (aerial spirit): L2 Asmalior: Magical word on third ring in Douze Anneaux Asman: angel (Yazad) presiding over the sky: Z Asmiel: Ab; (aerial spirit): L2; L 3 ASMKH (Heb. magic name): NS A17:26 Asmodai ('Asmodaí, 'Asmodai) First Spirit of the North: MTS; from Avestan Aeshma Daeva ("The demon of wrath"). Found in (Apocryphal) Book of Tobit ASMODAL: K Asmoday (demon): L 1 Asmodee: Ab, compare Asmoday, Asmodai, Asmodeus Asmodel: Angel ruling over Taurus (OP2.14). Also J 5; K4 Asmodeus (demon, cf Asmoday): K; TS Asmodi: Ab Asonja: E Asophiel: GV; K Asorega: Ab Asoriel (aerial spirit): L2 Aspar (aerial spirit): L2 (2) Asperim: Ab Asphiel (aerial spirit): L2 Asphor (aerial spirit): L2 Aspiel (aerial spirit): L2 (2) aspyn: J 1 Asriel: NS 161 Assaba (aerial spirit): L2 Assaibi (angel, minister of Maymon): H Assaiel: L 3 ASSAMAIAN: K Assarez: P iv ix 32 Assasell or Assasel: Ruler of the dead according to An Excellent Booke of the Arte of Magicke (Ad. 36674, fol. 47v) assassaiel: J 5 Assaylemaht (vel Assailamath): J 2, 3 asser: J 5 ASSIMONEM: K Assuel (aerial spirit): L2 ASTACHOTH: K Astael (aerial spirit): L2 Astagna (angel of the fifth heaven): H Astamatis: P iii x 3 Astarin: GH Astarot (=Astaroth, demon, grand duke): Ab; G; GH; Magical word on second ring in Douze Anneaux Astaroth (demon): A; Ab; GH; GV; L 1 Astarte: K Asteraôth (=Astaroth, qv): TS Astib (aerial spirit): L2 Astolit: Ab Astor (aerial spirit): L2 Astrachios: GV Astrega: Ab Astrocon: L 3 Astrofiel: L 3 astronday: J 5 Astroniel: L 3 Astroschio: GV Asturel: Ab astyeylyn: J 1 asueyryn: J 1 Asuriel (aerial spirit): L2 asymolyn: J 1 asyramon: J 1 Asyriel: L 2 asyzat: J 1 aszrus: J 1 ataliel: J 5 atalsloym: GV Atar: Angel (yazad) presiding over fire. He is referred to as 'the Son of Ahura Mazda' in the Avesta. (Var: Adar, Atash, Atesh, Adur): Z Atarf: P i iv 10 Atarfa: P iv ix 37 Atarsiel: NS 236 Ateh: K Atel (angel of the fourth heaven): H Aterestin: Divine name: GH ateriathos: J 4 ATHAMAS: K athanathos [S: "Athanathos"]: J 3, 5 Athanatos: H; K; One of the 72 holy names of God: GH Athaya: P i iv 7 athemay (name of the Sun in Summer): H; J 5 Athenatos: L 1 atheniel: J 5 Athesiel (aerial spirit): L2 atheton [S: arethon]: J 2 Athiel: L 3 Athionadabir: J 1, 5 Athir (4th hour of night): H athithael: J 5 athlas: J 1 Athor: K Atloton: Ab Atmefex: P iv ix 61 Atniel (aerial spirit): L2 Atrax: TS Atriel (aerial spirit): L2 Atrikh ('Atríkh): Angel (or demon) of 18th hour of Friday: MTS ATTIH (Heb. name of Metatron): NS 49 Aty: H Aub: K Audurez: P iii x 9 aula: J 2 Auleyuz: P iii x 8 Aumauliz: P iii x 8 aumeal: J 1 Aunuhiz: P iii x 9 Auphanim, Wheels: K aurach: J 5 Aurel: TS Auriel: K autarylyn: J 1 Autoduo (Aútoduó) Angel (or demon) of 1st hour of Sunday: MTS Autothith: TS Àvdiel: NS 173 AVEN: K Axaula: P iv ix 47 AXINETON: K Axiôphêth: TS Axosiel (aerial spirit): L2 Ay: H; J 5 ayhal: J 2 ayhos: J 2 Ayib: K Ayin: K aylatricyn: P i v 27 aymsylyn: J 1 ayn: P i v 27 Ayperos (demon): G Aysaram: J 1 AZA (Heb. magic name): NS A17:24 azac [S: azat]: J 2 Azael: TS azahat: J 2 azaithon: J 4 Azan ('Azán): Angel (or demon) of 5th hour of Monday: MTS Azarel: K Azarfa: P iv ix 40 azariel: J 5 Azazel: E azday: J 1 Azebene: P iv ix 44 azelechias [S: azelethias]: J 3 Azemo (aerial spirit): L2 Azeruch: P iv ix 44 azeruel: J 5 Azerut: P iv ix 41 Azia: H Aziel: J 5; L 3; P iv ix 53 Azimech: P i iv 15; iv ix 42 Azimel (aerial spirit): L2 azimor: J 5 Aziziel: angel: BP 3c Azobra: P i iv 12; iv ix 39 Azoraya: P i iv 4 Azoraye: P iv ix 31 AZOTH: K Azouboul ('Azouboúl): Angel (or demon) of 10th hour of Thursday: MTS Azrael: One of 'the three holy angels' (along with Gabriel and Michael): BP 39, 42 azrayeylyn: J 1 Àzriel: NS 203 Azriel: angel: BP 3c, 25c azryel: J 1 Azubene: P i iv 17 Azuhafez: P iii ix 4 azyel: J 1 azyger: J 1 Azzoni: K4 ba: J 1 Baaba (aerial spirit): L2 Baajah: L 3 Baal (demon): A; K; TS Baal, Belphegor, Moloch, Adramelech: K Baalsori: Ab Babel (angel of the second heaven): H Babet (Babét): Demon of Friday/Venus: MTS Babiel (angel of the third heaven): H bacapel: J 1 Bacaron: Ab baceda: J 5 Bachanael (angel of first heaven): H Bachiel: L2 (aerial spirit); L3 bachramyn: J 1 Bachue [S: bachuc?]: J 4 Baciar (aerial spirit): L2 Baciel (angel of the fourth heaven): H bacoraye: J 1 BACUHABA: K BACURABON: K Badad: Ab badeylyn: J 1 Bae: TS Bael (demon. See also Baal): G; L 1 Baël: K baell (angel): J 1 Bafamal: Ab Bagalon: Ab Bagiel: L 3 Bahal: Ab Baharam: P iii vii 24; lv ix 60 Bahaze: P iii vii 24 Bahol: GH bahoraelyn: J 1 Baix: P iv ix 63 Bakiel: L 3 Balabos: Ab Balachem: Ab balair: J 2 Balaken: Ab Balalos: Ab Balam: L 1 Balay (angel of first heaven): H Balbuch: Magical word on ninth ring in Douze Anneaux BALDACHIA (the Seat of): K; L1 BALDACHIENSIS: H; L 1 BALDOI: K Balfori: Ab balganaychyn: J 1 Balidet (angel, minister of Maymon): H Baliel: H; L 3 balma: J 2 balna: J 2 Balndier: Divine name: GH balsamus: J 2 Balsamiach: Magical word on sixth ring in Douze Anneaux Balsur (aerial spirit): L2 Baltasar (Balrasár): Demon of Friday/Venus: MTS BALTAZARD, BALTHAZARD: Spirit invoked in construction of hand of glory: GH; GV Balthial: TS Balum bar Balum: NS 234 BALUTH: K balyel: J 1 Bamulahe: Demon: GH Bangiel: L 3 baniel: GV banorsasty: J 1 Bantatis: Divine name: GH banyelyn: J 1 Baoxas (aerial spirit): L2 baquylaguall: J 1 bar: G; J 1 Baraborat (angel of the second heaven): H BARACATA: K barachiel: G; J 5; Divine name: GH barachyel: J 1 Barak: Ab baranyell: J 1 Baraqel: E Baraqijal: E Barbatos (demon): G; L 1 Barbiel: Angel ruling over Scorpio (OP2.14); J 5 Barbil (aerial spirit): L2 Barbis (aerial spirit): L2 barbyts: J 1 barcaran: J 1 Barchia: P iv vii 23 Barchiel [A: Barbiel]: J 5; L2 (aerial spirit); L 4 Angel ruling over Pisces (OP2.14). Barchesiel: K4 Barefchas: Magic word: GH (variant: Bareschas) BARESCHAS: Angel: GH; GV Baresches: GV Barfas (aerial spirit): L2 barfiell: J 1 Barfos (aerial spirit): L2 bargar: J 1 Bargis: P iii vii 19, 21; iv ix 59 Barhaot: P iv vi 13 Barhurez: P iii ix 16 Barhuyex: P iv ix 63 barhyl: J 1 bariaccoca [S: bariactoca]: J 2 bariachacha: J 2 Bariel: K; L2 (aerial spirit); L 3 Bariol: Ab Bariz: P iii vii 24 barkalyn: J 1 BARMIEL: L 2 Barmos: L 3 barneyeyl: J 1 Barol (2nd hour of night): H; K Baros (aerial spirit): L2 Barqiel: NS 237 Barquiel: L 3 Barsafael: TS barsslylyn: J 1 Barsu (aerial spirit): L2 Bartzachiah: K BARUC: K Baruch (aerial spirit): L2; J 1, 5 Baruchas: L 2 Baruchiachel: TS Baruel: Ab baryel: J 1 barylaguy: J 1 Barzabel: The spirit of Mars (OP2.22) basiaccor [S: basiactor]: J 2 Basiel (aerial spirit): L2 basihas: J 2 Basilion: L 3 bastaylyn: J 1 Bat: K Bata: One of the magic words to deflect weapons: GH Batarel: E Batarjal: E Bath-Kol: The voice that called upon Cain, the murderer, 'Where is thy brother, Abel?': BP 18 BATHAT: H; L 1, 2 Bathim (demon): G Bathin: L 1 Bathinadir: J 5 Batirmiss: Ab Batternis.9: Ab Baviel: L 3 BAXASOXA: K bayealadyn: J 1 Bayemon (typo for Paymon, q.v.): King of demons, ruling in the West: GH Bazat: K4 Bazazeth: TS bazihos: J 2 Beal: L 1 Bebal: L 1 bec: J 1 becabalaf: J 1 becar: J 1 Bechar: One of the demons in K3 with dominion over foul weather Bechard: Demon in K3 Bechaud: GV Bechet: Demon: GH Bectue: P iv ix 49 BEDALIEL (angel): K Bedary (aerial spirit): L2 Bedizez: P iii ix 11 Bedrimubal: GV BEDRIMULAEL: K Beefinez: P iii x 14 Beel: demon in Daniel (aka Bel): H; Beél: Angel of Saturday/Saturn: MTS beell: J 1 Beelzeboul: TS; Beelzebouêl: Demon of Saturday/Saturn: MTS (manuscript P) Beelzebub (demon): Ab; K; TS Béelzébuth (Béelzébut): Domon GH; GV beerel: J 1 Befranzy: L 3 Begud: Angel in K4 Behartyon: P iv vi 13 behea: J 4 behebos: J 2 Behel: L 3 behelthoi [S: behelthor]: J 2 behem [S: bohem]: J 2 behemiy [S: leheimoy]: J 2 Behemoth: E behenmyhat [S: behetmiyhat]: J 2 behenos [S: lehenos]: J 2 Beheydraz: P iii x 8 Beheymerez: P iii x 8 Behibilyon: P iv vi 13 beht: J 2 Bel: H; L 1; Magic word: GH BELAMITH: K Belbel: TS beldor: GV belehothol [S: belohothoi]: J 2 Belem: Demon: GH Beleth: L 1 (var. of Bileth, Bilt) Demon, subject of Book of Bileth in Maphteah Shelomoh; See also Kieckhefer, Forbidden Rites belhores: J 2 beliabii: J 5 Belial: Ab; L 1; (Bélial) GH Belifares: Ab Belligeron: J 5 Belphegor: K Belsay (aerial spirit): L2 belymoht [S: helymoht]: J 2 Belzebud (demonl cf. Beelz..): Ab Belzebut (demon; cf. beelz..): G; K3 Bemerot: Ab BEN: K Ben Nephalim: demon associated with asthma or melancholy (Bechoroth, 44b), BP xx Benase: E BENE: K benenonyll: J 1 Benethnays: P iii vii 26 Benez: GV Bengiel: L 3 BENI ELOHIM, Sons of the Elohim: K Beni Seraphim: Intelligences of Venus (OP2.22) BENIEL: K Benodiel (aerial spirit): L2 Benoham (aerial spirit): L2 benyh: J 1 BEODONOS: K Berakhiel: NS 161 BERALANENSIS: H; L 1 beraquiel: J 1 beraquyell or beraquyel: J 1 Beratiel: L 3 Berferiel: J 5 Berhunez: P iii x 12 Beriel: L 3 Berifay or Berisay: H Berith: L 1 berithz: J 5 Berka'el: E Beron (1st hour of night): H; K beron: P iv vii 3 BEROTH: K Berukhiel: NS 161 Beruniel: NS 221 beryel: J 1 Beryenuz: P iii x 9 beryon: J 1 Beryudez: P iii x 9 Besam'el (Heb. BSMAL, angel): NS A18:5 besapha: J 2 Beschat: magic word in K3 Beshael: L 3 Betasiel (aerial spirit): L2 Beth: K Betha: J 1, 5 bethan: J 5 bethar: J 2 Bethel almoda: P iv vii 23 bethnael: J 5 Bethniehus: P iv ix 59 Bethor (Olympic spirit of Jupiter): A bethtaez: J 1 Betiel: L 3 Betzahuech: P iii vi 1 Bevael: L 3 Beydehydiz: P iii vii 25 Beydeluz: P iii ix 4; iv ix 61 Beyduriz: P iii x 12 beyne: P i v 27 Beyteyl: P iii vii 30, 31 bezezay: J 2 BGDNA (Heb. name of angel or spirit): NS 22 Biael: L 3 Bialod: Ab Bialot: Ab Bianakith: TS Bidiel: L 2 Bifrons (demon): L 1 Bilek: Ab Bilet (angel, minister of Arcan): H Bileth (demon, var. of Beleth): L 1 Bilico: Ab Bilifares: Ab Bilifor.12: Ab Bilifot: Ab Bime.: L 1 BINAH: K BINAHEL: K Biqa: E Biriel: Ab Biuz: P iii vii 21 Biz: One of the magic words to counter pleurisie: GH Bizouk (Bizoúk): Angel (or demon) of 2nd hour of Friday: MTS BLAUTEL: K Blekun (Blekún): Angel (or demon) of 16th hour of Wednesday: MTS Blemen (Blemên): Angel (or demon) of 17th hour of Wednesday: MTS Bleu: One of the magic words to deflect weapons: GH BLThI (Heb. name of angel or spirit): NS 22 Bobêl: TS boel: J 1, 5 Böel: K boell: J 1 Bofar (aerial spirit): L2 bofealyquyn: J 1 Bohel: J 5 boho: J 2 bohorim: P i v 27 Bolfry (demon): L 1 bolon: J 2 bon: J 2 Bonyel (aerial spirit): L2 Borachiel: L 4 Borasy (aerial spirit): L2 borayeyll: J 1 borayn: P i v 27 Bored: K bornaylon: J 1 Borob: Ab Borol: Ab boros [S: horos]: J 2 borzac: J 1 bosephar: J 2 bostyhal [S: bostihal]: J 2 Bothothêl: TS Botis (demon): G; L 1 Bramiel: L 3 Bramsiel (aerial spirit): L2 Brandiel: L 3 Brasiel: L 3 Brasim: G Brazo: GV BRIAH: K briamathon [S: brihamathon]: J 2 Brieus: TS brihamocon: J 2 brofylyn: J 1 Bruach: Ab Brufiel (aerial spirit): L2 BRULEFER: GV Brumiel: L 3 Brymiel (aerial spirit): L2 Bubana: Ab Bubanabub: Ab Bucafas (aerial spirit): L2 BUCON: GV Budar (aerial spirit): L2 Budarim (aerial spirit): L2 Budiel (aerial spirit): L2 Buer (demon): G; L 1 Bufanotz: L 3 Bufiel (aerial spirit): L2 Buk: Ab Buldumêch: TS bulerator: GV Bulis (aerial spirit): L2 Bultala: TS Bultin, bultotum: Magic words for sword: GH Bumahan: Ab Bune: L 1 Buniel (aerial spirit): L2 Burasen: Ab Burchat (angel of the fourth heaven): H Burfa (aerial spirit): L2 Buriel: L 2 Buriol: Ab Burisiel (aerial spirit): L2 Buriub: Ab Buriul.3: Ab Busasejal: E Busiel (aerial spirit): L2 BUSTIRA: K Butarab: Ab Butharuth: Ab byenyell: J 1 byny: J 1 byrnchata [S: barnothata]: J 2 bysserios: J 5 Caadacohot: P i iv 25 Caadaldeba: P i iv 23 Caadalhacbia: P i iv 26 Caadazod: P iv ix 52 Caaddebolach: P i iv 24 cabake loch: J 1 Cabariel: L 2 Cabarim (aerial spirit): L2 Cabiel (aerial spirit): L2; Cabiel [A: Gabiel]: J 5; L 3 Cabil: P iv ix 33 Cabost: G Cabot: magic word in K3 Cabron (aerial spirit): L2 cabueyryn: J 1 CABUSTIRA: K cabyn: J 1 Cacay: K4 Cacodaemones (class of angels): A cacyrylyn: J 1 cadanagyn: J 1 CADAT: GV CADATO: K Cadomir: GV Cados: GH; H; K4 (often: Cados Cados Cados) Cadriel (aerial spirit): L2 Cael: L 3 Cäerra: K caffrnbryn: J 1 cafiel: J 1 Cahadabula: P iii ix 13 Cahael: L 3 cahegilihos [S: cahegililos]: J 2 cahethel: J 5 Cahil: P iv ii 25 cahuene: P i v 27 Cahyluz: P iii ix 5 caiel: J 5 Caila: GV Caim.: L 1 Cajael: L 3 Cajaiel: L 3 Cakiel: L 3 Calach: Ab Calamichan: J 5 Calamosi: Ab Calbat: H; K4 CALDURECH: GV Calerna (11th hour of night): H Calevodium: GV Caliel: J 5 Calim (aerial spirit): L2 calion [S: calyon]: J 2 Calmiron: GV Calniso: GV Caluel (angel of the second heaven): H Calvarnia (aerial spirit): L2 calyrxon: J 1 Calzas (angel of the fifth heaven): H Camael: Angel ruling the angelic order of Powers in OP2.12; J 5 Camal: Ab Camalon: Ab Camar: P iii vii 33 Camarion: Ab Camarom: L 3 Camary: L 3 Cambriel (aerial spirit): L2; L 3 Came: Ab Cameron: GV Cameso: GV CAMIACH: K Camiel (aerial spirit): L2; L 3 Camonix: Ab Camor (aerial spirit): L2 Camory (aerial spirit): L2 Camosiel: L 3 CAMUEL: L 2 Camyel (aerial spirit): L2 cananyn: J 1 canast phasis [S: canastphasis]: J 2 canazay: J 2 canazpharis: J 2 Cancer: J 1, 5; K; L 3; P i iv 9, 11; v 5, 16, 34; ii iii 9; x 87; xi 12-14; xii 11, 42, 55; iii ii 5; iii 16; ix 15, 17; iv ii 5, 10, 12, 16; TS candones: J 2 canel: J 1 CANELOAS: K Caniel (aerial spirit): L2 Canis: P ii ii 1 canofylyn: J 1 canona: J 5 Cantine: H canueyl: J 1 Caolos: K4 Capabili (angel of the fourth heaven): H capeyell: J 1 caphael: J 5 caphamal [S: caphanial]: J 2 caphanal [S has caphanal corrected to caphaval]: J 2 caphar: J 2 caphiziel: J 5 Caphriel (angel): H Capricorn: J 1, 5; K; L 3; P i iv 23-25; ii iii 8; ix 6, 7; xi 30-32; xii 29, 43, 49; iii ii 11; iii 22; vii 16; ix 11, 16; xi 131; iv ii 12 Capriel (aerial spirit): L2 capsa: J 2 Captiel: L 4; P iv vii 23 Caput: P i ii 5; v 1, 8, 9, 30, 34; ii iii 6; iii i 10 Capziel: J 1 Caracasa: J 5 Carah: Ab caram: J 1 Carasch: Ab Carasiba (aerial spirit): L2 Caratasa (an angel of the Spring): H caratheos: J 2 carathos [S: caratheos]: J 2 Carba (aerial spirit): L2 carbyel: J 1 carcyell: J 1 Cardiel (aerial spirit): L2; L 3 CARDIEL: K Carelena: Ab Caremaz: L 3 carfzoneyll: J 1 Carga (aerial spirit): L2 cariactera: J 2 Cariel (aerial spirit): L2 caristomon [S: caristomnon]: J 2 Carman: L 3 Carmax (angel, minister of Samax): H carmelos: J 2 carmelychos [S: carmelithos]: J 2 Carmiel (aerial spirit): L2 carmolehos: J 2 Carnaduyz: P iii vii 21 carnby: J 1 Carnel, Carnol (aerial spirit): L2 Carnesiel: L 2 Carniel (aerial spirit): L2 Carnodiel (aerial spirit): L2 Caro: Magic word: GH Caroler: K4 Caromos: Ab Caron: Ab; (aerial spirit): L2 Carpiel (aerial spirit): L2 Carsiel (aerial spirit): L2 Cartael (aerial spirit): L2 cartemat: J 1 cartyel: J 1 Carueyiz: P iii vii 21 caruphylyn: J 1 carybyfyn: J 1 Casael (aerial spirit): L2 Casbriel (aerial spirit): L2 Cashael: J 5 Cashiel: L 3 Casiel: L2 (aerial spirit); L3 CASILY: GV casmaram: J 5 Casmaran (Summer): H Casmiel: G; GV Casmiroz: L 3 casmuch: J 1 Casoly: GV caspa: J 1 Caspiel: L 2 Cassael: K Cassiel: GH; H; K; L 3 cassylon: J 1 cassziel: J 5 Castiel (an angel of Thursday): H CASTUMI: K Casuijah: L 3 Casziel: J 1, 5 cathalihel [S: cathaliel!]: J 2 cathanathel [S: chathanathel]: J 2 cathneylyn: J 1 Catrudiz: P iii x 9 catuhe: P i v 27 Cauda: P i ii 5; v 9, 20; ii iii 8; v 2; iii i 10 Cavayr (aerial spirit): L2 caybeinynyn: J 1 Cayfar: Ab Cayimuz: P iii x 9 Caynaurez: P iii x 8 caypharim: P iv ii 3 Cayros (aerial spirit): L2 caysaac: J 1 cazaihel [S: tazaihel]: J 2 Cazul (aerial spirit): L2 CColomaithos [S: colomarthos vel colomarnthos].: J 4 CEBON: K Cechiel: L 3 CEDAHI: K Cediel: L 3 CEDRION: K; K4 cefafin: J 5 cefanya: J 1 Cegnel: L 3 cehogethos [S: tehogethos]: J 2 cehognos [S: tehognos]: J 2 Cehuz: P iii ix 6 celabryll: J 1 Celan: P iii vii 33 Celez: P iii vii 33 Celiel: L 3 Celuz: P iii ix 17 celydael: J 1 Celyuberon: P iv vi 13 cemaguyll: J 1 Cemluz: P iii ix 15 cemon [S: megnoncemon]: J 2 cenhe: P i v 27 Centus: P iv ix 62 ceradadyn: J 1 Cerim: P iii vii 33 Cerreton: GV Cesiel: L 3 Cesilcie: K4 cetabyel: J 1 cetenoylyn: J 1 cethal [S: cethalsam]: J 2 Cevorym: L 3 ceyabgos: J 1 Ceylez: P iii ix 12 ceytatynyn: J 1 cezozoy: J 2 ch [R: th]: J 1 Chabel: Magic word: GH Chabiel: L 3 Chabri (aerial spirit): L2 Chabrion: L 3 Chabriz: L 3 Chades: J 4 Chadiel: L 3 Chadros: L 3 Chael: L 3 chagnoro [S: thagnoro]: J 2 chaharon [S: choharon]: J 2 Chahel: L 3 CHAI: K CHAIA: K Chaiel: L 3 Chaigidel, Shells: K CHAIOTH HA-QADESCH, Holy Living Creatures: K Chaioth: K chalchyphay: J 1 Chalib (Chalíb): Demon of Wednesday/Mercury: MTS chalos: J 2 Chameray: L 3 Chameron: GV Chamiel (Chamiol) [Sl2731:Chomiel] (aerial spirit): L 2; L3 Chamoriel (aerial spirit): L2 Chamos (aerial spirit): L2 chamyquiol [S: thamyqiol]: J 2 Chanaei (aerial spirit): L2 chanakiah [A: Kavakiah]: J 5 chanaym [S: thanaym]: J 2 Chansi (aerial spirit): L2 chanyham [S: thanyh_a_m]: J 2 Charaby: L 3 Charara: TS Charas (aerial spirit): L2 Chardiel: L 3 Chariel (aerial spirit): L2; angel in K4; (Cariel) (angel of Monday/the Moon): MTS Charitas: One of the 72 holy names of God: GH Charmy: L 3 Charny: L 3 Charobiel (aerial spirit): L2 Charoel (aerial spirit): L2 Charpon: L 3 Charsiel (aerial spirit): H; L2 Charuch: L 3 charusihoa: GV Chasan, Angel of Air: K Chaschmalim, or the Brilliant (or Lucid Ones): K CHASHMALIM: K Chasiel: L 3 Chasor (aerial spirit): L2 chauakiah: J 5 Chaunta: One of the demons in K3 with dominion over riches CHAVAH: K Chaya: Ab Chazael: L 3 Chaziel: L 3 Chechiel: L 3 Chedonia: K4 cheduryel: J 1 Chedusitaniel (angel of the third heaven): H cheibib [S: guygucheibib]: J 4 chelahel: J 2 Chelath: magic word in K3 chemon: J 4 Chemosh (demon): A chenathon: J 2 Chengiel: L 3 Chenibranbo: GV Cherasiel: L 3 Chermel: L 3 Chermiel (angel of the third heaven): H cherobalym: J 2 CHEROS: K Cherub of the Ark: K Cherub: J 5; K Cherubim: E, GV; K; TS cherubin [S: cherubyn]: H; J 1, 2 cheryon: J 1 Cheth: K Chetiel: L 3 Chetivel: L 3 chetonay [S: theconay]: J 2 chetorab: J 2 CHEVON: K Chiamoch: K4 chiathar [S: thiathar]: J 2 chiel [S: thiel]: J 2 chihamon [S: chihamõ] (vel chilamon): J 2 chirmuts: magic word in K3 chiros: J 5 chirotecas [S: chirothechas]: J 1 Chisti (or Chista): Female angel (yazad) personifying religious wisdom. Her name probably means 'Instruction'. Also known as Razishta Chista ('Most Upright Chista')Z chnblaman [S: chublalaman or chn..?]: J 2 CHOKMAH: K CHOKMAHEL: K Chokmahiel: K chomochomacanay [S: chomo chomothanay]: J 2 Chora: L 1 Choreb: L 3 choremal: J 2 Choriel: L 3 choro: J 2 choto [S: chotorim]: J 2 Chrasiel: L 3 Chremas: L 3 Chremoas (aerial spirit): L2 christ: J 1, 5 Chroel: L 3 Chrubas (aerial spirit): L2 Chrusiel: L 3 Chrymas: L 3 Chthouniel, Chthouniêl (Cqounihl) (demon of Sunday/the Sun): MTS Chuba (aerial spirit): L2 Churibal (aerial spirit): L2 Chuschi: Ab Chushel: L 3 Ciajah: L 3 ciarhuht [S: tiarihuht]: J 4 Cid, ms. variant of SID, the great demon (Cid, le grand Démon de votre Maitre) K1 Cimeies: L 1 cinamomum: J 2 cirael: J 5 Cirecas (aerial spirit): L2 cirhos: J 1, 5 Citgara (aerial spirit): L2 ciuitas: J 2 Clamor (aerial spirit): L2 Claniel (aerial spirit): L2 clarapalos: J 2 Clauneck: GV clementissime: J 5 Clemialh: GV Cleraca: Ab Clisthert: GV CLISTHERT: GV Clyssan (aerial spirit): L2 Cobel: Ab Cobusiel (aerial spirit): L2 cocab: See Cochab Cochab: Hebrew for the planet Mercury. See OP2.13, J 1. Cociz: P iii ix 16 Codriel (aerial spirit): L2 Coelen: Ab Coelis: G Cohen: Ab coicragon [S: coictagon]: J 2 Colear: K4 colehon: GV Coliel (aerial spirit): L2 Collen: magic word in K3 colnaphan: J 2 columba: J 2 Colvam: Ab Comadiel: L 3 COMATOS: K Comial: L 3 Commissoros (an angel of the Spring): H; J 5 Commutaff, commvtaf (name of the Sun in Winter): H; J 5 CONAMAS: K Coniel (angel of the third heaven): H consolatio: J 2 coouachoros [S: cumachoros]: J 2 COPHI: K Corabael (angel of first heaven): H Corat (angel of the third heaven): H Corcaron: Ab Corcavion: Ab Core (an angel of the Spring): H; J 5 Corez: P iii ix 1 Coreziel: L 3 Coridal: One of the magic words used in a spell to prevent eating: GH Corilon: Ab corithico: J 2 Corocon: Ab Corodon: Ab corosay: J 5 corphandonos: J 2 corquenal: J 2 Correncymon (vel Correrimon) [S, S2: Porcenthimon]: J 4 Corson: L 1 cossuro: J 1 costyryn: J 1 cozomerag: J 3 crastozios [S: custrosihos]: J 2 crathon [S: c_n_thon]: J 2 craton: J 2 Crea: K4 Creator: K; One of the 72 holy names of God: GH crehamuos [S: "crehamnos"]: J 3 crememon: J 2 cremymyel [S: c_e_mymyhel]: J 2 Creon: GV Cricacoeur (Cricacœur): GH crihicos [S: c_i_hicos]: J 2 crimisaiber [S: crymyzaiber]: J 2 CRIPON: K crisolsay: GV cristapholis [S: christopholis]: J 2 cristolepha [S: Christolepha]: J 2 cristos: J 2 crogohen [S: cragohen]: J 2 cromemon: J 2 Cron Octa: K4 crosay: J 2 Crosiel: L 3 Crouay: GH Cruchan (aerial spirit): L2 Cruhiel (aerial spirit): L2 ctarari (an angel of Winter): H; J 5 Cubi (aerial spirit): L2 Cubiel (aerial spirit): L2 Cuel: TS Cugiel (aerial spirit): L2 Cukbiel: angel: BP 3c cullya: J 1 Culmar (aerial spirit): L2 Cultin cultorum: Magic words for sword: GH Cumariel (aerial spirit): L2 Cumeriel (aerial spirit): L2 cumyryel: J 1 Cuphal (aerial spirit): L2 Cupriel (aerial spirit): L2 Cuprisiel (aerial spirit): L2 Curaniel (angel of first heaven): H Curasin (aerial spirit): L2 Cureviorbas: GV Curiel (aerial spirit): L2 Curifas (aerial spirit): L2 Curmas (aerial spirit): L2 Cursas (aerial spirit): L2 Cursiel: L 3 Cuschi: Ab Cusiel (aerial spirit): L2 Cusriel (aerial spirit): L2 Cusyne (aerial spirit): L2 Cynabal (minister of Varcan, angel of Sunday): H Cynosbaton: TS cyophagros [S: cytophagros]: J 2 cyzamanyn: J 1 Daael: L 3 Dabiel: L 2 Dablat: Ab Dabraylez: P iii x 8 Dabriel (angel of first heaven): H Dabrinos (aerial spirit): L2 DABUEL: K Dachael: L 3 Dachiel: L 3 dadyel: J 1 dadyell: J 1 Daena: Female angel (yazad) presiding over the religion, also, Inner Self or Conscience. (aka Den): Z daffrypeyl: J 1 dafngel: J 1 Dagiel: H; L3; (aerial spirit): L2 Daglas: Ab Daglus: Ab Dagnel: L 3 Dagon (demon): A Daguler: Ab Dagulez: Ab DAH: K Dahanuz: P iii ix 7 Dahaydanuz: P iii ix 13 Dahiel: L 3 Dahm: Angel (yazad) honored on the fourth day after death: Z Dahma Afriti (or Dahman Afrin): Angel personifying the power of benediction: Z Damoish Upamana: Angel (yazad) personifying anathema: Z Dahyeliz: P iii x 8 daihyr [S: dalihir]: J 2 Dajiel: L 3 Dalé: K Dalep: Ab Dalet: Magical word on first ring in Douze Anneaux Daleth: K DALMAI: K DALMAII: K DALMALEY: GV Dalmay: GV dalqiel: J 5 dalya: J 1 dalyell: J 1 DAMA: K Damael (angel of the fifth heaven): H damahiah [A: Damabiah]: J 5 Damar: L 3 Damarsiel (aerial spirit): L2 Damasiel: L 3 Dameriel: L 3 Damery: L 3 Damiel: K; L 3 DAMNATH: K Damyel: L 3 Dan: E Danael: J1; L2 (aerial spirit) Danahish: NS 127 Danel: E daner: J 5 DANI: K Daniel: J5; K; (aerial spirit): L2 Danjal: E Danochar: GV danpy: J 1 danroc: J 1 Dansor: L 3 Dant: GH Dantalion: L 1 danyel: J 1 danyturla: J 1 dapsyon: J 1 Darascon: Ab Darbori (aerial spirit): L2 Dardariel: L 3 Dardiel (angel of Sunday): H dardihel: J 5 dardyhel: J 5 Darek: Ab dargoyeyll: J 1 Darmexim: P iv ix 59 Darochim: Ab Darokin: Ab Darosiel: L 3 Darquiel (angel of first heaven): H Darquiz: P iii vii 21 Daruz: P iii ix 1 daryel: J 1 daryenyn: J 1 Dashiel: L 3 Dasmedias: Divine name: GH Dathan: L 1 Dathiel: L 3 datquiel: J 5 Datziel: L 3 Dayadebuz: P iii vii 25 Daziel: L 3 Deal Ton: K4 Deamiel (angel of first heaven): H Debam: Ab debroz: J 5 DECAION: K decapochen: J 2 decaponde: J 2 Decarabia: L 1 Decariel (aerial spirit): L2 decarpe: J 2 Decaytus: P iii x 13 Deccal: Ab December: P iv vii 24 DEDULSAIRA: K defensor: J 5 Degaliel: K Degayus: P iv ix 64 Degon: One of the magic words used in a spell to prevent eating: GH degyon: J 1 Deharayuz: P iii ix 3 Dehataryz: P iii ix 5 Dehedeyz: P iii vii 21 Dehedyz: P iii ix 6 dehel: J 2 Deheniz: P iii ix 17 Deherix: P iv ix 36 Deheriz: P iii ix 16 Dehetarix: P iv ix 62 Deheydemiz: P iii vii 25 Deheydex: P iv ix 59 Deheyfez: P iii ix 4 Dehycayz: P iii ix 14 Dehydemes: P iv ix 60 Dehydemez: P iii ix 3, 13 Dehydez: P iii ix 2 Dehymez: P iii ix 4 deihel: J 2 Deilas (aerial spirit): L2 Deinatz: L 3 Deliel: L 4 delmusan: GV Deloth: J 4 delqua: J 1 delthis: J 2 Demanoz: L 3 Demaor: L 3 Demarae: L 3 Demarot: L 3 DEMAS: K Demasor: L 3 Deme: P iii vii 21 Demediel (aerial spirit): L2 Demehuz: P iii ix 2 Demerix: P iv ix 62 Demeuz: P iii ix 12 Demeymes: P iv ix 61 Demoriel: L 2 Den: see Daena Denaryz: L 3 Denôê: TS Denediz: P iii ix 17 Deneriz: P iii ix 15 denos: J 3 depymo: J 2 depymon: J 2 DERISOR: K Deriuz: P iii ix 1 Derix: P iv ix 59 Deriyenuz: P iii x 12 Deriz: P iii ix 2,6, 16 Dermez: P iii ix 2 Dermiz: P iii vii 19 Derniz: P iii ix 11 dersam: J 1 Deryes: P iii vii 21 Deryx: P iv ix 63 DESTATUR: K detryeyll: J 1 Deus: J 1, 2, 5; P i pr. 1, 2, 4; i 1; ii 5; iv 33; v 5, 39; vi 1; vii 1, 4; ii v 5; x 20; xii 53, 58, 59; iii vii, 1, 16-21, 23-26, 28-33; viii 4; xii 1, 2; iv i 1, 4, 9; iv 61, 63; vi 13; vii 62; ix 27; One of the 72 holy names of God: GH Devachiah (or Devachia): K; K4 devil: L 1; J 1 dewhel [S: dem hel]: J 2 Deydex: P iv ix 62 Deydez: P iii ix 5 Deyluz: P iii x 9 Deytuz: P iii x 8 Deytyz: P iii ix 1 Dia: One of the magic words to counter pleurisie: GH DIES: K Dihymez: P iii ix 14 Dimirag: Ab Dimurgos: Ab Din: Divine name associated with Mercury (OP2.22) Diniel: angel: BP 3c DINOTOR: K; K4 Diopos: Ab dirachiel: J 5 Diralisen: Ab Diralisin: Ab Dirba: one of the names of the demon called the "strangling mother of boys": BP 6b, 25c dirigalii: J 5 Diruez: P iii ix 5 disdros: J 5 Dishi ben Dishibin Dashubi: NS 234 Disolel: Ab Dison: Ab Dius: P iv ix 58 DIVA (Heb. name of angel or spirit): NS 22 Diviel (aerial spirit): L 2; L3 Divorcon: G DNChISh (Heb. name of angel or spirit): NS 22 Dobiel (aerial spirit): L2 Dodiel (aerial spirit): L2 Dolefach: Magical word on eighth ring in Douze Anneaux domathamos: J 2 domengos: J 2 domina: J 2 Dominus: P i pr. i, 2; vii 4; ii x 39; iii vii 29 domogetha [S: domogentha]: J 2 Domol: GV Domoras: L 3 Domos: GV; one of the names of the demon called the "strangling mother of boys": BP 6b domus: J 2 DONACHIEL (angel): K DONE: K Donecepheron: K Doni: Divine name associated with Mercury (OP2.22) donmedo: GV DONNIMA: K DOPHALIA: K doppeyl: J 1 Dorak: Ab Doremiel (angel of the third heaven): H Doriel (aerial spirit): L2 Dormason: L 3 Dorochiel: L 2 dorsamot: GV Dosom: Ab Douniel (Dounihl) (angel of Sunday/the Sun): MTS Drabiel: L 3 Drabros (aerial spirit): L2 drabundin: J 5 Draco: P i ii 5; v 1, 8, 9, 20, 30, 34; ii iii 8; v 2; iii i 10 Dracon: L 3 dragin: GV DRAGNE: GH; GV Dragon (aerial spirit): L2 Dramas: Ab Dramaz: L 3 Dramiel (aerial spirit): L2 Dramozyn: L 3 Drapios (aerial spirit): L2 Drasiel (aerial spirit): L2 Drelmech: L 3 Dresop: Ab dridmoyl: J 5 Drion: K4 Dromiel: L 3 Drubiel (aerial spirit): L2 Druchas: L 3 drudromoy: J 5 Drufiel: L 3 Drusiel (aerial spirit): L2 Drvaspa: Female angel (yazad) personifying cattle: Z Dryades (class of spirits): A Dubarus (aerial spirit): L2 Dubiel (aerial spirit): L2 Dubilon (aerial spirit): L2 Dubraz: L 3 DUCHIEL (angel): K Dudael: E duhomelathus: J 2 Duidain: E dulcissime: J 5 Dulid: Ab Dumaso: GV Dumogon: G Dumosson: GV dunedryneylyn: J 1 Dusiriel (aerial spirit): L2 duymas [S: dvynas]: J 1 dyaforim: P iv ii 3 dyhamelathos [S: dihamelathos]: J 2 Dyndez: P iii ix 12 Earaoe: Ab Earos (aerial spirit): L2 Earviel (aerial spirit): L2 ebalohe: J 2 Ebaron: Ab Ebla: E EBMISHA: K Ebra (aerial spirit): L2 ecchothas: J 5 Eckdulon: Ab Edilta: one of the names of the demon called the "strangling mother of boys": BP 6b Edoniel: J 1; K Edriel (aerial spirit): L2; L3 Eduz: P iii ix 11 Effrigis: Ab Efios ('Efiós): Angel (or demon) of 8th hour of Saturday: MTS Eforit ('Eforít): Angel (or demon) of 12th hour of Friday: MTS Efrigis: Ab effygmato: J 1 Efiel (aerial spirit): L2 (2) Efipas ('Efipás): Angel (or demon) of 19th hour of Wednesday: MTS Egachir: Ab Egakireh: Ab egge: J 1 egibiel: J 5 Egin, Egyn, or Aegyn: King of the South according to An Excellent Booke of the Arte of Magicke (Ad. 36674, fol. 47v) (Alternately called named as Ariton in Ab.) egiviel: J 5 Eglatus, Egla: Two of the magic words to counter fever: GH Egribel: P iv ix 46 egyhel [S: egihel]: J 2 Egym: GH; see Egin Egyn: Ab egyrion: J 5 egyryon: J 1, 5 ehehii: J 5 Eheie: Name of God associated with Kether in OP2.12 EHEIEH ASHER EHEIEH: K EHEIEH: K ehenyton: J 1 EHERES: K Eheye: L 1 Ehon: K4 Eiael: J 5 Eie: H Eima: K4 Eistierix: Angel (or demon) of 3rd hour of Wednesday: MTS Ekalak: Ab Ekalike: Ab Ekdulon: Ab Ekorok: Ab El: Name of God; G; GH; H; J 1; K; L 1, 2; NS 161, 240; OP2.13 El Ab: Divine name associated with Jupiter (OP2.22) EL ADONAI TZABAOTH: K EL CHAI: K El Gebil: K El Qaana: NS 240-241 El Shaddaï: K: NS 126, 156, 211, see also Shaddai, Saday EL, IAH, IAH, IAH: K Elafon: Ab ELAMOS: K Elamyr: Ab Elamyz: L 3 Elanel: L 3 Elantiel: One of the demons in K3 with dominion over riches Elaton: Ab elbedagrin: J 1 Elbelda: P i iv 22 Elburion: TS Elcar (aerial spirit): L2 Elechym: L 3 Eleéth: TS Elelogap: GV Elemental spirits: K elemiah: J 5 ELEMIATH: GV Eleminator: J 2 Elerion: Ab Elestor: One of the three princes of the demons (along with Lucifer and Belzebut) in Clavicules du Roi Salomon, Livre Troisieme, par Armadel Eleyson: J 5; One of the 72 holy names of God: GH Elh: G Eli: K Elia: K Elias: G Elibanoth: magic word in K3 Elibra: H Eliditor (Êliditór): Angel (or demon) of 1st hour of Saturday: MTS Eliel (aerial spirit): L2 Eligor: L 1 Eligos: L 1 ELIM: Divine name associated with the Moon (OP2.22) K ELIMIGITH: K Eliogaphatel: Demon in K3 Elion: GH; H; K; L 1, 2 Eliphamasai: L 4 Elisem ('Elisém): Angel (or demon) of 9th hour of Friday: MTS Elitel (aerial spirit): L2 Elivisa: GV Elmis: Ab Elmoym: L 3 ELOAH VA-DAATH: K ELOAH: K eloe: J 1 Eloh: Divine name associated with the Sun (OP2.22) ELOHA: K; Name of God associated with Tiphereth in OP2.13 Elohe: GH; H; L 1, 2 ELOHI TZABAOTH: K ELOHI: K Elohim (name of God): GV; H; K; L 1, 2; NS 200, 225, 240 ELOHIM GIBOR: Name of God in K; OP2.12, OP2.13 Elohim qeber, Elohim: K Elohim Tzabaoth: K ELOHINU: K Elohym: K4 Eloim (=Elohim, name of God): G 'Elome'el: E elomich: J 5 Elomnia: L 4 elon: J 5 Elonim: Ab Eloy: GH; H; J 1, 2 Eloya: K4 Eloym: GH; GV (var of Elohim, name of God) Eloyn: K4 Elpinon: Ab Elponen: Ab elscha: J 1, 5 Ely: J 1, 5; One of the 72 holy names of God: GH Elyminator [S: Eleminator]: J 3 elynzy: J 1 elyon: J 1 elyorem: J 1, 5 elysafan: J 1 elysu: J 1 Elzegan: Ab Elzegar: Ab elzephares: J 1, 5 EMAGRO: K Emalon: L 3 Emanuel, Emanvel: G; J 1, 4, 5; K; L 1 Emarfiel: L 3 Emarion: L 3 Emarziel: L 3 Ematyel: L 3 emaunel: J 5 Emeriel: L 3 EMETH: K Emfatison: Ab Emfiloel, Emfiloêl (Emfilohl) (angel of Monday/the Moon): MTS EMIAL: K Emirex: P iv ix 63 Emirez: P iii ix 16 Emisael: One of the magic words used in a spell to extinguish fire: GH Emmanuel: H, TS ; One of the 72 holy names of God: GH; NS 200 Emodias ('Emodiás): Angel (or demon) of 13th hour of Thursday: MTS EMOII: K Emoniel: L 2 Emphastison: Ab Emuel (aerial spirit): L2 Enaia: Ab ENAM: K Enariel: L 3 Enatiel: G Enatriel: L 3 endiran: J 5 enediel: J 5 Enedil: P iv ix 30 Enei: Ab Enenuth: TS Enépsigos: TS Enêpsigos: TS Enga: Divine name: GH Englabis: Divine name: GH Eniuri: Ab Enmanuel: GV entissime: J 5 EOMIAHE: K Eon Met: K4 Eparinesont: GV Epios ('Epios): Angel (or demon) of 19th hour of Thursday: MTS Epithouanon ('Epiqouanon) (demon of Sunday/the Sun): MTS ERA: K ERADIM: K Erae: E Eralicarison: Ab eralyn: J 1 Eralyz: Ab Eramael: One of five demons under Satanachi in K3 Erato: K4 ercell: J 5 erchothas: J 1 Erdaz: P iii ix 12 Erdegel: P iv ix 42 Erekia: Ab EREL: K Erenutes: Ab Ereth: Female angel (yazad) personifying truth: Z Ergamen: Ab Ergatige ('Êgatigá): Angel (or demon) of 23rd hour of Tuesday: MTS ergediel: J 5 Ergonion: Ab Ergosil: Ab Ergotas ('Ergotás): Angel (or demon) of 9th hour of Thursday: MTS erhagel [S: exagal]: J 2 Erigion: Name on pentacle (GH) erihel [S: exihel]: J 2 erihona: J 1, 5 Erimites: Ab Erional: K4 ERIONAS: K Eritherem: magic word in K3 Erkaya: Ab ERLY: Spirit invoked in construction of hand of glory: GH; GV Erman ('Ermán): Angel (or demon) of 5th hour of Friday: MTS Ermaziel: L 3 Ermiel: L 3 Ermihala: Ab Ermoniel (aerial spirit): L2 Eros: TS erpyon: J 1 ERYGION: K eryon: J 1, 5 eryona: G; J 5 Esarchie: Name of God: GH Escavor: GV ESCERCHIE: H; L 1, 2 ESCH: K Escha: H; J 5 Eschiel: K escor: J 5 Eserchie (=Escerchie): H esfylyn: J 1 Eshiniel: angel: BP 3c esmaadyn: J 1 Esmony: GV ESPIACENT: K Espoel (aerial spirit): L2 essaf: J 1 Estio: G Estiot: GV Esytio: G Esytion: G Etaliz: Ab Ethan: Ab Ethanim: Ab Ethanim: Ab Ethiel (aerial spirit): L2 ethion: J 5 Etimiel (aerial spirit): L2 Etitnamus, Etituamus: G Etouros ('Êtourós): Angel (or demon) of 19th hour of Monday: MTS Euchey: GV Euknitiel (Eúknitiêl): Angel (or demon) of 23rd hour of Monday: MTS Evadar: L 3 Evandiel: L 3 Evanuel: L 3 Evarym: L 3 evebychay: J 5 exaccodan [S: exactodan]: J 2 Exagiel: J 5 Exaula: P i iv 20 excelse: J 5 excludo [S: exluso]: J 2 exdromal: J 5 Exe: H Exenteron: Ab exhator: J 2 exhedon [S: exheton]: J 2 exhehal: J 4 exheruz [S: exhernz]: J 2 exiophiam: J 2 Existion (var. of Exstion): G Existioneriona: G EXISTON: K exmegan: J 2 exmogon: J 2 exnotheyn: J 4 Exstion: G EXTABOR: K; K4 Exteron: Ab Ey: H Eydulez: P iii ix 4 EYE-SARAY: L 1 eye: H; J 5; K4 ezeleaz: J 2 Ezeqeel: E ezethomos: J 4 ezey: J 5 eznyah: J 1 EZOIIL: K ezomathon: J 4 Ezparez, Ezphares: G Fabariel (aerial spirit): L2 Fabelleronthou: GV Fabiel: G; L2 (aerial spirit) faceyeyll: J 1 facifon: J 5 Fadrulez: P iii x 9 fagamesy: J 2 fagamesym: J 2 Fagani: Ab Faguni: Ab fais [S: fals]: J 2 falason: J 1 falsari: P iv ii 12 Famaras: L 3 Famiel (angel of the third heaven): H Famoriel: L 3 fanyel: J 1 farabyn: J 1 Farai: Angel (or demon) of 22nd hour of Wednesday: MTS faranyeal: J 1 Fardaruz: P iii x 9 fariel: J 5 farlae: J 5 Farlas (winter): H Farmos: L 3 fartis: J 1 faryelyn: J 1 Faseua (aerial spirit): L2 Fasma: Ab father, the: J 1, 2, 3, 4, 5 Faturab: Ab Faurix: P iv ix 63 Faytamurez: P iii x 8 Faytoliz: P iii x 11 Fealech: L 3 fedraza: P i v 27 fegem: P i v 27 Fegot: One of the demons in K3 Felut: GV Femol (aerial spirit): L2 Femurez: P iii x 8 Fenadros: L 3 Fendeyuz: P iii x 14 fenestra: J 2 Feniz: P iii x 9 Fenosiel: L 3 fenyturla: J 1 Ferala: magic word in K3 FERETE: K ferlucifin: J 5 Fernebus: Ab Fersebus: Ab Ferunt: magic word in K3 Feruz: P iii ix 12 ferymay [S: ferimay]: J 2 festatui, Festativi (name of the earth in Summer): H; J 5 FET: K feya: J 1 Feyeduz: P iii x 14 Feyleuz: P iii x 14 Feymeluz: P iii x 12 Feymeriz: P iii x 12 feynon: J 1 Fide arrach: P iv vii 23 Filaxon: Ab filiach: J 5 Filius: One of the 72 holy names of God: GH Fimarson: L 3 fimtilis: J 5 Finaxos: Ab Finis: Divine name: GH fintingon: J 2 Firiel: GV Fisti: GH Flabison: Ab Flaef (angel, minister of Sarabotes): H Flauros: L 1 Flaxon: Ab Fleruty: GV Fleurety (demon, leut. gen.): G Flos: One of the 72 holy names of God: GH flum: J 2 flumen: J 2 Focalor: L 1 fons: J 2 Foras (demon): L 1 Forau (demon): G Forfaron: Ab Forneus (demon): L 1 Forteson: Ab fortis: J 5 Fortitudo: J 5 Foruz: P iii ix 2 foylyon: J 1 Fraciel (angel of the fifth heaven): H Framion: L 3 Framoth: L 3 Franedac: L 3 frangam: GV Frasis: Ab Frasmiel (aerial spirit): L2 Fremiel: L 3 frenil: J 5 Friagne (angel of the fifth heaven): H Frimost: Demon: GH (1760 edition); GV Frimoth: One of the demons in K3 with dominion over passion and lust Frinafe (Frinafé): Angel (or demon) of 21st hour of Monday: MTS Frodinos (Frodinós): Angel (or demon) of 24th hour of Sunday: MTS Fromezyn: L 3 Fronyzon: L 3 froseithz: J 5 Frucissière: GV Frulhel (or Frastiel): One of the demons in K3 with dominion over reanimation Frutimière: GV Fubentroty: GV fuheylyn: J 1 fullarite: J 5 Fulouel (Fulouel) (angel of Sunday/the Sun): MTS fundamentum: J 2 Furamiel: L 3 Furcas: L 1 Furfur: L 1 Furiel: L 3 Fursiel (aerial spirit): L2 Furtur: L 1 Fustiel: L 3 Futiel (aerial spirit): L2 (2) Futiniel: L 3 fysfyn: J 1 g: J 1 Gaap (demon): L 1 gabal: J 1 gabalyel: J 1 gabanael: J 1 Gabarnish: GV Gabiel: L 3, 4 Gabio (aerial spirit): L2 Gabots: G Gabrael (angel of first heaven): H Gabriach: Magical word on seventh ring in Douze Anneaux Gabriel, gabryel (archangel): A; BP xxix, 3c; E; GH; H; J 1, 2, 5; K; L 3, 4; NS 155, 163, 170, 173, 177, 202, 213, 236, 240; OP2.12; P iv vii 23; T; TS Gabrinoz: L 3 Gabriot: Magical word on fifth ring in Douze Anneaux gabrynyn: J 1 gabyon: J 1 gadabany [S: Gadalany]: J 2 Gadara: TS gadeff: J 1 Gadgadiel: NS 160 Gadiel: K; L 3 Gadix: P iv ix 61 Gadreel: E Gagalin: Ab Gagalos: Ab Gagison: Ab Gagolchon: Ab Gagonix: Ab Gahel: K4 gahit: J 2 gal: J 1 Galagos: Ab Galak: Ab Galant: One of the demons in K3 with dominion over diseases galatihel [S: galetihel]: J 4 galbyel: J 1 Galdel (angel of the fifth heaven): H galgal: J 1 Gali: Divine name: GH Galiel (Galiél): Angel (or demon) of 23rd hour of Thursday: MTS galiht: J 2 Gallina: P ii ii 1 galmus: J 1 galnel: J 1 galuf: J 1 Galym: L 2 Gamael: L 3 Gamaliel or obscene: K gamasgay: J 2 Gamchicoth or the Disturbers of Souls: K GAMIDOI: K Gamiel: L 2 Gamigin: L 1 GAMORIN DEBALIN: K Gamsiel: L 3 gamviel [A: Cambiel]: J 5 Gamyel: L 2, 3 gamyhal: J 2 gandryel: J 1 ganeytania: P iv ii 8 Gannus: 'man of fire' invoked (along with Sloonus) in BP § 13 (p. xxxii) garacap: J 1 Garadiel: L 2 garamanas: J 2 garasyn: J 1 garbona [S: gartona]: J 2 GARDON: K gargatel (an angel of the Summer): H; J 5 Garnaze: One of the magic words to counter fever: GH Gariel (aerial spirit): L2 gariliam: J 5 Garinirag: Ab Garnasu (aerial spirit): L2 Garnesiel: L 2 Garsas: Ab garytan: J 1 Gasarons: Ab Gashiel: L 3 gasoryn: J 1 GASPARD: Spirit invoked in construction of hand of glory: GH; GV gastaset: J 1 gastiel: J 5 gaszyel: J 1 Gathouel (Gathouél): Angel of Friday/Venus: MTS Gauriel, Gauriêl (Gaurihl) (angel of Monday/the Moon): MTS gaviel (an angel of the Summer): H; J 5 Gaviol: GH Gaw: Angel (yazad) personifying cattle: Z gaym: J 5 Gazaron: Ab gazay: J 4 gebarbaya: J 1 Gebiel: L 3 gebrutim: P iv ii 4 GEBURAH: K GEBURAHEL: K Geburim or Violent Ones: K gebyn: J 1 gecabal: J 2 geccaholzer [S: gettahol]: J 2 gecebamia: J 5 gechora [S: "gethora"]: J 3 gechoramy [S: "gethoramy"]: J 3 gechors [S: "gethos"]: J 3 Geciel: L 3 gecramathiol [S: gec_u_mathihol]: J 2 gedanabasy [S: Gedalanasy]: J 2 gedebandi: J 2 gederanay: J 2 Gediel: L 2, 3, 4 Gedobonal: L 4 gedonomay: J 2 GEDULAH: K GEDULAHEL: K gedulyn: J 1 gefrel: J 5 Gefusieon: J 5 gegemahelay: J 2 gegenol [S: gegegnol]: J 2 gegnognal: J 2 gegohomos: J 2 GEGROPHEIRA: K Geguhay: J 4 gehamas [S: gelamas]: J 2 gehangno [S: geliãgno]: J 2 Gehel [S: gahel, gegel]: J 2, 3 gehemizay [S: gehemyzai]: J 2 gehen: J 2 gehenignor [S: gehemgnor]: J 2 geherahel: J 2 gehiszefyhor [S: gehszesihol]: J 2 Gehor: J 4 gehoraia: J 2 geht: J 2 geiama [S: gesama]: J 2 geiemamagnosam: J 2 gelamagos: J 3 gelbaray: J 2 Gelemoht: J 1, 5 geles: J 2 gelgemona [S: gelgemana]: J 2 geliel: J 5 geliesmoy: J 2 gelior: J 2 gelisedon: J 5 Geloma: Ab Gelomiros: L 4 gelomitro: J 5 gelomyhel: J 3 Gelon: J 1, 5 gemahol: J 2 gemaht: J 2 gemail: J 2 gemal: J 2 gemama: J 2 Gemary: L 3 Gematzod: L 3 gemehegate [S: gemehagate]: J 2 Gemehehon: J 4 gemehihel: J 2 gemehol: J 2 gemelam [S: Geromelam]: J 2 Gemen: GV gemesnay: J 5 gemessyon [S: gemession]: J 2 Gemethor: J 4 Gemezin: L 3 gemiazay [S: gemiazai]: J 2 Gemini: J 1, 5; K; L 3, 4; P i iv 6-8; v 28; ii x 71, 86; xi 9-11; xii 8, 42, 55; iii ii 4; iii 15; iv ii 4 gemizacol: J 2 gemoht: J 2 gemol: J 2 GEMON: K Gemory: L 1 gemõthar: J 2 gemotheon: J 3 gemyha: J 2 gemyhacal: J 2 gemyochar [S: gemy~hothar]: J 2 genair [S: genayr]: J 2 Genamchor [S: genamohor (?)]: J 4 Genapherim: L 3 Genarytz: L 3 genathely: J 2 Genathores: J 2 genay: J 2 Genealogon: J 2 genenogal [S: gentvogal]: J 2 Geneon: GV generamoseht: J 2 genges: J 2 Geniel: J 5 Genii: K GENIO: L 1 geno: J 2 genocomel: J 2 genomos: J 2 genomythoo [S: genomythos]: J 2 Genon: L 4 Genonem: J 1, 5 genorabal: J 2 Genos: J 2, 4 genotheram: J 2 genozabal: J 2 genyda: J 1 genynatol: J 2 genython [S: genithon]: J 2 genzi: J 2 Geofriel: J 5 geogremay: J 2 Geolym: J 2 geon: J 5 Geos: one of the names of the demon called the "strangling mother of boys": BP 6b Gepheel: L 3 Gera Topar Gadiel: NS 168 geraguaht: J 2 geramathiel [S: geramathihel, geramacihel]: J 2 gerathar: J 2 gerehoinuhaziol [S: gerehona hazihal]: J 2 Gereinin: L 4 Geremiah (name of the Earth in Winter): H geremon: J 5 gerenia: J 5 gereon: J 5 Gerevil: Ab Gerfan (Gerfán): Angel (or demon) of 8th hour of Monday: MTS gergeon: J 2 gergion: J 2 gergohen: J 2 Geriel (aerial spirit): L2; L 3 geristel: J 2 geriston: J 2 Geriz: P iv ix 29 gerizo: J 2 gernb [S: gerub?]: J 2 gerohanathon [S: Ierohanathon]: J 2 geromagol: J 2 geromay: J 2 geromaziel [S: geromazihel]: J 2 geromol: J 2 geronehos: J 2 Geror: L 4 gerot: J 3 gerozay: J 2 Gerthiel: L 3 gesatham [S: gethasam]: J 2 Gesegas: Ab gesemon: J 2 Gesiel: L 3 gesõmay [S has a bar over the om]: J 2 gesrus: J 5 gessemon: J 2 gessenazi [S: gessevazi]: J 2 gessydomy [S: gessidomy]: J 2 geth: J 2 gethage: J 2 Gethidnhal: J 4 Gethiel: L 3 gethor: J 2 gethorem: J 2 Getiel: L 3 getymay [S: ietimay]: J 2 geuaguolos [S: genagnolos]: J 2 geumyturla: J 1 geuolyam [S: genuliam]: J 2 geuomoly [S: genomoloy]: J 2 geuoz [S: genoz]: J 2 geuozempha [S: genozem pha]: J 2 geuozepha [S: genozepha]: J 2 Geush Urvan: lit. 'the soul of the cow (or settlement)'. Personification of animal life: Z (aka Goshorun) Gevael: L 3 Gevar di Pelekh: NS 168 gey: J 1 geys: J 2 geysethon [S: gezsethon]: J 2 Gezael: L 3 gezagam: J 4 gezamahel: J 2 gezamanay [S: gezamanuai]: J 2 gezamay [S: gezamai]: J 2 gezamel: J 2 Gezamyhor: J 4 gezconos: J 2 gezegatha: J 2 gezelihos: J 3 Gezemachal [S: gezemathal]: J 4 gezeno: J 3 gezero: J 2 gezetiz: J 2 gezezihor [S: gesezihor]: J 2 Geziel: L 3 gezihel: J 4 Gezomel: J 4 gezomelyhon: J 4 gezomothon: J 4 Gezor: J 4 Gezozay: J 4 Ghedoriah: K GHEMINAIRA: K Gheuriel: K4 GHEVIALAIRA: K GHTR: BP 17 ghu [S2: glm; S: glm vel ghu]: J 3 Gida'ljal: E Giel: L 3 gielotheon [S: grel..]: J 2 giethy: J 2 gigithios: J 4 gigoro: J 2 gihelerathon [S has gilzelerethon corrected to gihelerethon]: J 2 GIHID: BP 17 Gilarion: Ab Gillamon: Ab GILTHAR: K Gimel: K gimon: J 1 Ginar: Ab Giram (Girám): Angel (or demon) of 9th hour of Monday: MTS Giriar: Ab Girmil: Ab Gisaor (Gisaór): Angel (or demon) of 24th hour of Tuesday: MTS giseleccor [S: giselector]: J 2 Gitzar (Gitzár): Angel (or demon) of 10th hour of Wednesday: MTS Glanos: TS Glasyabolas (demon): G Glasya-Labolas (demon): L 1 glereleon: J 2 Glesi: Ab Glitia: One of the demons in K3 with dominion over banquets gloria: J 2, 5 gloriose: J 5 Gluth: magic word in K3 Glysy: Ab GMHTR: BP 17. GMIHID: BP 17. Gnachiel: L 3 Gnadiel: L 3 Gnaheel: L 3 Gnakiel: L 3 Gnaliel: L 3 Gnamiel: L 3 gnanatores: J 2 Gnaphiel: L 3 Gnashiel: L 3 Gnasiel: L 3 Gnathiel: L 3 Gneliel: L 3 Gnethiel: L 3 Gnetiel: L 3 gnohemgnor: J 2 Gnome (class of spirit): G; K Gnomus: G Gnotas (Gnôtás): Angel (or demon) of 18th hour of Saturday: MTS gnoyoemel [S: gnoyemal]: J 2 gnynzy: J 1 Goap (demon, var. of Gaap): L 1 God: J 1, 3; L 1 Godens: G GODIEB: K Godiel (aerial spirit): L2 (2) GODU: K Gofgamel (vel Gasgamyel) [S: Gasgamel]: J 4, 5 Gofgamep, GofGamep: J 1, 5 GofGar: J 5 Gohathay: J 4 Golab or incendiaries: K GOLADES: K GOLDAPHAIRA: K Goleg: Ab Golen: Ab Golog: Ab golum: J 1 GOMEH: K GOMERT: Magic word: GH; GV Gomogin: Ab gomraoryn: J 1 gonay: J 2 Gonogin: Ab Gorgopios (Gorgopiós): Angel (or demon) of 10th hour of Saturday: MTS Gorilon: Ab gortaray: J 2 gorthz: J 5 gosamyn: J 2 Gosegas: Ab Goshorun: See Geush Urvan: Z Gossum: Magic word: GH Got: One of the magic words to deflect weapons: GH Goth: G Gotifan: Ab Goukoumon (Goukoumón): Angel (or demon) of 2nd hour of Wednesday: MTS Gouriel (Gouriêl): Angel (or demon) of 1st hour of Friday: MTS Gowad: See Vayu: Z gozimal: J 2 gozogam: J 2 GRABATTO: Magic word on amulet: GH gracomessihos [S: gcomessihos]: J 2 gracosihos [S: gucosihos]: J 2 graguomoyuhos [S: gragnomoysihos]: J 2 Gram [R: Grani]: J 1 gramaht [S: g_u_maht]: J 2 Gramon: Ab gramyhel [S: g_u_myhel]: J 2 granal: J 2 granatum femina: J 2 Granon: Ab Granozyn: L 3 Granyel: L 3 Graphiel: The intelligence of Mars (OP2.22) Grasemin: Ab GRASSIL: K Gremiel (aerial spirit): L2 grenatail: J 3 grephemyon: J 2 grisolis: J 5 Gromenis: Ab gromyazay [S: gromyhazay]: J 2 gronyeyll: J 1 Gtadafid: Angel (or demon) of 5th hour of Wednesday: MTS Guabarel (an angel of autumn): H guabryel: J 1 guabryza: J 1 Guael (angel of the fifth heaven): H Guagamon: Ab guahiros: J 4 gualaly: J 1 gualbarel: J 5 guamazihel: J 2 guanrynasnihe: J 1 guara: J 2 guardians: E guathamal [S: gnathamal]: J 2 guatyell: J 1 Gudiel (aerial spirit): L2 Guebdemis: P iv ix 60 Guernus: P iv ix 64 guesupales: J 1 guetazamanay [S: genetazamanay]: J 2 Gueydenuz iv ix 60 Gueylus: P iv ix 62 Gugonix: Ab gulahentihel: J 4 Guland: GV gulyon: J 1 gumyel: J 1 guomagnos [S: gnomãgnos]: J 2 Guomon: J 4 guryel: J 1 Gusion (demon): L 1 Gusoin [Sl.3825] (demon): G; L 1 GUTHAC: K GUTHOR: K Gutrix (angel, minister of Suth): H GUVARIN: K guygu: J 4 gybryll: J 1 gynbar: J 3 Gyram: J 1 h: J 1 HA (Heb. magic name): NS A17:26 Ha: H Haa: H Haagenti: L 1 haaiah: J 5 Haajah: L 3 haamiab [A: Chaamiah]: J 5 haayn: J 1 Habaiel (angel of first heaven): H Habalon: L 3 habatal [S: halatal]: J 2 Habdanum: Divine name: GH habena: J 2 Habet: Magic word: GH Habhi: Ab Habiel: L 3 habifumaht [S: habisumaht]: J 2 habobel: J 2 habuiah [A: Chabuiah]: J 5 habysanhat [S: habysanahat]: J 2 hacacoharona [S: hacatoharona]: J 2 hacaha [S: hataha]: J 4 hacama: J 2 Hacamuli: Ab hacaphagan: J 2 hacaros [S: hacacaros]: J 2 hacarraz [S: hacaraz]: J 2 hacaz [S: hataz]: J 2 hacazmazy [S: "hacazamazay"]: J 3 hacca: J 2 haccho [S: hoccho]: J 2 haccisamel [S: hamhaniel]: J 2 Hacel: Demons in K3 Hachael: L 3 hachagnon: J 3 Hachamel: Ab hachamol: J 2 hachay: J 2 hachemathan [S: hachamathan]: J 4 hacnlam: J 2 hacoronathos: J 2 Hacoronoz: P iii vii 17 hacoylyn: J 1 HacrisentHeon [sic] [S: hacrisientheon].: J 4 hacronaaz: J 2 hadalomob: J 2 Hadiel: L 3 hadozamyr: J 2 hadyon [S: Adyon. Sl.3885 has an "h" in the far left margin, and an "S" just to the left of "Adyon".]: J 3 Hadyz: P iii ix 4 haebal: J 2 Hael [S: halel]: J 2; L3; GV haemor: J 2 hafar: J 2 Hafkiel: NS 232 Hafriel: NS 232 hagamal [S: haganal]: J 2 haganal: J 2 hagasa: J 2 hagen [S: hage~]: J 2 hagenalis: J 2 hagenerõ [S: hagenoron]: J 2 hagenorem: J 2 hagenorozom: J 2 hagenoy: J 2 Hageyr: Ab hagiathar: J 4 hagibar [S: hagihar]: J 4 Hagiel: The intelligence of Venus (OP2.22) hagigel: J 2 Hagion: Ab HAGIOS: H; L 2, 3 Hagith (Olympic spirit of Venus): A hagmal: J 2 hagnaht: J 2 hagnathos: J 2 hagnolam [S: hognolam]: J 2 hagnyhosio: J 2 Hagoch: Ab Hagog: Ab HAGOS: L 1 hagramos: J 2 Hagrion: Ab haguliaz [S: hagnliaz?]: J 2 hagyhal [S: hagihal]: J 2 hagyhamal [S: lagyhamal]: J 2 hagynol: J 2 Hagziel: NS 232 hahahel: J 5 Hahaiah: J 5 hahasiah [A: Hachasiah]: J 5 Hahaydiz: P iii ix 13 hahel: J 2 HAHLII: K Hahuez: P iii vii 24 hahuiah [A: Chahuiah]: J 5 Hahyax: Ab hahyeylyn: J 1 Haiaiel: J 5 haihaca [S: haihatha]: J 4 haihala [S: hayhala]: J 2 haihatha [S: haihacha]: J 4 haihos: J 2 haila: J 2 hailos: J 2 Hain: Divine name: GH haiozoroy: J 3 HA-KABIR: K Hakamiah: J 5 hal: J 2 hala: J 2 halabee: J 2 halabeht: J 2 halabethen: J 2 halabre: J 2 halaco: J 2 halaguha [S: hasagitha]: J 2 halaiz: J 2 halathon: J 4 haley [S: halay]: J 2 halg [S: lialg]: J 1 Haligax: Ab halimot [S: halmiot]: J 2 halion: J 1 Halla: J 2, 4 hallehuma [S: hallehmua?]: J 2 hallemassay: J 2 hallenomay: J 2 halmay: J 2 halmon: GV halmoth [S: halmoht]: J 2 halmye: J 2 halna [S: halua]: J 2 halnal [S: hainal corrected to haiual]: J 2 halomora: J 3 halos: J 2 halpha: J 2 Halphas: L 1 Haluiel (angel of the fourth heaven): H halyasal [S: heliasal]: J 2 halylyn: J 1 halymyz [S: halunyz or halnuyz?]: J 2 halzamyhol: J 2 hama~samel [S: hamansamel hamazamoly]: J 2 hamabihat: J 2 hamacal: J 2 hamacon: J 2 Hamadiel: K4 hamae: J 2 hamagra [S: crosaihamagra]: J 2 hamagrata [S: hamag_a_ta]: J 2 hamagron: J 2 hamalamyn: J 2 hamaliel: Angel ruling over Virgo (OP2.14); J 5 hamamabyhon [S: hamamalyhon]: J 2 Hamamyl: J 4 Hamamyn: J 4 hamanal: J 2 hamanatar [S: hamanacar]: J 2 hamanzathon: J 4 Hamar benabis: P iv vii 23 hamaraziohs: J 2 hamaristigos: J 2 Hamarym: L 3 Hamarytzod: L 3 Hamas (aerial spirit): L2 Hamat: J 2; demon associated with leprosy (Sanhedrin, 101 a), BP xx hamatha: J 2, 3 hamathalis: J 2 hamathamal: J 2 hamay: J 2 Hamayz: L 3 hamegnar: J 2 hamel: J 2 Hameriel: L 3 Hamerix: P iv ix 63 hamezeaza: J 2 HAMICATA: K Hamicchiahel (uel Hamathahol) [S: Lamyntnahel vel lamycthiahel]: J 2; J3 Hamiel: J 5 hamiht: J 2 hamina: J 1 haminos [S: hamynos]: J 2 hamissirion: J 2 hamissiton: J 2 hammlstiahel: J 3 Hamnas [S: hãnas]: J 4 Hamnos: J 4 hamognal: J 2 hamol: J 2 hamon: J 2 Hamorphiel (aerial spirit): L2 hamos: J 2 hamphimethon [S: Amphymethon]: J 3 hamsahel: J 2 hamtauery: P i v 27 Hamurez: P iii x 9 hamy: J 3 hamye: J 2 hamyhel [S: hamihel]: J 2 hamyhon: J 3 hamylos [S: hanylos]: J 2 hamyly: J 2 hamynal: J 2 hamynos: J 2 hamynosia: J 2 hamynyr: J 2 hamyphyn: J 2 hamyr: J 2 hamyristos: J 2 hamyrrios [S: hamirrios]: J 2 hamysschon [S: hamisschon]: J 2 hamyssithon [S: hamyssython]: J 2 hamyssitoy [S: hami..]: J 2 hamython: J 2 hamyuos [S: "haminos"]: J 3 hanacor: J 2 hanacristos: J 3 Hanael: Angel ruling over Capricorn (OP2.14); J 5 hanagai: J 2 hanagnil [S: hanagiul]: J 2 Hanahel: J 5 hanaipos: J 3 Hanamel: NS 186 hanamyhos: J 2 hananehos: J 3 Hananel: E; NS 241 hananyhos: J 2 hanaramay: J 2 Hanasichonea [S: hanasichovea]: J 4 hanataiphar: J 2 hanathar: J 2 hanathesion [S: hanthesion]: J 2 hanathie [S: hiehanathihe]: J 2 hanathoios: J 2 hanathos: J 2 hanazay (vel Halacazay): J 3 hanazihatel [S: hanaziachachel]: J 2 hancor (=Ancor, qv): J 2 Handabuz: P iii vii 25 Handemotuz: P iii x 4 handos: J 2 hanethi (vel hamethy): J 4 Haniel: K; NS 161, 237; Angel ruling the angelic order of Principalities in OP2.12 Hanimidiz: P iii x 8 hanomos: J 2 hanosae [S: hanosal]: J 2 hanothos: J 2 hanrathaphael: J 5 hantaraceret: P iv ii 16 hanthomos [S: amhomos]: J 2 hanthonomos [S: hanchonomos]: J 2 Hanun (angel of first heaven): H hanyell: J 1 hanythel: J 2 haoalos [S: "hagalos"]: J 3 Haokub: Ab Hapaltiel: NS 168 hapasyri [S: hapasiry]: J 2 haphasy: J 2 haphiles: J 2 haphin [S: haphyn]: J 2 haphot: P iv ii 7 haptamygel: J 2 HA-QADESH: K HA-QADOSCH BERAKHA: K Ha-Qadosch: K hara: J 4 harab [S: horalo]: J 2 Harab-Serapel, or the Ravens of Death: K haracrihuz.: J 4 haragaia: J 2 Haragil: Ab harahel [A: Harachel]: J 5 harakel: J 5 haramalon: J 3 haramanay: J 2 haramcha: J 2 haramen [S: haram~]: J 2 haramua [S: haramna]: J 2 haranamar: J 2 Haraoth: Ab harapheiocom [S: harapheiocon]: J 4 harasynuhon: J 2 harathaciel [S: harathacihel]: J 2 harathamam [S: harathynam]: J 2 harathar: J 2 harayn: J 2 HARCHIEL: K harcon [S: hacton]: J 2 Hardiel: L 3 hareryn: J 1 harethena: J 2 hariagal: J 2 hariagil: J 2 Hariaz: L 3 Hariel: J 5 Haril: Ab hariobal [S: hariabal]: J 2 hariomagalathar: J 3 harion: J 2 harionathar [S: harionathor]: J 3 hariothos: J 2 harissim: J 2 haristeiz: J 2 HARISTUM: GV harmarlemaht: J 2 Harmary: L 3 Harmiel: L 3 Harmiz: P iii vii 21 harmum: P iv ii 10 harnany [S: harana hamany]: J 2 Harngo: J 4 Harnuz: P iii ix 7 Harog: Ab Harombrub: Ab Harosul: Ab Harpax: TS Harpinon: Ab Harshael: Angel invoked in protection from sorcerers: BP 42 Harshiel: angel: BP 3c Haruz: P iii vii 32 haryham [S: hariham]: J 2 haryhat [S: harihat]: J 2 hasa: J 2 hasacapria [S: hasacapha]: J 2 hasagiri: J 2 hasagnanamar: J 2 hasaguar [S: hasagnar]: J 2 hasamypa: J 2 hasaram [S: hazaram]: J 2 hasasylgason: J 1 hasaymam [S: hasayman]: J 2 Hasdiel: NS 213, 236, 237 Ha-Shamain: K hasihezamay: J 2 hasilihatel [S: hasilihacel]: J 2 Hasin Yah: NS 237 Hasmodai: Spirit of the Moon (OP2.22) hasomgeri: J 2 Hasperim: Ab hassahamynel: J 2 hassailamaht, hassailemaht: J 3 hassenethon [S: hassenothy~]: J 2 hassinilop [S: hassimilop]: J 2 hasuayeyl: J 1 hasyn: J 1 hatagamagon: J 3 hatamar [S: hacãman]: J 2 hatamas: J 2 hatamyhel [S: hatamy hel]: J 2 hatanathos [S: hacanathos]: J 2 hatanazar: J 2 hataz: J 2 hatazaihos: J 2 Hathaman [S: hathamam]: J 4 hathamanos: J 2 hathamathay: J 2 hathamaym [S: hathanaym]: J 2 hathamir [S: hathamyt]: J 2 hathamyr: J 2 hathanathay [S: hata..]: J 2 hathanathon [S: hathanaton]: J 2 hathanathos: J 2 Hathanathyos [S: hathanathios]: J 4 Hathanayos: J 4 hathezihatos [S: hathezihacos]: J 4 hathomas: J 2 hatiagra [S: hanhaga]: J 2 Hatiel: L 3 Hatim: H hatimairos [S: latimairos]: J 2 hator [S: hacor]: J 2 Hau: H; K4 Hauges: Ab haurane: P iv 27 haya: J 1 Hayamen: Ab Haydayuz: P iii ix 13 Hayes: G Haylon: L 3 haymal: J 2 haymasa: J 2 haynosiel: J 2 hayr [S: hair]: J 2 Hayranuz: P iii x 8 Hayras: GV Haytiz: P iii ix 16 Hayz: P iii ix 11 Hayzoym: L 3 hazaa: J 2 hazab: J 2 hazabamoht: J 2 hazabanas: J 2 hazabanos: J 2 hazabat: J 2 hazachon [S: nazachon]: J 2 Hazacol: J 4 hazagatha: J 2 hazagny [S: hazanuy?]: J 2 hazaheimn: J 2 Hazaiacol: J 4 hazaias: J 2 hazaihemaht: J 3 Hazailzemaht (uel Hasaylemath) [S: Hazailemaht]: J 2 hazaimegnos [S: hazai megnos]: J 2 hazalathon [S: hazabathon]: J 4 Hazamathar: J 4 hazamathon: J 2 hazamegos: J 2 hazamgeri: J 2 hazamguhem [S: hazamagnhem]: J 2 hazamyha: J 2 hazana: J 2 hazanathay: J 2 hazanather [S: hazanathar]: J 2 hazanebal: J 2 hazanechar [S: hazanethar]: J 2 Hazaniel: L 3 hazarach: J 2 Hazaram (vel hazacam) [S: Hazacam]: J 2; J3 hazaramagos: J 3 hazareme: J 2 hazarob: J 2 hazaron: J 2 hazat: J 2 hazata [S: hazaca]: J 2 hazataniel [S: hazacamel]: J 2 hazatha: J 2, 4 hazatham [S: hazathan]: J 2 Hazathar: J 2, 4 Hazathay: J 4 Hazeme: J 4 hazenethon: J 2 hazeoyon: J 2 haziactor [S: hariactar]: J 2 haziamahar [S: hazaamahat]: J 2 haziber [S: haziler]: J 2 Haziel [S: hazihel]: J 2, 5 hazihem [S: hazihe~]: J 2 hazilihatel [S: haziliacel]: J 2 hazimelos: J 3 hazocha: J 2 Hazomathon: J 4 HAZOR: K hazoroz: J 2 Hazothynathon [S: hazethynathon]: J 4 He: GV, H; K Head_of_Days: E headless demon: TS hearel: J 1 hebalthe: J 2 Hebdegabdis: P iv ix 60 hebel: J 2 hebiot [S: hebehoth]: J 2 hebrel: J 2 hebros [S: hebos]: J 2 hecamazihel [S: "hechamazihel"]: J 3 Heckiel: L 3 hecobay [S: hecohay]: J 2 hecohy: J 3 hecoy: J 2 Hedefiuz: P iii x 8 Hediel: L 3 Hedilez: P iii x 11 Hediz: P iii ix 7 Hedurez: P iii x 8 Hedus: P iv ix 64 Hedyuz: P iii ix 17 He'el: E heel: J 2 heelmelazar [S: helmelazar]: J 2 Hefemyhel [S: hesemyhel]: J 4 heg: GV Hegemothon: J 4 hegernar: J 2 hegeto [S: hegetti]: J 2 Hegnel: L 3 Hegneydiz: P iv ix 60 hegonele: J 2 hegrogebal: J 2 hehelilem: J 2 hehemornhos [S: hehem ruhos]: J 2 Heheydiz: P iii ix 3 hehomail: J 2 hehortahonas [S: heortahonos]: J 2 Heia: K4 Heihasai [S: heihazay]: J 4 Heihazar: J 4 Hekiel: L 3 Helahenay: J 4 helamon: J 2 helaph: J 2 Helatay: J 4 helda: J 2 Heldemiz: P iii x 9 HELECH: K helee: J 2 Helel: Ab helemasay: J 2 Helemetiz: P iii x 2 Hel'emmelek: E Hel: G; J 1, 2, 5; L 4 hela: J 2 helestymeym [S: heleshimeym]: J 2 heleys [S: heleis]: J 2 helgezamay: J 2 helgezorabal [S: hel gerozabal]: J 2 helgyon: J 2 Heli: G; L 4 helial [S: helyal]: J 2 heliam [S: heliã]: J 2 helichos [S: helycos]: J 2 Helihel: J 4 helihotas [S: helyhotas]: J 2 Helim: Divine name: GH helimoht: J 2 HELION: L 4 HELIOREN: H; L 1, 2 Heliot: GH heliothon: J 2 heliothos [S: helihothos, helyothos, heliotheos]: J 2 heliozo: J 2 helipos [S: helypos]: J 2 heliscemaht, helischemaht, helisemaht: J 2, 3 Helisoe: L 1 helissan: J 5 helitihay: J 2 Hellemay: J 4 Hellestymon [S: helesschymon]: J 4 Hellison: L 4 HELLUJON: L 4 hellyel [S: helliel]: J 2 helma: J 2, 3 helmam [S: helmay]: J 2 helmamy: J 2 Helmas: L 3 helmelazar: J 2 Helmis: Ab HELOI: L 4 helomany: J 2 HELOMI: L 4 Helon: GV; J 5 helos [S: helas]: J 2 helotey [S: heloty]: J 2 Heloy: GV; J 1, 2, 3, 5 helralathos [S: helralacos]: J 2 helsa: J 2 helseron: J 2 helsethor: J 2 helsezope: J 2 heltamay [S: helcamay]: J 2 heluhama [S: helnhama]: J 2 Hely: J 1, 3, 5 helyccheym [S: helytychcym]: J 2 helyemath [S: heliemath]: J 2 helyhem: J 2 helyhemon [S: "helihemon"]: J 3 helyhene: J 2 helyhor [S: hely_h_oth]: J 2 helymaht: J 2 helymal: J 2 helymam: J 2 helymar [S: helimat]: J 2 helymoht: J 2 helymothos: J 2 helymyhot: J 2 helyna: J 2 helyne: J 2 helynon: J 2 helyot [S: helyhot]: J 2 helyphamassay [S: helipha Massay]: J 2 Helysemath: J 2 Helyuz: P iii ix 15 helzoleam: J 2 hemal: J 2 hemay: J 2 hemdamyhos: J 2 hemeb: J 2 hemegnol: J 2 hemehegon: J 2 hemel: J 2 hemelamp: J 2 hemesna [S has hemesua corrected to hemesva]: J 2 hemiclopos [S: hemyclopos]: J 2 Hemiruliz: P iii x 12 Hemis: Ab hemol: J 2 hemones: J 2 hemthemos: J 2 hemuoleha [S: hemnoleha]: J 2 hemya: J 2 Hemyluz: P iii ix 15 hemyna: J 2 henahihel: J 2 henaly [S has henaly corrected to hevaly]: J 2 henbezepha: J 2 hendeb: P iv ii 6 Hendeliz: P iii x 9 hendon: J 2 henecyman: J 2 henehenbem [S: hen henbem]: J 2 henemos: J 2 henethemos [S: henethonos]: J 2 Heniz: P iii ix 16 henloramyht [S: helomyht henboramyht]: J 2 henlothant: J 2 henomos [S: henozios]: J 2 henoranaht: J 3 hensazatha: J 2 henthon: J 2 hentynethel: J 4 henzan: J 2 Heon: GV hepatir: J 2 Hephesimireth: TS Hephiel: L 3 Hepogon: Ab Hepoth: One of the demons in K3 Her: G HERACHIO: K heracruhit: J 4 heractodam: J 2 Heramael: GV heramathon: J 2 Herdehus: P iv ix 60 heremogos: J 2 heremynar: J 2 HERENOBULCULE: K Heresiel (aerial spirit): L2 herezemyhel: J 2 Herg: Ab Hergotis: Ab herihegil: J 2 herina [S: henina]: J 2 heriona (vel haryona): J 4 herlo: J 2 hermelazar [S: herinelazar]: J 2 Hermeniz: P iii x 9 Hermiala: Ab Hermiel: L 3 Hermon (aerial spirit): L2 Herne (aerial spirit): L2 heroniodios [S: heremodios]: J 2 Herphatz: L 3 Herus: P iv ix 58 herymyhothon: J 2 hesaca: J 2 hesacro: J 2 hesacrohen [S: hesacohen]: J 2 hesamem [S: hesame~]: J 2 hesaphopanos: J 2 hesapope [S: hesapopa]: J 2 hesehengnon: J 2 hesely: J 2 hesemelaht [S: hesomelaht]: J 2 Heshael: L 3 hesihel: J 2 HESION: K hesiothil: J 2 hespnhos: J 2 hessicomalon [S: hessicomal on]: J 2 hessymatel [S: helsimathal]: J 2 hestimpandos [S: hestnnpandos]: J 2 hesuogem [S: hesuoge~]: J 2 HETABOR: K Hetaytoz: P iii x 8 hetha: J 2 hethaeneho: J 2 hethelilem: J 2 hethemel: J 2 hetidyham [S: hetidihum]: J 2 Hetiel: L 3 hetihel [S: vel hehhel vel helier]: J 4 hety: J 2 heuagnolothegos [S: hagenolo thegos]: J 2 Hevael: L 3 Hey: H Heya: H Heyaydez: P iii vii 25 Heydaheydez: P iii ix 13 Heydeyuz: P iii ix 3 Heydinez: P iii x 12 Heydurehiz: P iii x 9 Heyediz: P iii x 9 Heyemiz: P iii x 10 heyerim: P iv ii 12 Heylil: P iii vii 17 heyll: J 1 Heyluz: P iii ix 5 heymemy [heymeiny?]: J 2 Heyudez: P iii x 9 Hezael: L 3 hezaladuha: J 2 hezdmyel [S: hezemyhel]: J 2 hezegon: J 2 hezehengon: J 2 hezelam [S: hezeladam]: J 2 hezelym: J 2 Hezemegnor [S: heze..]: J 4 hezemtinethel [S: hezemtynethel]: J 4 hezetogamyal [S: hezetogamyhal]: J 2 hezidiham [S: hezidih_u_m]: J 2 heziephiat: J 2 hezole: J 2 hiacon: J 2 hialamun [S: "hialamum"]: J 3 hiatregilos: J 2 Hicpacth: GV hie: J 2 hiebros: J 2 Hielma (uel hyhelyma) [S: Helma]: J 2 hiemaraym [S: hiemarayn]: J 4 hiesacco [S: hiefacto]: J 2 Hifarion: Ab hihel: J 2, 3 hihelma: J 3 Hilay: Divine name: GH hillebata: J 2 Hilujaseph: E Himacth: One of the chief demons under Belzebut in Clavicules du Roi Salomon, Livre Troisieme, par Armadel HIMESERE: K Hiniel: angel: BP 3c Hipeton: K Hipogon: Ab Hipolepos: Ab Hipolos: Ab hiramay: J 3 hirbaionay: J 3 Hirih: Ab hisihel: J 2 hisistos: J 2 hiskyros: J 5 Hismael: The spirit of Jupiter (OP2.22) hisomomelyhon [S: hisonomelihon]: J 2 Hissam (aerial spirit): L2 hisychon [S: hysithon]: J 2 HITA: K hizemazihe: J 2 hizgeocir [S: hizguor]: J 2 HOA: K Hobraiym: L 3 hocho [S: hotho]: J 2 hocleiste (uel Athanathos): J 3 hocroel, hocroell (angel): J 1 hoctomegos [S: hoccomegos]: J 2 HOD: Divine name associated with Saturn and the Moon (OP2.22); K; L 4. hoesemolas [S: hesemolas]: J 2 hofely (vel zozely) [S: Hosely]: J 4 Hofob: J 1, 5 hohalym: J 2 hoheihos: J 2 Hoi: GV Holastri: Ab Holba: Ab Holbeke: J 1 holithos: J 2 Holom Jesodoth: Hebrew for the Sphere of the Elements. See OP2.13. Holop: Ab holopherno: J 2 Holy Ghost, the: J 1, 2, 5 Homadiel: K homal: J 2 Homausion: Divine name: GH homen: J 2 hometibymal [S: hometibimal]: J 2 Hominis: One of the 72 holy names of God: GH HOMNORCUM: GV Homonoreum: GV HOMORION: K homos: J 2 homuogenthon [S: honmou~ genthon]: J 2 homy: J 2 homyhal: J 2 Hon (vel Lynozathemos): J2; J 4 Hondehoyuz: P iii ix 3 hone: GV honethe: J 2 honzimorib (vel horysmorb) [S: "Homzmorp" corrected from "Honzmab"]: J 4 honzmorib: J 5 Honzmorp: J 1, 5 hoparathos: J 2 Hoqeqiel: NS 178 horaciotos: J 2 HORAH: K horalathos [S: horalatos horetha horalothos]: J 2 Horamar: Ab horamylichos [S: horamylithos]: J 2 Horanar: Ab horay: J 2 horecha [S: horetha]: J 2 horel: J 2 Hores: J 5 Horha: J 1 ; J5 horiel: GV horihos: J 2 Horiston (vel Horystyon) [S: Horistion]: J 4 Horlon (vel Cadion): J 1, 3, 5 Horminos: Ab horpovaboceo [S: hornobahoceo]: J 2 horryon: J 1 Horta: G Hosb: J 1, 5 hosbeke: J 5 Hosbor [S: Hostor]: J 4 hosbr: J 5 Hosel [S2: vosel]: J 4 Hosen: Ab Hosga: J 1, 5 hosiel [S: hosyel]: J 2 hospitium: J 2 Hospsk: J 5 hosschyhon [S: hosschihon]: J 2 hostosion: J 2 hotanas [S: hetonas]: J 2 Hotarid: P iv vii 23 hotarins [S: hetarius]: J 2 Hotarit: P iii vii 32 hotheihos [S: hoteihos]: J 2 hothemegalon [S: hothomegalon]: J 2 hothos [S: hothes]: J 2 hoton: J 2 Hoviel: L 3 hozoperbiar: J 2 HQDVSh BRVK HVA: K HSA (Heb. magic name): NS A17:28 Hshahshiel: angel: BP 3c HShM (Heb. magic name): NS A17:28 HTTIH (Hebrew, name of Metatron in Enoch III, ch. 48D): NS 49 HTVOO (Heb., the "angel who was sent before Israel"): NS A16:22 huanathois [S: hitanathois]: J 2 Huaruyz: P iii ix 11 Huazfat: P iii vii 19 hubisenaar: J 3 HUDAC: K Hueheyulyez: P iii x 9 Huenadul: P iii ix 11 Huenehenilez: P iii x 9 Hueryreliz: P iii x 14 Huetudiz: P iii x 10 Hueydez: P iii ix 15 Hueyfeduez: P iii x 14 Hueyquitaroz: P iii x 11 Hueytayroz: P iii x 9 Hueyz: P iii ix 7 Hugras: G Huictiigaras: GV Hujael: L 3 Humastrau (angel of first heaven): H Humaziel: L 3 Humet: One of the demons in K3 Humots: GV Huphaltiel (angel of the third heaven): H Huratapal, hurathaphel (an angel of Sunday): J 5 huriel: J 2; NS 161 Hurlupapin: GH Hursiel (aerial spirit): L2 husale: J 2 husurnhnut [S: husurnhu~t]: J 2 hutanathas [S: hycanathas]: J 2 HUZNOTH: K HVL: K HVA IZVTh IH IH IH (Heb. names written on the front plate of Aaron): NS 52 Hy: H hy~bos [S: hymbos]: J 2 Hydriel: L 2 hyeyll: J 1 hyhanenyr [S: hilovenyr]: J 4 Hyla: Ab hymacton: J 2 hymaliassenon: J 2 hymeylyn: J 1 hymon: J 2 hymycros [S: hymicros]: J 2 Hyn: H hynaliha: J 2 Hyniel (angel of the fifth heaven): H Hyrys: Ab Hytyz: P iii ix 6 hyzy: J 1 iabaioge: J 2 iabamiah [A: Iibamiah]: J 5 Iabamiah: J 5 iaboha: J 3 Iacô: TS Iachadiel: K iachar [S: Iathar]: J 2 Iacuhosia [S: ramhosia]: J 2 Iae: TS IAH: Divine name associated with Saturn (OP2.22); K. Iah Iah Iah: K Iaha: K Iahhel: J 5 IAHT: K Ialon: J 2 Iamai: Ab Iamam [S: iamã]: J 2 iamaramos: J 2 Iambres: TS Iameth: TS Iammeze [S: iam~eze]: J 2 Iamozia: J 2 Iamye: J 2 Iamyhara (uel Hamyhamyharam) [S: Amyhara]: J 3 Ianemyer (vel Zanamyher): J1; J3; J5 Iannes: TS ianua: J 2 IAPHAR: K Iaphat: K iarachon: J 2 Iaran ('Iarán): Angel (or demon) of 21st hour of Tuesday: MTS iaratham: J 2 Iaresin: Ab iasamaht: J 2 iasol: J 2 Iassuarim: L 3 IAT: K Iathama [S: iochama]: J 4 Iathôth: TS Iax: TS Iazabal: J 2 Iazamathan: J 4 Iazeriel: J 5 Ibajah: L 3 ibasil: GV Ibulon: Ab Ichdison: Ab Ichthion: TS Icosiel: L 2 Idael: J 1 IDEODANIACH: K IDEODOC: K Iealô: TS iebasaly: J 3 Ibel: Magic words on sword, and in other operations: GH ieblaray: J 2 iebozihel: J 3 iecely [S: ieceley]: J 4 iechampanidos [S: iethampanydos ietham panydos]: J 2 Iechar [S: "iethar"]: J 2, 3 iechoiaphor [S: iethosaphor]: J 2 iechomancha [S: iecomantha]: J 4 Iechonay [S: iethonay]: J 4 iechonomos [S: iethonomos]: J 2 Iechor [S: iethor]: J 2 iechori [S: iethori]: J 2 iechro [S: iethro]: J 2 iecnaphaton [S: ietna..]: J 2 Iecoharnampde [S: iecohornampda]: J 4 Iecologos [S: yetologos]: J 2 iecomagol: J 3 Ieconail [S: ietonail]: J 2 ieconomarum [S: "ieconomaril]: J 3 iecor: J 2 iecoragnos: J 2 iecormay: J 2 Iecornamas [S: iecornanas]: J 4 iecornazay: J 3 Iecornenay: J 4 Iecoruame [S: iecorname]: J 2 iecremai: J 2 Iecrohaly [S: iecrahaly]: J 4 Iecromagnos: J 2 Iecromal: J 4 iecromaym [S: ietromaym]: J 2 iecronamayhala: J 2 iecrosahal: J 2 iecrosamay [S: Ietosamay]: J 2 iegal: J 2 Iegemagnolon: J 2 Iegomaday: J 4 Iegonomay: J 4 Iegromos: J 2 ieguoram [S: "iegnorã"]: J 3 iehalragen [S: zehalrage~]: J 2 iehenas: J 2 iehenua [S: iehemia]: J 2 iehetmagay [S: iehennagay]: J 2 iehir: J 2 iehorna: J 2 Iehuiah [A: Iechuiah]: J 5 Ieiael: J 5 Ieiah: Name on pentacle: GH Ieialel: J 5 Ieiazel [A:Ihiazel]: J 5 ieizobol: J 2 Ielahiah: J 5 Ielama: J 2 Ielamacrom: J 2 Ielamagar: J 2 ielesamen: J 2 Iôelet: TS Ieliel: J 5 ielomiuctos [S: Ielomynctos]: J 2 iemalis: J 2 iemamoht [S: gemamoht]: J 2 iemay: J 2 iemazai: J 2 iemeamor : J 2 iemenay: J 2 Iemozihel [S: iemazihel]: J 2 Iemuri: Ab iemymehel: J 2 Iemyrohal: J 2 ienazar: J 2 ienemeros: J 2 ienenegal: J 2 ienomos [S: genomos]: J 2 Ieô: TS IERAHLEM: K ieranyhel: J 2 ieraphay: J 4 ierasiai [S: ierafiai]: J 2 ierathayazai [S: ietachamazai]: J 2 Ierathel: J 5 Ieremabal: J 2 Ieremon (vel ysemon) [S: Seremon]: J1; J4; J5 Ieremyhel: J 2 Ierezonay [S: ietoronay]: J 4 iergohen: J 2 ieristo: J 2 Ierobalym: J 2 ierolen [S: serolen]: J 2 Ierolognos: J 2 ieromegnos: J 2 Ieropaêl: TS ierothyhon: J 2 ierozabal: J 2 ierthon: J 2 iesagal [S: iosagat]: J 2 iesamahel [S: iesamshel]: J 2 iesamana [S adds iesamanay]: J 2 iesan [S: hazalzetã]: J 2 iesar: J 2 Iesel [R: lesel]: J 4 iesenenay [S: iesenemay]: J 2 iesmar: J 2 iesomabel: J 2 Iesomathon: J 4 iesse: J 2 Iessemon: Name on pentacle: GH iessonay: J 2 ietemothon [S: iezemothon]: J 3 iethemathon: J 4 iethemuahos [S: iethenmahos]: J 2 iethohal: J 3 iethomagihal: J 2 iethonay [S: iethonas]: J 2 ietrafagon [S: iecrafagon]: J 2 Ietrinaiccho [S: ietrmantho]: J 2 Iezabal: J 2 Iezahel: J 2 Iezalel [A: Ieiazel]: J 5 Iezamathel [S: iezamamel]: J 2 iezamycrathon [S: iezanycathon]: J 2 Iezecromay: J 4 Iezeduhos: J 2 iezehator: J 4 iezel: J 4 iezelem: J 2 iezema: J 2 iezemalo: J 2 Iezemeloht: J 4 iezemo: J 2 Iezemon [S: lezemon]: J 2 iezemonos: J 4 iezemy: J 4 iezeragal [S: rezeregal]: J 2 iezerom [S: iezekom]: J 2 iezetihel: J 4 iezey: J 2 Iezibathel: J 2 Iezochor: J 4 iezolen: J 2 Iezolnohit: J 2 iezomay [S: zezomay]: J 2 iezorahel: J 2 Iezoramp [S: iezoray]: J 4 iezoro: J 2 Igarag: Ab Igarak: Ab Igarim: Ab Igigi: Ab Igilon: Ab Igilon: Ab Igis: Ab Igurim: Ab IH, Yah (Heb name of God): K; NS A17:11-16 Ihelur: J 1, 5 IHH: K IHShVH, Yeheshuah (the mystic Hebrew Name for Joshua or Jesus): K IHV: K IHVH (Heb.Jehovah, name of God): A, Ab; NS A16:2, passim IHVH AChD: K IHVH ALHINV: K IHVH, Tetragrammaton: K IIAI, Yiai: K Ijasusa'el: E Ikon: Ab Ikonok: Ab Ilagas: Ab Ilarak: Ab Ilarax: Ab Ilekel: Ab Ilemlis: Ab Ileson: Ab Ilfiey: J 5 Ilioram: G Illirikim: Ab Illusabio: Magical word on twelfth ring in Douze Anneaux Ilma: Name on circle: GH ilnostreon: GV Iloson: Ab Ima (angel): H IMACHEDEL: K Imagnon: Divine name: GH Imago: One of the 72 holy names of God: GH Imamiah: J 5 IMANEL: K IMATO: K Imink: Ab Immortalis: One of the 72 holy names of God: GH imperatrix: J 2 Imperiequertis: Magic word: GH Impermutabilis: J 5 in substantia: J 5 Ina (angel): H Inachiel (aerial spirit): L2 incõmensurabilis: J 5 incorruptibilis: J 5 ineffabilis: J 5 INESSENFATALL: L 1 inestimabilis: J 5 Ingodum: Divine name: GH inmense: J 5 INNON: K Inokos: Ab inuisibilis: J 5 Iobohe: J 2 Iochomeros [S: iethomeros]: J 2 IOD, HE, VAU, HE: K IOD: K Iod Jehovah: Name of God associated with Hochmah in OP2.13 Iogion: Ab Iohabos: J 2 iohel: J 2 Ioht: J 1, 4, 5 Iole: J 2, 4 iolehelney [S: iolehemey]: J 2 iomorihel: J 2 Iomoyhot: J 2 IONA: K IONAH: K IONIEL, one of the two Princes of the Universe: K iosacchin [S: iosaithyn]: J 2 iosany: J 2 iosathin [S: iosathyn]: J 2 iose: J 2 Iosel: J 4 ioselimen: J 2 iosey: J 2 iosoihel: J 2 iotha: J 2 iothe: J 2 iothesezatha: J 2 iothileta: J 2 iotho: J 2 Iothosym: J 4 iothun [S: iothim]: J 2 Iotifar: Ab Ioviel: A Iozihon: J 2 Ipakol: Ab Iparkas: Ab Ipokys: Ab Ipos: L 1 Ipreto: Divine name: GH Iracundus: Divine name: GH Irasomin: Ab irasym [S: Irasim]: J 2 Irataton Divine name: GH Irel (angel of the fifth heaven): H Irion: G IRLY: Spirit invoked in construction of hand of glory: GH; GV Irmanotzod: L 3 Irmasial: One of five demons under Satanachi in K3 Irmenos: Ab Irminon: Ab Iromas: Ab Iromenis: Ab IRPA (Heb. name of God): NS A17:8 Irroron: Ab Isagas: Ab Ischigas: Ab Ischires: One of the 72 holy names of God: GH Ischiron: Ab Ischiros, Ischyros: G; GH; H ISCYROS: L 1 Isekel: Ab Ishim: K Isiael (angel of the fifth heaven): H Isiel: K4 Isis: A Irix: Ab Isiamon: Ab Isigi: Ab iskyros [S: "yskyros"]: J 3 Ismael: Name on circle: GH Ismoli (angel, minister of Samax): H Istos ('Istós): Angel (or demon) of 13th hour of Sunday: MTS Itael: L 3 ITEMON: L 1 Ithoth: TS Ithuriel: K Itmon: NS 162, 171 Itrasbiel (aerial spirit): L2 Itules (aerial spirit): L2 Iuar: Ab iubiter (Jupiter): J 1 Iudal: TS Iudarizê: TS Iuestre (vel Celieste) [S: Yrestre]: J 4 Iuestre: J 1, 5 Iupiter (cf. Jupiter): P i iii 2; iv 33; v 1, 8, 13, 22, 27, 34; ii iii 6, 14, 15; vi 6, 7; x 3, 9, 15-18, 43-47, 58, 82; xii 4, 13, 15, 24, 35, 40, 42-46, 48, 50, 51, 55, 57; iii i 4; iii 2, 5, 11, 33; vii 2, 3,10, 18-22; ix 2, 12; xi 71; iv ii 20, 24; iv 5, 23, 40, 42, 44, 55, 57-59; v 11; vi 3; vii 1, 23; ix 59 Iupyter: J 5 iuste: J 5 IZACHEL: K Izamiel: L 3 Izashiel: L 3 Izozon: Ab izthanacihe [S: izthamhihe]: J 2 Ja: H Jaajah: L 3 Jaajeh: L 3 Jac: Divine name: GH Jachiel: Ab; L 3 Jachoroz: L 3 JACOB: K; Divine name: GH Jacum: Magic word: GH Jadiel: L 3 Jael: L 3 Jafanym: L 3 Jagiel: L 3 Jah: GH; H; L 1, 2, 4 Jamedroz: L 3 Jameriel: L 3 Jampeluch: Magical word on tenth ring in Douze Anneaux Jamua: G Janael (angel of first heaven): H Janastardy: Divine name: GH Janediel: L 3 Janic: H Janiel: H; L2 (aerial spirit); L3 Janna: G Janofiel: L 3 Janor (second hour of day): H Janothyel: L 3 Janua (Ianua): One of the 72 holy names of God: GH Japhael: L 3 Japhet: K Japuriel: L 3 Jariahel (angel of the second heaven): H Jashiel: L 3 Jasphiel: L 3 Jastrion: L 3 Jasziel (aerial spirit): L2 Jatael: L 3 Jatroziel: L 3 Javael: L 3 Javiel: L 3 Jaym: H Jayon (10th hour of day): H Jazel (angel of the fifth heaven): H Je: GV; H Jebiel: L 3 Jechiel: L 3 Jefischa: L 3 Jehoshua: K Jehova, Jehovah: GH; GV; L 1, 2, 3; OP2.12 Jehovah Elohim: Name of God associated with Binah in OP2.13 Jehovah Sabaoth: Name of God associated with Hod in OP2.13 Jehovam (=Jehova, name of God): G Jeia: H Jen: H Jenaziel: L 3 Jeniel: L 3 Jenotriel: L 3 Jeqon: E Jeresous (angel of the second heaven): H Jermiel: L 3 Jesu: J 3; One of the 72 holy names of God: GH Jesubilin: GV Jesus-Christus: One of the 72 holy names of God: GH Jet: GH Jethim: J 2 Jetrel: E Jezel: L 3 Jezisiel: L 3 Jmonyel: L 3 JOD HE VAU HE (=YHVH, Jehovah, qv): GV Jod: GV; K4; L4 Johphiel: Intelligence of Jupiter (OP2.22) Jomel: ms. variant of IONIEL: K Jomjael: E Jonadriel: L 3 Jophiel: OP2.13 Josata: GV Joshua: K Josta: GV Joth He vau Deleth: J 1 JOTh: G; H; L 1 Jovial spirits: K Joviel: A Jumyel: J 1 Junyel: J 1 Jupiter: A, L 1, 3; T Kabada: Ab Kabersa: Ab Kabriel: L 3 Kabshiel: NS 150, 173, 234, 236 Kachiel: L 3 Kadie (angel of the third heaven): H; K4 Kadolon: Ab KADOS: GV Kafles: Ab Kafshiel: NS 237 KAHITA: K KAILOETH: Magic word: GH; GV Kaitar: Ab Kaite (Kaîté): Angel (or demon) of 17th hour of Thursday: MTS Kalgosa: Ab Kalotes: Ab Kameron: G Kamiel: NS 232 Kamusel: Ab Kamusil: Ab Kaniston (Kanistôn): Angel (or demon) of 2nd hour of Tuesday: MTS Kanops (Kanóps): Angel (or demon) of 22nd hour of Monday: MTS Kanorsiel: L 3 Kaph: K KAPHU: K Kapnithen (Kapnithén): Angel (or demon) of 21st hour of Friday: MTS Karatan (Karatán): Angel (or demon) of 8th hour of Wednesday: MTS Karel: NS 66 Karelesa: Ab Karer: J 5 Karex: J 1, 5 kariel [S: karihel]: J 2 KARKAHITA: K Karron: L 3 Kasbeel: E Kasdeja: E Kasieref (Kasieréf): Angel (or demon) of 15th hour of Monday: MTS Katanikotaêl: TS Kataron: Ab Kathos: L 3 Katini: Ab Katolin: Ab Katriel: NS 173 Katsin: Ab Ke'el: E Kedemel: The spirit of Venus (OP2.22) Kefuya'el (Heb. KPVIAL, angel): NS A18:5 keineryon: J 1 Kele: Ab Kelef: Ab Kelen: Ab Kemal: Ab Keninya: NS 162 Keriam (Kêriám): Angel (or demon) of 4th hour of Saturday: MTS Keriel (aerial spirit): L2 Kerub (angel): K Kerub, (one of the four rulers of the Elements): K Kerubiel: NS 237 Kerubim: K kery: J 1 kesphiomoma: J 5 KETHER: K KETHERIEL!: K keyalyn: J 1 Keyhven: P iii vii 17 Khaniael: K Kheel: L 3 Khil: GV Khirot (Khirôt): Angel (or demon) of 18th hour of Wednesday: MTS Kigios: Ab Kiligil: Ab Kilik: Ab Kilikimil: Ab Kingael: L 3 Kipokis: Ab Kirabar: G Kirie (Kirié): Angel (or demon) of 6th hour of Saturday: MTS kiriel [A: Kyriel]: J 5 kirihel: J 2 Kirik: Ab KIS: magic word that appears on pentacles in K4 and other sources Klarimum: Divine name: GH Klepoth: GV; K3 (alternate spelling: Kepoth) Klic (or Kleim): One of the demons in K3 with dominion over earthquakes Klippoth: GV Klorecha: Ab Klothod: TS Klothon: TS Kludun: TS Kmiel: L 3 Kobada: Ab Kobhan: Ab Kogiel: Ab Kokabel: E Kokaviel: K Kokolon: Ab Kokphnêdismos: TS Kolam: Ab Kolan: Ab kolfayelyn: J 1 Kolofe: Ab Kopinos (Kopinós): Angel (or demon) of 16th hour of Thursday: MTS Kore: Ab Koronez: P iii vii 17 Kosem: Ab Kphiel: L 3 KPVIAL (Kefuya'el Heb., angel): NS A18:5 Kradalos (Kradálos): Angel (or demon) of 6th hour of Friday: MTS Kralym: L 3 Kranos: L 3 Kranoti: L 3 Kriel: L 3 Kronos: TS Kshiel: L 3 Kumeatêl: TS Kumentaêl: TS Kuno[s]paston: TS kurgos: TS Kursoel (Kursoél): Angel of Friday/Venus: MTS Kurtaêl: TS Kusiepotos (Kusiepotós): Angel (or demon) of 16th hour of Monday: MTS Kutos (Kutós): Angel (or demon) of 12th hour of Saturday: MTS KUZU: K KVKB, Kokav, Mercury: K kyrion: J 2 kyris: J 2 Kyryos: J 1, 5 l: J 1 la: J 1 Laaval: Demon: GH labana: J 1 labdaio: J 2 labelas: J 1 Laber: Magic word: GH labimegas [S: labnnegas]: J 2 Labisi: Ab Laboneton: Ab Laboux: Ab labyel: J 1 labynegual [S: labynegnal]: J 2 lacham [S: latham]: J 2 Lachatyl: Ab Lachiel: L 3 lacramagnal [S: lacamagal]: J 2 lacyel or lantyel: J 1 ladaiedon: J 2 Ladiel (aerial spirit): L2 Ladrotzod: L 3 laell: J 1 laeradonyn: J 1 lafayel: J 1 lafyel: J 1 Lagasaf: Ab Lagasuf: Ab lagay: J 2 Laginx: Ab Lagiros: Ab Lahaqiel: NS 178, 211, 236 Lama (angel of the fifth heaven): H Lamael (aerial spirit): L2 lamagil: J 2 lamah [A: Lauiah]: J 5 lamahyhel: J 2 Lamajah: L 3 lamal: J 2 Lamalon: Ab lamam: J 2 lamamathios [S: lamathios]: J 2 lamanazamir [S: lamanazamyr]: J 2 Lamandy [S: lamandi]: J 4 lamar: J 2 Lamargos: Ab Lamarhon: L 3 Lamarion: Ab Lamas (aerial spirit): L2 Lambros (Lâmbros): one of the names of the demon called the "strangling mother of boys": BP 6b Lamdomathon: J 4 Lamechalal: TS LAMECK: GV Lamed: K Lamediel: L 3 LAMEDIN: K Lameht (vel Lameth) [S: Lameth]: J2; J3 lameley: J 2 lamely: J 2 lamen: J 2, 3 Lameniel (aerial spirit): L2 Lameros: L 3 Lamerotzod: L 3 Lamersy: L 3 Lameson: L 3 Lameth [S: Lameht]: J 2, 3 lamezai: J 2 Lamiara: J 5 LAMIDECK: GV Lamiel: L 3 lammaramos: J 2 Lamo: K4 lamochyamon [S: lamochiamon]: J 2 Lamolon: Ab lamtara: J 1 lamua [S: lamna?]: J 2 Lamuanaht [S: lamnavaht]: J 4 lamuay [S: lamnay]: J 2 lamyara: J 5 lamyhar: J 2 lamyhel: J 2 lãmyhel: J 2 lanamyhel [S: iãnamyhel]: J 2 lanamyr [S has a bar over the an.]: J 2 lanar: J 2 lanaymos: J 2 Landa: Magic word: GH landamelyhon: J 2 landamos: J 2 landelyn: J 1 landethe pharon [S: bandethepharon]: J 2 landothes: J 2 lanerecabal [S: laverecabal]: J 2 lang: J 1 Langael: L 3 Lanifiel: L 3 lanos: J 2 Lanoziel: L 3 lanpda [S has lanpda corrected to laupda]: J 2 lanpdan: J 2 lanpta: J 2 lanthamos: J 2 Lantrhots: L 3 lapdaas [S: lapdas]: J 2 lapdaihadon: J 2 lapdamozyhon [S: lapda mozihon]: J 2 lapdamylon: J 2 Lapheriel: L 3 Laphor (aerial spirit): L2 Laquel (angel of the second heaven): H Larael (aerial spirit): L2 Laralos: Ab Larfos (aerial spirit): L2 Larfuty: L 3 largitor: J 5 Lariel (aerial spirit): L2; L3 larmanail: J 2 Larmich: L 3 Larmol (aerial spirit): L2 Larphiel (aerial spirit): L2 laryagathyn: J 1 Las (aerial spirit): L2 Lashiel: L 3 Lastor (Lastór): Angel (or demon) of 18th hour of Thursday: MTS latebayfanysyn: J 1 latham: J 2 Latiel: L 3 Latisten: H latrityn: P i v 27 latumine: P i v 27 Lauday: GV laymateram [S: laymatham]: J 2 laymos: J 2 layna: J 2 layralosyn: J 1 Lazaba (aerial spirit): L2 lazahemor: J 2 LAZAI: K Lazamar [S: lazamair]: J 4 LBNH, Levanah, the Moon: K lc: J 1 lebathon [S: lebachon]: J 2 Lebes: L 4 lebrachiel: J 1 Lecabel: J 5 leccos [S: lectos]: J 2 lechanagihel [S: lethanagihel]: J 2 Lechisihel: J 4 lechom [S: lethom]: J 2 lecton: J 2 Ledieha: Divine name: GH Ledrion: GV legelime, legelyme: J 2 legenale: J 2 legmes: J 2 Legomezon: J 4 Legomothay: J 4 Legornezon: J 4 legos: J 2 legyn: J 2 lehahiah [A: Lehachiah]: J 5 lehemuyos: J 2 Lehuz: P iii vii 27 Leiste (vel Trayeste) [S: Leyste]: J1; J4; J5 lelahel: J 5 lelalyon: J 1 lemahat: J 2 lemaht (uel Lenthath) [S: semaht]: J 2 lemaiho: J 2 Lemalon: Ab lemar: J 2 Lemaron: L 3 lematalmay: J 2 lemay: J 2 lemdihon: J 2 Lemdomethon: J 4 lemdra: J 5 lemechiel [S: lemethiel]: J 2 lemegos: J 2 lemehyel [S: lemyhel]: J 2 Lemel: Ab lemeliham [S: lemelih_u_m]: J 2 lemenron: J 3 lemesey: J 2 Lemodac (aerial spirit): L2 lemogethon: J 4 lemohot [S: lemehot]: J 2 Lemozar: L 3 lemozay [S: lemazai]: J 2 Lemur: L 3 lemyar: J 2 lenat [S: lenat corrected to levat]: J 2 lenayon: J 1 lenezothos [S: lenozothos]: J 3 Lengael: L 3 Leniel: Ab Leo: J 1, 5; K; L 3; P i iv 11-13; v 16, 18, 24, 25, 32; ii ix 2; x 52, 54, 84; xi 15-17; xii 14, 39, 43-45; iii ii 6; iii 17; vii 40; ix 14; iv ii 6; vi 13; One of the 72 holy names of God: GH leonbon: J 2 leosamaht: J 2 leosamaty: J 2 leosemaht: J 2 Lepaca: Ab Lepacha: Ab lephez: J 2 lephons [S: lephorijs]: J 2 lephoris: J 2 leprehoc [S: leprohot]: J 2 leprodoz: J 2 lepyron: J 1 Leraje: L 1 Leraye: L 1 lesebator [S: lesehator]: J 4 Letahaymeriz: P iii ix 4 letahemor [S: lota..]: J 2 Lethasiel: J 4 lethellete, lethellethe: J 1, 5 lethomai [S: lethomay]: J 2 lethonas: J 2 lethos: J 2 letiel: J 2 letytyeylyn: J 1 leuiah, leuuiah, Leviah: J 5 Levanah: Hebrew for the Moon. See OP2.13, L 1. Leviathan: Ab; E Leviel: L 3 Leyelgane: P iv ix 65 Leyequerich: P iv ix 65 Leyequin: P iv ix 65 Leyequir: P iv ix 65 Leyeric: P iv ix 65 Leyerus: P iv ix 65 Leyexeris: P iv ix 65 leynaht: J 3 leyndra: J 1, 5 leyrayell: J 1 Leyste: H lezahel: J 2 lezaydi: J 1 lezen: J 2 lezorial [S: lezorihal]: J 2 lhavala: GV Liachidi: H; L 1 lialon: J 2 liamintho: GV libares: J 1 libarre: J 1 liber: J 2 liberatrix: J 2 libes: J 5 Libiel (aerial spirit): L2 Libra: J 1, 5; K; L 3; P i iv 6, 16-18, 33; v 30; ii iii 9; x 56; xi 21-23; xii 20, 46, 55; iii ii 8; iii 19; v 3; vii 16; iv ii 8 Licanen: Ab Ligilos: Ab lihares [S: lyhares]: J 2 lihelma: J 3 Lilita: one of the names of the demon called the "strangling mother of boys": BP 6b, 25c Lilith, the Demon Queen of debaucheries: BP 4b, 1c, 2c; K LILIThA (Heb. name of angel or spirit): NS 22 lilium: J 2 Limer (Limér): Angel (or demon) of 19th hour of Friday: MTS Lion-bearer: TS Lior (Liór): Angel (or demon) of 24th hour of Thursday: MTS liricom: J 5 Liriel: Ab Lirik (Lirík): Angel (or demon) of 2nd hour of Saturday: MTS Liriol: Ab Lirion: Ab Lirochi: Ab Liroki: Ab Lithidos (Lithidós): Angel (or demon) of 1st hour of Tuesday: MTS lithon: J 3 liulay: J 5 Lobel: Ab Lobquin (angel of the fifth heaven): H Locater: Ab loccosi [S: loctosy]: J 2 Loch [S: hazemeloth]: J 4 Lochos: J 4 lodeho: J 2 Lodiel (aerial spirit): L2 Lodir: GV loeloon: J 1 loemgemar [S: lornigemar]: J 2 Loginar (Loginár): Angel (or demon) of 21st hour of Wednesday: MTS Logos: J 4 Lomiol: Ab Lomor (aerial spirit): L2 lomtecy [S: Iometety]: J 2 lomyht: J 2 Lon: J 2; Divine name: GH lopheo: J 2 Loray (demon): G Lord_of_glory: E Lord_of_kings: E Lord_of_Spirits: E Lord_of_the_mighty: E Lord_of_the_rich: E Lord_of_wisdom: E Loriol: Ab Losimon: Ab Losimon: Ab Lotaym: Ab lothanan: J 2 lothios: J 2 lothos: J 2 Loutzifer (Loutzifér, Loutzifer) Demon associated with the first hour of Wednesday, First Spirit of the East: MTS; see also Lucifer loynar: J 2 LTBA (Heb. name of angel or spirit): NS 22 lubiras: J 5 lucharanochyn: J 4 Luciel (aerial spirit): L2 Lucifer (demon): Ab; G; GH; GV; K4; L 1; see also Loutzifer Lucifuge, Lucifuge Rofocale (lit. the light-shunner) (demon, prime minister): G; K (Levi's "excerpt") Luesaf: Ab luetundium: J 5 Luhiel: NS 160 lulyaraf: J 1 lumen: J 2 Luna: J 2; L 1, 3; P i ii 4; iii 2; iv 1, 2, 6, 18, 31, 33; v 1, 5, 6, 8, 9, 11-14, 16-19, 23-25, 29, 31, 33, 34; vii 1; ii i 2; iii tit., 1-12, 14-16; v 3; vi 6, 7; x 8, 9, 35-38, 46, 52, 54, 74-79, 87; xii 11, 25, 36, 39-41, 43-45, 47, 49-51, 55-57, 59; iii i 9; iii 2, 10, 11, 33; vi 1; vii 8, 15, 32, 33; viii 1; ix 7, 11-15, 17; xi 1, 71, 96; iv ii tit., 1-10, 12, 14-17, 22, 25; iii 2; iv 4, 21, 34, 38, 41, 52, 55, 59, 64; v 11; vi 8, 13; vii 9, 20, 23, 31, 39, 41, 47; ix 29-49, 51-56, 64 Lunar spirits: K Lundo: Ab Lustifion: L 3 Lutais: GH Lux: J 5; One of the 72 holy names of God: GH Luziel (aerial spirit): L2 lx [R: lh]: J 1 ly: J 1 Lycurgos: TS lyncodoneyl: J 1 MA: K maadon: J 1 maalyel: J 1 maarym: J 1 maasyell: J 1 Mabakiel: Ab mabareylyn: J 1 Mabiel: L 3 Mabron: Divine name: GH mabynt: J 1 Macader: P iv ix 58 macalon: J 2 Macariel: L 2 MACBAL: K maccasor: J 1 MACH: K machanon [S: mathanon]: J 2 machar: J 2 Machariel: L2 (aerial spirit) Machasiel: H (angel of the fourth heaven) Machatan: H Machatori or Machator (angel): H machelaglilos: J 2 Machen: H Machidael: Magic word: GH machitilon: J 2 Machmag: L 3 Machon: H Maciem: P iv ix 59 macnayelyn: J 1 macratyf: J 1 macrya: J 1 madaaios [S: madiaaios]: J 2 Madadoel (Madadoél): Angel of Wednesday/Mercury: MTS Madael: demon: GH Madail: Ab maday: J 1 Madiel: H; L 3 Madilon: GV Madim: Hebrew for Mars. See K and OP2.13. Madimiel: K Madiniel: K4 madin: J 1 madoin: GV Mador (aerial spirit): L2 madrat: J 1 Madriel (aerial spirit): L2 maduch: J 1 Madurez: P iii x 14 Mael: H; L 3 Mafalac: Ab mafatyn: J 1 Mafayr (aerial spirit): L2 Mafri'el (Heb. MPRIAL, angel): NS A18:4 Mafriel: L 3; NS 58 Mafrus (aerial spirit): L2 maga: J 2 magaal: J 2 Magael (aerial spirit): L2 magal: J 2 Magalast: Ab magalhamethor [S: Megal..]: J 2 magamagol: J 2 magdyell: J 1 magelhel [S: magel hel]: J 2 mageyoméne: TS Maggid: Ab magiel [S: hatamagiel]: J 4; L3 Magiros: Ab Magnael: L 3 magnarht: J 2 Magni (aerial spirit): L 2 magnl [S: magul?]: J 2 magnol: J 2 Magnus (uel magnys): J 2 Magnus Homo: One of the 72 holy names of God: GH magnyuya: J 1 Mago: K4 Magog: Ab magol: J 2 magos: J 1 Magot: Ab Magoth: Ab Magots: G Magras: P iv ix 60 Magreuse: G Magriel: Angel in K4 Maguth (angel, minister of Suth): H Magyros: Ab Mahabeyuz: P iii ix 4 Mahagnuz: P iii ix 14 Mahalalel: E Maharahetym: P iii x 11 Maharaz: P iii vii 25; ix 3 mahasiah: J 5 mahatioten [S: mahatihoten]: J 2 Mahaty: P iii vii 21 Mahaz: P iii ix 12 mahaziel [S: mahazihel]: J 2 Maher: P iii vii 27 Maherimeyz: P iii x 9 Mahiel: L 3 Mahue (aerial spirit): L2 mãhy: J 1 Mahydebyz: P iii vii 25 Maiel: L 3 maihol: J 2 MAIPHIAT: K mairathal: J 2 Maisadul: Ab Maithoth (Maithôth): Angel (or demon) of 3rd hour of Tuesday: MTS MAITOR: K Maius: P i v 27 Makael: L 3 Makalos: Ab Makiel: angel: BP 3c Malabed: Ab Malach: Ab Malachim, or the Kings: K malamay [S: malamai]: J 2 Malaparos: J 4 Malapatas: J 4 malaquiram: J 1 Malcha: GH; GV Malcha betharsism hed beruah schehalim: The Intelligency of the Intelligence of the Moon (OP2.22) malchidael: J 5 Malchidiel: Angel ruling over Aries (OP2.14). Malcho: L 3 Malgaras: L 2 Malgron (aerial spirit): L2 Malguel (aerial spirit): L2 Malhame: Divine name: GH malichidael: J 5 malihagnathos [S: malihãgnathos]: J 2 MAL-KA: K Malkhiel: K MALKUTH: K Maloht: J 1, 4, 5 Malphas: L 1 malquia: J 1 malquyel: J 1 malquyell: J 1 Maltiel (angel of the third heaven): H Malutens: Ab Malvita: one of the names of the demon called the "strangling mother of boys": BP 6b, 1c, 2c, 25c malysan: J 1 mamail: J 2 Mames: Ab mamiah [A: Mumiah]: J 5 mamica: J 1 Mamliel: NS 160 Mamounas (Mamounás): Angel (or demon) of 1st hour of Monday: MTS mamyel: J 1 Man: J 1; Magic word: GH manacham [S: manathã]: J 2 manadel [A: Monadel]: J 5 manay: J 2 mancyel: J 1 Mandesumini: G Mandousin: GV mandragores.: GV mandyel: J 1 Maneloym: L 3 Maner (Manê) Angel (or demon) of 7th hour of Sunday: MTS Maneyloz: L 3 Maniel (angel): BP 3c; (aerial spirit): L2 manos: J 2 Mansi (aerial spirit): L2 manstitan: J 5 Mantan: Ab mantanius: J 1 Mantayriz: P iii x 12 Mantiens: Ab Manties: Ab manua: J 2 manuat: J 1 Manuel: L 3 manyhas [S: manyahas]: J 2 manyny: J 1 manyt: J 1 Maphueluz: P iii x 9 Mara smyt: P iii vii 36 maraama: J 2 marab: J 2 Maraca: K4 marachihel [S: marathihel nat]: J 2 Marachy: L 3 Marae (aerial spirit): L2 Marag: Ab Marah: Ab Maranton: Ab Maranus: P iv ix 64 Maraos: Ab Maras (aerial spirit): L2 marathal: J 2 marathos: J 2 maray: J 3 marayhathol: J 2 Marayuz: P iii ix 7 Marbas (demon): G; L 1 Marchiel: L 3 Marchosias: L 1 Marcius: P iv vii 43 marcurie (Mercury): J 1 Marderô: TS Mardiel: L 3 Mareaiza[Sl2731:Morcaza] (aerial spirit): L2 Marech: P iii vii 24 marenell: J 1 Mareso: GV Marfiel: L 3 Marguns (aerial spirit): L2 marham: J 1 marhyll: J 1 maria genitrix: J 2 Marianu (aerial spirit): L2 Mariel: (angel): BP 3c; L2 (aerial spirit); L3 Marifiel: L 3 marimoe: J 1 Marinata: H Marku: Ab marmamor [S: marmamo]: J 2 Marmaraô: TS Marmaraôth: TS Marmarath: TS marmaryn: J 1 Maroch: L 3 MARON: K; K3 Maroth (aerial spirit): L2 marothon: J 2 marquesnam: J 1 Marrech: P iv vii 23 Mars: J 1, 5; L 3; P i iii 2; iv 2, 6, 31, 33; v 14, 18, 30; ii iii 8, 11,14, 15; vi 7; x 4, 9, 19-21, 28, 48-50, 83; xi 2, 3; xii 2, 12, 16, 23, 27, 37, 39-41, 43-45, 48, 50, 51, 55, 56; iii i 5, 6; iii 2, 6, 11; v 3; vii 4, 6, 11, 16, 23-25, 29, 36, 37; ix 3, 13; iv ii 21, 25; iv 7, 24, 32, 37, 41-43, 53, 55, 56, 59; v ii; vi 4, 13; vii 44; ix 60; T Martial spirits: K Martino: GV Martlos: one of the names of the demon called the "strangling mother of boys": BP 6b, 25c mary: J 1, 4, 5 marybyn: J 1 maryel: J 1 maryhel [S: marihel]: J 4 marylyn: J 1 Masadul: Ab Masaub: Ab Maseriel: L 2 Masgabriel (angel of the fourth heaven): H Mashel (aerial spirit): L2 Masiel: L 3 Masloth: Hebrew for Zodiac. See OP2.13. Massayel: GH Massias: Divine name: GH (apparently a typo for Messias) Mastuel (aerial spirit): L2 masulaef: J 1 masym [S: themaremasym]: J 2 matasignais (name of the Moon in Autumn): H; J 5 Matatam: Ab mater: J 2 mathacon [S: mathathon]: J 2 mathar [S: Acathar]: J 2 matharihon: J 2 Mathiel (angel of the fifth heaven): H Mathlai (angel of the second heaven): H mathois: J 3 Mathon: G; H (5th hour of night); J2; J4; K mathyall: J 1 Matiel: L 3 Matiz: P iii ix 2 MATMONIEL: K matraton: J 5 Matuyel (angel of the fourth heaven): H MATZPATZ: BP, K (see MZPZ) Maxar: P iv ix 59 May: J 2; Divine name: GH mayeylyn: J 1 Maylez: P iii ix 6 maymogos [S: naymogos]: J 2 Maymon (king, angel of the air ruling on Saturday): H Maz: P iii ix 2 mazay: J 4 mazica: J 1 Maziel [S: gnaramaziel]: J 2; L2 (aerial spirit); L3 Mazpaz (Heb. MZPZ õôöî -- see below): K (Sl. 1307 and Sl. 2383). MBKLThA (Heb. name of angel or spirit): NS 22 meahil: J 2 Mebahel: J 5 Mebahiah: J 5 Mebaschel: Ab Mebbesser: Ab Mebduliz: P iii x 9 Mebguedex: P iv ix 59 Mebhaer: Ab Mebhasser: Ab mechay [S: methay]: J 4 Mechebber: Ab Mechiel: L 3 Meda: P iii vii 32 Medar (aerial spirit): L2 Medariuz: P iii x 14 Mediat (angel of the air ruling on Wednesday): H Mediator: One of the 72 holy names of God: GH Medicus: One of the 72 holy names of God: GH Medikit (Mêdikit): Angel (or demon) of 4th hour of Wednesday: MTS Medusiel: L 3 medyhos: J 2 Meegius: P iii vi 1 mefenyel: J 1 Megal: J 2, 3, 4 Megalak: Ab megale: J 2, 3 megall [S: megalis]: J 4 Megalleh: Ab Megalogim: Ab megalon: J 4 megalos: J 2 Megalosin: Ab megnon: J 2 megon: J 2 megonhamos: J 2 megos: J 2 megual [S: "megnal"]: J 3 meguon [S: "megnon"]: J 3 megus: J 2 Mehahiah: J 5 Mehalalel: angel: BP 3c Mehe: P iii vii 33 mehekiel [A: Mecheiel]: J 5 Mehendiz: P iii ix 6 Mehenediz: P iii ix 13 Meheyediz: P xii ix 3 mehisrampna: J 4 meholim [S: mehohin]: J 2 Mehyelus: P iv ix 64 Mehyras: P iv ix 60 Meichidael.: GV Meklboc: Ab Mekhmeth (Mekhméth): Angel (or demon) of 22nd hour of Sunday: MTS Mektimanas (Mektimanás): Angel (or demon) of 10th hour of Monday: MTS melahel: J 5 MELAKIM, Kings: K Melamod: Ab Melamud: Ab Melanas: L 3 melany: GV Melas: J2; L2 (aerial spirit) Melcha (aerial spirit): L2 Melchal: TS melche: J 1, 5 MELCHIAEL: GV Melchidael: Angel: GH; GV MELCHIOR: Spirit invoked in construction of hand of glory: GH; GV Melchon (aerial spirit): L2 Mel'ejal: E MELEKH (Heb. MLK): K Meletaz: P iii ix 7 Melhaer: Ab Meliel (aerial spirit): L2 meliha: J 3 Melkejal: E Melna: Ab melos: J 2 Melpifron (Melpifrón): Angel (or demon) of 1st hour of Thursday: MTS Melrotz: L 3 Mêltô: TS melyon [S: melion]: J 2 melyson: J 1 Mem: K Memakhth (Memákhth): Angel (or demon) of 6th hour of Monday: MTS Membrot: G MEMEON: K memmamiccos [S: menmamitos]: J 2 Memnolik: Ab memomiccos [S: memomittos]: J 2 memothemath: J 2 memyel, memyell: J 1 mena [S: menya]: J 2 MENADIEL: L 2 Menador (aerial spirit): L2 Menail: One of the demons in K3 Menarchos: L 3 Menariel (aerial spirit): L2 Menarym: L 3 Menas: L 3 Menasiel: L 3 Mendrion: L 3 menehon: J 4 Menemeyduz: P iii x 8 Menesiel: L 3 Menhueriz: P iii x 11 Meniel [A: Menkiel]: J 5; L3 Menolik: Ab MENOR: K Menoriel: L 3 menya: J 2 Menydez: P iii x 9 meon: GV mepathon: J 2 Merach (aerial spirit): L2 Meras (aerial spirit): L2 Merasiel (aerial spirit): L2 merassamaty [S: merasamacy]: J 2 meray: J 4 Meraye: Divine name: GH Mercoph: L 3 Mercurial spirits: K Mercurius: P i iii 2; v 23, 28, 33; ii iii 6, 14, 15; v 3; vi 7; x 7, 9, 31-34, 68-73, 86; xi 2; xii 6, 8, 17, 22, 31, 33, 40, 44, 49, 55; iii i 6, 8; iii 2, 9, 11, 33; vii 7, 14, 32; ix 6, 16; iv ii 8, 10, 17, 21, 24; iv 26, 34-36, 44, 55, 56, 59; v 11; vi 7, 10; vii 48, 61; ix 63 Mercury: J 1, 5; L 1, 3; T Meresyn: L 3 Merhuyez: P iii ix 6 merhyll: J 1 Meriel: L 3 merkernon: J 1 merkerpon: J 5 merloy: GV Mermo: Ab Merniz: P iii ix 17 MEROD: K Merosiel (aerial spirit): L2 Meroth (aerial spirit): L2 MERROÉ: GV Mersilde: GV MERTALIA: K Mertiel (or Inertiel): One of the demons in K3 with dominion over transportation meryel: J 1 merygall: J 1 Mesaf: Ab MESHACH: K Mesial: L 3 Mesriel: L 3 Messah (typo for Messiah?) Name on pentacle: GH Messamarathon (vel Azeffamadathon): J 4 Messiach: K Messias: One of the 72 holy names of God: GH; G; J 1, 5 Messies: Divine name: GH (evidently a typo for Messias, q.v.) messihel: J 2 messyas: see Messias Metafel: Ab Metathiax: TS METATRON (great angel, who is the Prince of the Angels): GV, K; NS 49, 162, 213 OP2.12 (also spelled Metattron) Metayruz: P iii x 9 METEMAUZ: K methalamathon: J 2 METHE: K methonomos: J 2 methos: J 2 Methraton: K Methridan (Methridán): Angel (or demon) of 23rd hour of Sunday: MTS Metiel: L 3 Metlurez : P iii x 8 Metnegayn: P iv ix 61 metorylyn: J 1 Metoseph: Ab Metosite: GV METRATOR: K Metziel: L 3 Meviel: L 3 Mexifron (Mexifrôn): Angel (or demon) of 11th hour of Monday: MTS Meyefurez: P iii x 11 Meyer: P iv ix 63 Meylus: P iv ix 62 Meyneluz: P iii ix 7 Meytaryz: P iii ix 15 Meyurneyz: P iii x 9 MH (Heb. magic name): NS A17:25 MHDR (Heb. "splendid", an epithet of God): NS A17:29 MHVDR (Heb. "splendid", an epithet of God): NS A17:29 Miag (Miág): Angel (or demon) of 9th hour of Wednesday: MTS micemya [S: mtemya]: J 2 Michael [Heb. MIKAL; A: Mihael, Mikael, Michaêl] (archangel): A; BP xxix, 3c; E; H; J 1, 2, 5; K; L 1, 3; NS (passim); OP2.12; P iv vii 23; T; TS; Angel of Sunday/the Sun, (Micahl) MTS michathon: J 5 Michiael: GV micho [S: mycho]: J 2 michoyn [S: mycholhyn]: J 2 micron [S: mitron]: J 2 MIDAEL Chief and Captain of the Celestial Army: K Midot: NS 95 Miduch: name of demon called the "strangling mother of boys": BP 4b, 6b Miel: H; J 5; L 3 MIES: K Migaroth: magic word in K3 Mihel: J 5; L 3 Mihyraz: P iii ix 13 MIKAL (Michael, Heb., angel): NS A18:5 Miliom: Ab Milki'el: E Millant: One of the magic words to counter headache: GH Milliel (angel of the second heaven): H Milon: Ab Miltas: P iv ix 64 Miltaz: P iii ix 17 Mimosa: Ab minathil [S: mynathil]: J 2 Minosel: H MINOSON: GV Miqon: NS 162 Mirach: K4 MIRAEL Chief and Captain of the Celestial Army: K Mischiros: One of the 72 holy names of God: GH miserecordia: J 5 misericordiæ: J 5 misericordiam: J 2 misertrix: J 2 Mishael: NS 161, 234 Misiel (aerial spirit): L2 Missabu (angel, minister of Arcan): H Misteri: P iii vii 19, 21 Mitey: G Mitrathon: G Mitraton: GV; H (angel of the second heaven) Mizrael: J 5 MPVAR (An epithet of God): NS 18. MLK (Heb. King, an epithet of God): NS A1:24; A3:1,3, passim MLVIThA (Heb. name of angel or spirit): NS 22 mochora [S: mothora]: J 2 moderiel: J 5 Modiat (angel of the air ruling on Wednesday, var. of Mediat): H mogal: J 2 Mokaschef: Ab Molael (aerial spirit): L2 Molin: Ab Moloch: K; TS Momel (aerial spirit): L2 MOMERTON: K momoht [S: memoht]: J 2 Monachiel: K Monael (aerial spirit): L2 Monasiel: L 3 mone [= Moon]: J 1, 5 monhon: J 1, 3, 5 Monikonet (Monikonét): Angel (or demon) of 15th hour of Thursday: MTS monocogristes: J 3 monorail: J 2 Monosriel: J 5 monoym: J 5 montazyn: J 1 montyelyn: J 1 monychyon: J 1 monyham: J 2 monyteon: J 1 Moon, moone: E; J 1, 5; L 1, 3; T; TS Moracha (aerial spirit): L2 Morael (aerial spirit): L2 Morail: GV Morax: L 1 morayeyll: J 1 Moreh: Ab Morel: Ab Morias (aerial spirit): L2 Moriel (aerial spirit): L2 Morilen: Ab Morilon: Ab morothochiel [S: morothothiel]: J 2 Mortoliel (aerial spirit): L2 Moschel: Ab most_secret_ones: E mothana [S: mochana]: J 2 motheham: J 2 Mouelta: one of the names of the demon called the "strangling mother of boys": BP 6b Moym, Moyn: G moys: J 4 Moziel (aerial spirit): L2 Mozm (var. of Moym): G MPRIAL (Mafri'el Heb. angel): NS A18:4 MRKBIATh (Heb. name of God): NS A17:9 MSA (Heb. magic name): NS A17:27 Mubrynayz: P iii ix 17 Mudirel (aerial spirit): L2 Mugiens (les Mugiens): GH Mulach: Ab mulier: J 2 Mulin (Múlin): Angel (or demon) of 20th hour of Friday: MTS Munefiel (aerial spirit): L2 MUOBOII: K Murahe (aerial spirit): L2 Muriel: Angel ruling over the Zodiacal sign of Cancer (OP2.14). Also J5; K. Murmur: L 1 Mursiel: L2 (aerial spirit); L3 muryon: J 1 MUSALIA: K MUSIL: K Musiniel (aerial spirit): L2 Musiriel (aerial spirit): L2 Musisin: GV Musor (aerial spirit): L2 Mustery: P iv vii 23 Musuziel (aerial spirit): L2 muthon: J 2 Muviel: L 3 myacha: J 1 mybacaiab [S: mybancaiab]: J 2 mybhahal [S: nybahal]: J 2 mychael: J 5 mychathomos: J 2 mychaze: J 1 mychyn: J 2 mycracosmos [S: myc_a_cosmos]: J 2 mycraton: J 1 myeraton: J 1 mygerozoma [S: nygerozoma]: J 2 myhabal: J 2 myhamy: J 3 myhayhos [S: myhaylos]: J 2 myhel: J 5 myheon: J 2 myheragyn: J 2 myheromos [S: myleromos]: J 2 mymyhel: J 2 mynab: J 2 mynael: J 1 mynamchanamaycha [S: mynãtanamaytha]: J 2 mynaron: J 2 Mynymarup: Ab myphos [S: nyphos]: J 2 myrahel: J 2 myrecagil: J 2 myremoht: J 2 Myrezyn (aerial spirit): L2 Myrmo: Ab myryel: J 1 myschyel: J 1 myssyn: J 1 mytinab [S: mythynab]: J 2 MZH (Heb. magic name): NS A17:24 MZPZ (Name of God, Heb. õôöî): BP and see Gollancz' introduction, p. xii discussing the Ring of King Solomon. This mystical name "occurs in other works of a similar nature as a transposition of letters for the Tetragrammaton (JHVH) äåäé according to the principle ù''á ú''à, i. e. the interchange of the first and last letter, the second and last but one letter, and so on of the Hebrew alphabet. Thus: M (î) would stand for J, Z (ö) for H, P (ô) for V and Z (õ) for H — hence JHVH (äåäé)." Naajah: L 3 naamab: J 1 naaseyn: J 1 Nabam: Demob: GH Naberius: L 1 Nabhi: Ab nabnell: J 1 naboon: J 1 nabramala [S: nahamala]: J 2 nabsuf: J 1 nabyafsyn: J 1 nabyalyn: J 1 naccameryf: J 1 nacery: J 1 nachairo [S: nachano]: J 2 nachall: J 1 nachama [S: nathama]: J 4 Nacheran: Ab Nachiel: The intelligence of the Sun (OP2.22) naclya: J 1 nacpas: J 1 nactif: J 1 Naderabar [S: vaderabar]: J 4 Nadrel (aerial spirit): L2 Nadriel: L 3 Nadroc (aerial spirit): L2 Nadrusiel (aerial spirit): L2 nadys: J 1 nafac: J 1 Naffayz: P iii x 8 naffreynyn: J 1 nafya: J 1 Nagael: L 3 Nagan: Ab Nagani: Ab Nagar: Ab Nagedarom [S: vagedarom]: J 4 nagem: J 2 nagenay: J 2 Nagid: Ab Nagoa: King of the East: GH nagron: J 1 Nahalon: L 3 Nahaym: P i iv 21 Nahema, the Demon of Impurity: K Nahiel (aerial spirit): L2 nahuzihis: J 2 Najin: Ab Nalael (aerial spirit): L2 NALE: K namacar: J 2 Namael: L 3 Namalon: Ab namathar: J 4 Nambroth: Demon: GH Nameal: L 3 Namedor: L 3 Nameron: L 3 Nameroyz: L 3 Nameton: L 3 Namiros: Ab namor [S: namar]: J 2 namylyn: J 1 Nanael: J 5 nanagen [S: navagen]: J 2 Nangariel: K Nanitaynuz: P iii x 8 nanyseyorar: J 1 Naphael: L 3 napybael: J 1 Naquirus: P iv ix 61 nar: J 5 naragal: J 2 Naras (aerial spirit): L2 narath: J 1 naratheos: J 2 narbeyll: J 1 Narcoriel: L 3 Nardac: One of the magic words used in a spell to prevent eating: GH Narel: E nargeron: J 1 nariel (or vriel): J 5 Narmiel (aerial spirit): L2 Naromiel (angel of the fourth heaven): H narraabylyn: J 1 Narsial (aerial spirit): L2 Narzael (aerial spirit): L2 Nasael: L 3 Nascelon: Ab Nasi: Ab nascyasori: J 1 Nasiniel (aerial spirit): L2 Nasnia (3rd hour of day): H Nasnia: K naspaya: J 1 naspyell: J 1 nassa: J 1 nassam: J 1 Nassar (aerial spirit): L2 Nastegeon: J 5 Nastoriel: L 3 Nastros (aerial spirit): L2 Nastrus: L 3 Nastul: L 3 nastyfa: J 1 nasyby: J 1 nasyel: J 1 Natalon (12th hour of day): H Natalis: Ab Nataniel: NS 236 Naôth: TS Nathalon: K natham: J 2 nathanathoy: J 5 nathaniel: J 5 nathanothasy: J 1 nathanothay: J 5 natharathon: J 2 Nathath: TS Natheel: L 3 nathi: J 1, 5 Nathmiel: L 3 nathoes [S: nathes]: J 2 Nathriel (aerial spirit): L2 Natolico: Ab natryel: J 1 Naveriel: L 3 Naveron: L 3 Naveroz: L 3 Naviel: L 3 Naycahua: P iii ix 11 Naydrus: GV naylyn: J 1 naym [S: ietharnaym]: J 2 nazaihemaht: J 3 naziathos [S: nazihathos]: J 2 nazihacol: J 2 nazihatel: J 2 NDBAL (Nedav'el, Heb., angel): NS A18:5 neapry: J 1 Nearach: Ab Nebiel: NS 217 Nebiros (demon, maréch. de camp.): G Nebirots: GV necad: J 1 necamya: J 1 nechamyha: J 4 nechir: J 5 Nechorym: L 3 neciel: J 5 Necol: P iv ix 39 necpys: J 1 Nedabor: L 3 Nedarym: L 3 Nedav'el (Heb. NDBAL, angel): NS A18:5 Nedeyrahe: P iv ix 34 Nedriel (aerial spirit): L2 Nedroz: L 3 Nedruan: L 3 nedylar: J 1 nedyr: J 1 Nefarym: L 3 Neforuz: P iii x 12 Nefrias: L 3 Nefthada: TS negal: J 2 negemar: J 2 negemezihol: J 2 Negen: Ab; J 2 negero: J 2 neginather: J 2 negiogge [S: negioggen]: J 2 Nehariel: Angel in K4 Nenisem: Ab negon: J 2 negora: J 2 neguabel [S: negnabel]: J 2 nehehom [S has nehehom corrected to vehehom]: J 2 nehel: J 2 nehihahon: J 2 nehubaell: J 1 nekyff: J 1 Nelapa (angel of the second heaven): H nelchael [A: Nelkael]: J 5 Neliel: L 3 nelomannathar [S: velomanathar]: J 3 neloreos mohan [S: velozeosmohu; the "u" has an "n" written above it.]: J 3 nelos: J 2 Nemamiah: J 5 Nemariel (aerial spirit): L2 nemenomas [S: nemenomos]: J 2 nemenomos: J 2 nenanryn: J 1 neodamy: J 2 neomahil: J 2 neomail: J 2 neothatir: J 2 nepenyelyn: J 1 Nephalez: P iii x 14 Nephilim or Voluptuous Ones;: K Nephthada: TS neptaliam: J 5 Neqael: E Nerastiel: L 3 Nercamay: Ab Neriel (aerial spirit): L2; NS 160 Nermas: L 3 Nerohin: magic word in K3 Neron (9th hour of day): H; K nerothinay: J 2 Nesbiros: GV Neschamah: Ab nesfis: P iv 27 nesgnyraf: J 1 Nesisen: Ab Nestabor: K4 Nestoriel: L 3 Nestorii: L 3 Nestoroz: L 3 Neszomy: L 3 nethi: J 2 Netoniel: K; K4 Netos (7th hour of night): H; K NETZACH: K neyeyll: J 1 neynehos [S: phateneyneos]: J 2 Neyrgat: P iv ix 62 niangaroryn: J 1 nidar: GV Nierier (Nieriér): Angel (or demon) of 21st hour of Thursday: MTS Nifon (Nifôn): Angel (or demon) of 17th hour of Friday: MTS Nikem (Nikém): Angel (or demon) of 5th hour of Saturday: MTS Nikon (Nikôn): Angel (or demon) of 15th hour of Sunday: MTS Nilen: Ab nili: J 5 Nilima.17: Ab Nilion: Ab Nimalon: Ab Nimerix: Ab nimieri: P iv 27 Nimirix: Ab Nimorup: Ab Nintiaf (Nintiáf): Angel (or demon) of 16th hour of Sunday: MTS Niokhel (Niokhél): Angel (or demon) of 18th hour of Monday: MTS Nisa: GV nisan: J 1 nisquem: J 1 Nistik: Angel (or demon) of 11th hour of Sunday: MTS Nithael: J 5 nitthaiah: J 5 nm [S: vm]: J 1 Noaphiel: K Noard: GV Nodar (aerial spirit): L2 noelma: GV Noga: Hebrew for Venus. See OP2.13 and J 1 Nogah: Ab Nogahiel: K Nogar: Ab Nogen: Ab Noguiel (aerial spirit): L2 nohorim: P iv 27 Nolicheil: J 5 Nolom: Ab nomemal: J 2 nomeros: J 2 Nominon: Ab nomios: J 5 nomygon: J 1, 5 norizane: J 2 noryel: J 1 nosmyel: J 1 nosulaceps: J 1, 5 NOTH: K nothi: J 5 Notiser: Ab Novissimus: One of the 72 holy names of God: GH noymos: J 1, 5 noynemal: J 2 Nuberus (demon): G nubes: J 2 Nudeton: Ab Nuditon: Ab Nufeneguediz: P iii vi 1 Nun: K nupuryn: J 1 Nuriel: angel: BP 3c; NS 173, 202, 234 nuthaiah [A: Nithhaiah]: J 5 Nuthon: Ab nutrix: J 2 nuyym: P iv 27 NVGH, Nogah, Venus: K nyazpatael: J 1 nybyryn: J 1 nycheos: J 2 nycromyhos.: J 2 nydeht: J 2 nydoccicib [S: nydocricib]: J 2 nyenyolyn: J 1 nyguedam: J 1 Nymphes (class of spirits): A nyrylyn: J 1 nysan: J 1 nytheromathum: J 2 nyzozoronba [S: nyzozoroba]: J 2 oadyon: J 1 Oarios: G Oaspeniel (aerial spirit): L2 Obagiron: Ab Obdadia (vel Abladya) [S: Abbadya]: J 4 Obedama: Ab Obedamah: Ab Obizuth;: TS Obu: Divine name: GH Occinomos: K Occymomos (name of God): J 1, 5 Occymomyon: J 1, 5 occynonenon: J 5 Och (Olympic spirit of the Sun): A Ochothas: J 5 Ocleiste, ocleyste: J 1, 5 OCTINOMON: K OCTINOMOS (name of the conjurer): H; L 1, L 2 October: P iv vii 24 Octynnomos: J 5 Odax: Ab Odiel (aerial spirit): L2 Oemiel (aerial spirit): L2 Ofafiel, Ofafi'el (Heb. VPPIAL, angel): NS A18:4, p. 58 Ofetes ('Ofétês): Angel (or demon) of 14th hour of Wednesday: MTS Ofisiel (aerial spirit): L2 Ogia: Divine name: GH Ogilen: Ab Ogologon: Ab ohoc: J 1 Ohodos: K4 Oholem: Ab Okhlor ('Okhlór): Angel (or demon) of 2nd hour of Thursday: MTS Okirgi: Ab Okiri: Ab Ol: L 3 Olaáky: Ab Olemdemis: Divine name: GH Olisermon: Ab OLIZ (Heb. name of God): NS A17:10 Olosirmon: Ab olyab: J 1 Olyaram: G olydeus: J 1, 5 olyeyll: J 1 Olympic Spirits (class of angels): A Omael: J 5 Omages: Ab Omagos: Ab Omalharien: L 3 Oman: Ab Omary: L 3 omaza (vel Phet): J 4 Ombalafa: Ab Ombalat: Ab Ombonar: J 1, 5 Omedriel: L 3 OMEGA: H; L 1 Omeliel: K Omeliet: K4 Omerach: L 3 Omet: Ab Omiel (aerial spirit): L2 omis [S: onus]: J 2 Omnipotens: One of the 72 holy names of God: GH omor: GV Omyel (aerial spirit): L2 omyell: J 1 OMIAL (Àmi'el, Heb., angel): NS A18:5 On: Name of God: Dz; GH; GV; H; J 1, 5; K; L 1, 2, 3; One of the magic words to counter pleurisie: GH onath: J 5 onay: J 5 Onayepheton: K Onei: Ab ONEIPHETON: K ONEMALIA: K Onera: G Oneypheon: K onfilmetoii: J 5 onlepot: J 5 Onoitheon, Onoytheon: J 5 Onoskelis: TS onoxyon (angel of the day of Saturn): J 1 Onoytheon (name of God): J 1 ONZO: K OOH (Heb. name of Metatron in Enoch III, ch. 48D): NS 49 Ooukh ('Ooúkh): Angel (or demon) of 14th hour of Thursday: MTS OPERA: K Ophaniel: OP2.12 Ophannin: E ophicen: J 5 Ophiel: A (Olympic spirit of Mercury); K Opilm: Ab Opilon: Ab Opios ('Opiós): Angel (or demon) of 14th hour of Sunday: MTS Opnax ('Opnáx): Angel (or demon) of 24th hour of Wednesday: MTS opron: J 5 Opun: Ab Opyron: J 1, 5 oragon: J 2 Orariel (aerial spirit): L2 Orasim (var. of Brasim): G Orax ('Oráx): Angel (or demon) of 17th hour of Sunday: MTS orchyne: J 1 orfyell: J 1 Orgosil: Ab OrHa: J 5 Orian ('Orián): Angel (or demon) of 17th hour of Tuesday: MTS Orias: L 1 Oriel: A; G (demon?); L2 (aerial spirit); L3 Oriens: Ab; King of the East, and third spirit to be called according to An Excellent Booke of the Arte of Magicke (Ad. 36674, fol. 48r) Oriet: GV Orifiel: K3; T. On Orifiel, see also Johannes Trithemius, De Septem Secundeis, 1508 and Steganographia, Book 3. Origatiumgu: Divine name: GH Origo: One of the 72 holy names of God: GH Orinel: Ab Orinos ('Orinós): Angel (or demon) of 3rd hour of Thursday: MTS Orion: J 1, 5 oriphiel: J 5 oristion, Oristyon: J 1, 5 ORISTON: H; L 1, 2; Name of God: GH Orjares: E orleunyon: J 1 Ormael: L 3 Ormas: L 3 Ormenu (aerial spirit): L2 Ormezyn: L 3 Ormion: Ab Ormonas: Ab Ormyel: L 3 Ornai ('Ornaî) Angel (or demon) of 2ndt hour of Sunday: MTS ornath: J 5 Ornias: TS Ornich (aerial spirit): L2 Orniel ('Orniél): Demon of Thursday/Jupiter: MTS Orobas: L 1 Oroia: Ab OROII: K Oroya: Ab Orpaniel: NS 150 Orpemiel (aerial spirit): L2 Orphaniel: H orpheniel: J 5 Orphiel: L 3 Orphitue: Name of God: GH ORTAGU: K ortophagon: J 2 ortus: J 2 oryel, oryell: J 1, 5 Oryhel: J 1, 5 Oryn (aerial spirit): L2 orynyn: J 1 oryon: J 5 Oryoram: G os: J 5 Osael (angel of the fifth heaven): H Osanna: J 5 Ose: L 1 OSIANDOS: K Osmadiel: L 3 Osmie ('Osmié) Angel (or demon) of 8th hour of Sunday: MTS osmyn: J 1 Osogyon: Ab Ossidiel (aerial spirit): L2 Osurmy: GV Ot: NS 201 Otheos: J 2, 4, 5; L 1; One of the 72 holy names of God: GH Othie: G Othiel (aerial spirit): L2 Otim (aerial spirit): L2 OTTO: Magic word on amulet: GH Oualielo (Oúalielô): Angel (or demon) of 22nd hour of Thursday: MTS Ougariel (Ougariel) (angel of Monday/the Moon): MTS Ouia: G Ouistos (Oúistós): Angel (or demon) of 14th hour of Monday: MTS Ouniferitousz (Oúniferitoúsz): Angel (or demon) of 24th hour of Friday: MTS Ouril (Oúríl) (angel of Tuesday/Mars): MTS Ourer (7th hour of day): H; K ourylyn: J 1 Outael (Oútaêl): Angel (or demon) of 8th hour of Thursday: MTS Ouyar: GV Ovis: J 5; One of the 72 holy names of God: GH OYZROYMAS: K paafyryn: J 1 Paajah: L 3 paamyel: J 1 Pabel (angel of the fourth heaven): H Pachahy: Ab Pachei: Ab Pachid: Ab paciencia: J 5 pacifica: J 2 pacrel: J 1 pacrifon: J 1 pactryell: J 1 pacyta: J 1 Padiel: L 2 Pafesla: Ab Paffran (angel, minister of Samax): H Pafiel (aerial spirit): L2 Pagalust: Ab Pagat: NS 211 pagnlan: J 1 pahaliah: J 5 Pahamcocyhel: J 5 pahanitoriel: J 5 Paimon (AKA Paymon): King of the North, Ab; King of the Northwest: L 1, W Paimoniah: K Pakid: Ab palathoros [S: pallathoros]: J 2 Pallantre: GH palliticatos [S: pallititatos]: J 2 paltamus: J 1 PALTELLON: K paltifur: J 1 paltnya: J 1 palyel: J 1 palylet: J 1 palytam: J 1 Pamachiel: Angel in K4 PAMERSIEL: L 2 pamhynyel: J 1 pamilihel [S: pamylihel]: J 2 Pammon: L 3 PAMOR: K Pamory: L 3 pamphilos: J 2 Pamyel: L 3 Pan: GV Panael: L 3 PANCIA: GV panconuegos [S: pancomnegos]: J 2 Pandiel (aerial spirit): L2 Pandoli: Ab Pandor (aerial spirit): L2 Pandroz: L 3 panetheneos: J 2 Panezur: L 3 Pangael: L 3 PANI: K Paniel: L2 (aerial spirit); L3; NS 240 Panis: J 5; One of the 72 holy names of God: GH PANORAIM HEAMESIN: K panten: J 1 panteron: J 1 pantheon: J 1, 5 Pantheriel: Angel in K4 PANTHON: GV panyon: J 1 paphalios: J 2 PAPUENDOS: K Paqmiel: NS 203 Parabiel (aerial spirit): L2 parachbeyll: J 1 Parachmon: Ab Paracle: Magic word: GH Paracletos: H PARACLETUS: L 1; One of the 72 holy names of God: GH Paraclitus: J 1, 5 Paramor: Ab paramyhot [S: paramyhoc]: J 2 paranyemol: J 5 Paras (aerial spirit): L2 Parasch: Ab Paraschon: Ab Paraseh: Ab Parasiel: K; K4 Pareht: Ab Parek: Ab Parelit: Ab parhaya: J 1 Pariel (aerial spirit): L2 Parinoscon: G parithomegos: J 2 Parius (aerial spirit): L2 Parmatus: Ab Parniel: L2 (aerial spirit); L3 paron: GV Parsifiel (aerial spirit): L2 Partus: Divine name: GH Parusur: Ab paryel: J 1 paryneos [S: parineos]: J 2 Parziel: L 3 Pasiel: L 3 Paskarbuel: NS 150 Pasniq: NS 171 pasntes: J 5 Pasriel: L 3 passamaht: J 2 pastama: J 1 Pastor: One of the 72 holy names of God: GH PATACEL: K pataceron: J 1 pataron: J 1 Pater: One of the 72 holy names of God: GH PATHATUMON: L 1 PATHEON: K Pathiel: NS 160, 178 Pathier (aerial spirit): L2 PATHTUMON: K Patid: Ab Patiel: L2 (aerial spirit); L3 Patir: J 2, 3, 4 patnelyn: J 1 Patrozyn: L 3 patyel: J 1 Paul (Saint): K PAUMACHIAE: H; L 1 Paymon (AKA Paimon, King of demons, ruling in the West): Ab; GH; OP2; OP3; Weyer Pax: J 5 paxon: J 1 paxonyon: J 1 paxylon: J 1 paysthar: J 5 pazehemy: J 1 pazomyhol [S: pazamyhol]: J 2 pbab: J 5 Pe: K Peatham: GV peb: J 1, 5 Pechach: Ab pegal: J 1 Pegiel: L 3 pegner: J 1 Pegoga (or Pegogha): one of the names of the demon called the "strangling mother of boys": BP 6b, 25c Pelakouel (Pêlakouél): Angel of Friday/Venus: MTS Pelariel (aerial spirit): L2 Pellipis: Ab peloym: GV Pelusar (aerial spirit): L2 Pemael (angel of the third heaven): H Pemfodram: Ab Pemiel: L 3 Pemoniel: L 3 Penador (aerial spirit): L2 Penaton: Divine name: GH Pentagrammaton: GH Penaly: L 3 Penargos: L 3 Penat (angel of the third heaven): H Penatiel: L 3 Penel: J 5 Penemue:: E Peniel (aerial spirit): H; K4; L2 Penoles: L 3 Pentagna: One of the 72 holy names of God: GH PENTAGNONY: GV PENTAGRAMMATON: K pep: J 5 Perathoui (Pêrathoui) Angel (or demon) of 3rd hour of Sunday: MTS Perchiram: Divine name: GH Perdikoim (Perdikoim) (angel of Monday/the Moon): MTS Peresch: Ab Pereuch: Ab pergamidam: J 5 Periel: L 3 Perigaron: Divine name: GH peripaton [S: pipaton]: J 2 Perman: L 3 Permases: Ab Permaz: L 3 Permiel: L 3 Permon: L 3 perpheta: J 5 Perpi (or Perpi Klarimum): Divine name: GH Persiel: L 3 Pertikeel (Pertikeél): Angel of Wednesday/Mercury: MTS Peruel: NS 58 Petan: G Petanop: Ab Peter (Saint): K pethio: J 2 petonahal [S: peconahal]: J 2 Petra: One of the 72 holy names of God: GH Petunof: Ab peunt: GV Phaa: H phabal: J 2 phabogheton [S: phaboghecon]: J 4 phabos: J 2 phagnora: J 2 phagor: J 2 phagora [S: phagora]: J 2 PHAIAR: K Phaleg (Olympic spirit of Mars): A phalezethon: J 4 phalomagos: J 2 phalomgros: J 2 phalymyt: J 2 phamal: J 2 Phaniel (aerial spirit): L2 Phanuel: E; L2 (aerial spirit) pharamepht [S: pharameht]: J 2 pharamnee [S: pharampnee]: J 2 pharanhe [S: pharanehe]: J 2 pharen: J 2 pharene: J 2 Pharol (aerial spirit): L2 Pharon (aerial spirit): L2 Pharos: K4 phasamar: J 2 phate: J 2 Phaton: Divine name: GH pheamycros [S: pheamicros]: J 2 pheleneos: J 2 phelior: J 2 pheta: J 5 phetalon [S: phethalon]: J 2 phetalonamie [S: phethalonamie]: J 2 phetaloym [S: phethaloym]: J 2 Phêth: TS phicrose: J 2 philei: J 2 philosen: J 5 phin: J 5 phitach: J 5 phnerezo [S: phnerezo corrected to phverezo]: J 2 Phnunoboêol: TS phobos: J 2 phodel: J 3 Phoenix: L 1 pholior [S: pholihor]: J 2 phomos [S: hephomos]: J 2 Phorlakh, Angel of Earth: K Phorsiel: L 3 Phorsy: GV Phosphora: Ab Phthenoth: TS Phul (Olympic spirit of the Moon): A pie: J 2 Piez (Piéz) Angel (or demon) of 9th hour of Sunday: MTS Pigmies (class of spirits): A piissime: J 5 Piliour (Pilioúr): Angel (or demon) of 12th hour of Sunday: MTS PINE: L 4 pinmybron: J 1 PIRICHIEL: L 2 pirirm: J 5 Pisces: J 5; K; L 3; P ii x 85; xi 36-38; xii 35, 41, 55; iii iii 24; ix 12,15; iv ii 17 Pischiel (aerial spirit): L2 Piscis: P i iv 27-29; v 22, 23, 34; ii x 46; xii 51, 55; iii ii 13 Pisqon: NS 162, 171 PIThIH (Heb. magic name): NS A17:27 Pithona: G Pixitor (Pixitór): Angel (or demon) of 15th hour of Friday: MTS PLAIOR: K Plamiel: L 3 Platiel: L 3 Platien: Ab Plegaton: Divine name: GH Plegit: Ab Pleiades: TS Pliades: P iv ix 31 Plirok: Ab Pliroky: Ab Plison: Ab Plorim: GV pmla: J 1 Pnidor (Pnidôr): Angel (or demon) of 11th hour of Wednesday: MTS Podekoulator (Podêkoulátor): Demon of Thursday/Jupiter: MTS Poemi: G Poiel: J 5 polimas: J 1 polypon: J 1 Pomiel: A Pommeriel: Angel in K4 pons: J 2 porho: J 1, 5 Porna (angel of the third heaven): H; K4 porta: J 2 portenthymon: J 1, 5 portus: J 2 postadar: J 1 postremus: J 1 Potencies: K potentissime: J 5 Poter: Ab Pother: Ab potian: J 5 Potiel (aerial spirit): L2 power, angels of: E Praredun: GV Prasiel (aerial spirit): L2 Prasiniel: L 3 Praxeel (aerial spirit): L2 Praxiel: L 3 Preches: Ab predolmassay: J 2 Premoton: Divine name: GH Premy: GV Prenostix: L 3 PRERAI: L 1 Presfees: Ab prihici [S: prihiti]: J 2 primellus: J 5 PRIMEUMATON: K; L 1, 2, 3 primogenitus: J 5; One of the 72 holy names of God: GH Primus: One of the 72 holy names of God: GH (Latin: "First") princeps: J 2, 5 principalities: E principium: J 1, 5 Principium et finis: One of the 72 holy names of God: GH PRION: K pristorides: J 5 probihos: J 3 Procel: L 1 PROCULO: GV PROFA: K PROFAS: K Profi: Angel (or demon) of 15th hour of Tuesday: MTS Promachos: Ab Promakos: Ab Propheta: One of the 72 holy names of God: GH protector: J 5 prothabeon: J 5 prothophares: J 5 Protizekatour (Protizêkátour): Demon of Friday/Venus: MTS Proxonos: Ab Proxosos: Ab Prukiel: angel: BP 3c Prumosy: GV Pruslas (demon): G PThKRA (Heb. name of angel or spirit): NS 22 PTzP''TzIH (Heb. äéö''ôöô): BP: "the 'great Angel' appointed as the champion of Israel on the day on which the 'Cornet' is blown." puella: J 2 PUERI: K PUIDAMON: K Pursan (demon): G Purson (demon): L 1 puteus: J 2 Putisiel: L 3 pynsylon: J 1 pyon: J 1 pyrteplyn: J 1 pysses (Pisces): J 1 q~uor: J 1 Qadosch (Heb. QDVSh, "holy," an epithet of God): K; NS A17:22f Qafsiel: NS 155 Qamsaniel: NS 160 Qanqaniel: NS 160 Qantiur: NS 241 Qaspiel: NS 236 QDDK (Heb. magic name): NS A17:26 Qedushiel: NS 237 Qoph: K Quabriel: L 3 Quabrion: L 3 Quartas: Ab Quehinen: P iv ix 58 Quel: Magic word: GH quelamya: J 5 Quemis: P iv ix 58 quemon: J 1 quenanel: J 1 Quenol: L 3 Queriel: L 3 Quermiex: P iv ix 58 Quesdor: L 3 queue: P i v 27 Queyhuc: P iv ix 48 quibari: P i v 27 Quibda (aerial spirit): L2 Quirix: L 3 Quision: Ab quislep: J 1 quisyell: J 1 Quitta (aerial spirit): L2 Quosiel: L 3 quybon: J 1 quyhym: J 1 quyron: J 1 ra: J 1 RA: K raacpel: J 1 Raajah: L 3 raam: P i v 27 Raàmiel: NS 240 raamyell: J 1 rabaly [S: rabali]: J 2 rabannie: P i v 27 Rabarmas: J 1, 5 Rabas (aerial spirit): L2 rabasadail: J 2 Rabdos: TS Rabel: Magic word: GH Rabianara, rabianira (name of the earth in Autumn): H; J 5 Rabiathos [S: rabihathos]: J 4 Rabidandes (or Rabidanadas): (name of spirit): GV Rabiel (aerial spirit): L2 Rablion (aerial spirit): L2 Raboc (aerial spirit): L2 rabsylyn: J 1 Rabuch: J 5 Rabur: H; J 1, 5 rabyhel [S: rabihel]: J 2 Rabyz: P iii ix 17 Rachiar: Ab Rachiel (an angel of Friday): H rachyn: J 1 raconcall: J 1 racyelyn: J 1 racyno: J 1 Radarap: Ab Raderaf: Ab Radiaha: Divine name: GH radix: J 2 radyel: J 1 Rael (angel of the second heaven): H Rafael: TS; see also Raphael raffylyn: J 1 ragael: J 1 ragahal: J 2 ragahel: J 2 Ragalim: Ab Ragaras: Ab ragen: J 2 rageyel: J 1 ragia: J 2 ragiomab: J 2 ragion: J 2 Ragna: J 2, 3 ragnaht: J 2 ragnali [S: ragnali ranal corrected to raguali ranal]: J 2 ragnathi: J 2 ragua: J 3 raguam: J 2 Raguel: E Rahatiel: NS 173 Rahmiel: NS 186, 234, 237 Rahumel (angel of the fifth heaven): H raictotagti [S: rai_?_totagn]: J 2 Rakhaniel: K Rakidon ('Rakidôn): Angel (or demon) of 22nd hour of Tuesday: MTS ramagay: J 2 ramaht: J 2 Ramaratz: Ab ramasdon: J 1 Ramat: GH Ramay: J 2, 4 Ramaziel: L 3 Rameel: E ramel: J 2 Rameriel: L 3 Ramersy: L 3 Ramesiel: L 3 Ramica (aerial spirit): L2 Ramison: Ab Ramiuson: Ab Ramlel: E Ramna: J 4 Ramoras: Ab ramuel: J 1 Rana (6th hour of night): H Rana: K ranahel [S: tanahel]: J 2 ranaihel [S: ramaihel]: J 2 ranal: J 2 Ranar: Ab Ranciel (aerial spirit): L2 Raner: Ab raneyl: J 1 Raniel (angel of the third heaven): H Ranix: P iv ix 64 ransyel: J 1 Rantam: GH Rapha: TS Raphael (Heb. RPAL: A; E; angel of Wednesday/Mercury: H; J 1, 2, 5; K; L 3; NS (passim); OP2.12; P iv vii 23; T; TS; 'Rafaêl: Angel of Thursday/Jupiter: MTS Raphaim, or Cowards: K Raphan: TS Raphiel: L 3 Rapsiel (aerial spirit): L2 rapynes: J 1 rapyon: J 1 raqiel: J 5 Raquie: H Raquyel: J 5 rarafeyll: J 1 Rariof ('Rariôf): Angel (or demon) of 4th hour of Friday: MTS rarorhyll: J 1 rasahanay: J 2 Rasamarathon: J 1, 5 rasamen: J 2 rasay: J 2 rasaym [S: iasym]: J 2 Raschear: Ab rasegar: J 1 rasersh: J 1 rashyel: J 1 rasiohs [S: rasihos]: J 2 rassy: J 1 Rath: TS rathan: J 5 Rathanael: TS Rathiel: L 3 rathion: J 2 Ratziel: L 3 Raubeil: P iii vii 21 Raubel: P iv ix 37 Raubeyl: P iii vii 25 Raucahehil: P iii vii 24 Raucayehil: P iii vii 19 Raum: L 1 Raus: P iii vii 19 Rax: Ab Rayel (angel of the fifth heaven): H Rayetanz: P iii x 1 raym: J 5 raymara: J 2 rayoryn: J 1 Raysiel: L 2 Rayziel: L 3 RAZIEL: K razyarsady: J 1 razyell: J 1 RBIBAVTh (Heb. magic name): NS A17:27 re: J 1 Rebiel: L 3 RECABUSTIRA: K rechihamos: J 2 Reciel (aerial spirit): L2 recreatrix: J 2 RECTACON: K Redemptor: One of the 72 holy names of God: GH redemtrix: J 2 Redimez: P iii ix 1 reealologon: J 2 refaebylyon: J 1 reffylyn: J 1 Regadamer: magic word in K3 Regael: L 3 Regerion: Ab regina aurora: J 2 Reginon: Ab REGION: K regnya: J 1 regon: J 2 Rehael: J 5 Reiiah [A: Reiiel]: J 5 reiial: J 5 reil: J 5 Rekhodiah: K relamye: J 2 relmalaguoram [S: relmalagnoram]: J 2 reloymal [S: regoymal]: J 2 relyon: J 1 remafydda: J 1 remanthar [S: remanathar]: J 3 remasym: J 2 Remasyn: L 3 remay [S adds renay]: J 2 remelthot [S: remelthet]: J 2 remelyhot [S: remelihot]: J 3 remiare: J 5 Remiel: E Remis: K4 Remischat: magic word in K3 remolithos [S: remohthos]: J 2 Remoron: Ab Rengliel: L 3 reniayeyll: J 1 Reniolithos (vel Remolohos [S, S2: "Remolithos"]: J 3 requiel: J 5 res: J 1 resamarathon: J 5 resaram: J 2 resaym: J 2 Reschith ha-gallalim: Hebrew for Primum Mobile (see OP2.13) Resh: K Resochin: One of the demons in K3 with dominion over affairs of state (alternate spelling: Roschim) resphaga: J 2 Ressurectio (sic *Resurrectio): One of the 72 holy names of God: GH Rethel: J 1, 5 Retragrammaton (typo for Tetragrammaton?): G reuilsemar [S: renylsemar]: J 2 reycat: J 1 riahaccon [S: riahacton]: J 2 Riajah: L 3 ribbarim: P iv ii 3 Richel (aerial spirit): L2 Rigios: Ab Rigolen: Ab Rikorgos: NS 201 Rimezyn: L 3 Rimog: Ab Rion: G Rissasoris: Name of God: GH robrinez: J 5 robyca: J 1 Rocobem: G Roehel [A: Raehel]: J 5 roel: J 5 Roêlêd: TS Roelhaiphar: K Roffles: Ab Rofocale (see Lucifuge): G rofynyel: J 1 rogay: J 3 Roggiol: Ab rognohon [S: rognhon]: J 2 rogonbon: J 2 rogor: J 2 Roler: Ab Romages: Ab romasim: J 2 romayl: J 1 Romeroc: Ab Romiel (aerial spirit): L2; L 3 Romoron: Ab Romyel (aerial spirit): L2 romyel: J 1 ronala: J 2 ronayeyll: J 1 Ronove: L 1 Roquiel: P iv ii 20 Rorêx: TS Roriel (aerial spirit): L2 ros: J 2 rosa: J 2 Rosaran: Ab ROTAS: K Rotho: magic word in K3 Rothon: J 1, 5 rothos [S: rochos]: J 2 Rotor: Ab Roustat ('Roustát): Angel (or demon) of 23rd hour of Wednesday: MTS Rouvayet: GH RPAL (Raphael Heb. angel, q.v.): NS A18:4 Ruach: Ab; K RUACHIAH: K Ruax: TS rubbelyn: J 1 Rubiel (angel): G Rubiphaton: Divine name: GH rubyeyel: J 1 Rudefor: L 3 ruffar: J 1 rufibian: J 5 Ruhiel: NS 236 ruhos: J 2 Rukum: Ab Rumael: E Rumjal: E Rymaliel: L 3 saaysac: J 2 sabaarna [S: sabarna]: J 2 sabaday: J 1 sabahel: J 2 sabahot [S: sadahot]: J 3; One of the 72 holy names of God: GH sabal: J 2 sabam [S: satam]: J 2 Sabaot (=Sabaoth): G Sabaoth (name of God): GV; J1, 5; NS (passim) OP2.12; TS sabar [S: sabat]: J 2 Sabas (aerial spirit): L2 sabat: J 1 Sabbac: H Sabbathi: Hebrew for Saturn. See OP2.13. Sabbatum: P iv ii 19, 23 Sabeel (Sabeél): Angel of Tuesday/Mars: MTS Sabiel: L 3 sablachom [S: sablathom]: J 2 Sabnach: L 1 Sabrael: TS Sabrathan: L 3 sabsacom: J 2 Sabunê: TS sabybyall: J 1 sacadyel: J 1 Sacamap: J 4 Sacas: P iii vii 17 saccail: J 2 saccamaht [S: lattamaht]: J 2 saccynyel: J 1 sacdon: J 1 Sacerdos: One of the 72 holy names of God: GH Sachael: L 3 Sacharios: J 4 Sachiel: Ab; K; L 3; angel of Friday/Venus: H sachir: J 5 Saclay: H sacqiel: J 5 sacra: GV sacramagay [S: secumagay]: J 2 sacramalaip: J 2 sacramathon [S: sacramathan]: J 4 sacramay: J 2 sacramazaym: J 4 sacramyzan: J 4 sacrarium: J 2 sacrehos [S: satrehos]: J 2 Sacriel (angel of the fifth heaven): H; angel in K4 Sacromaahe [S om.]: J 4 sacromehas [S: secomehal]: J 2 Sacromohem: J 4 sacronalon [S: setronalon]: J 2 sacronomay [S: saconomay]: J 2 sacstoyeyn: J 1 Sadai: see Saday sadail: J 2 Sadain: magic word in K3 sadam: J 2 sadamiel: J 2 Sadar (aerial spirit): L2 Saday, Sadai: H; J 1, 2, 4, 5; K4; L 1, 2; OP2.13; One of the 72 holy names of God: GH (Shaddai) sadayne [S: ordayne]: J 2 Saddiel (aerial spirit): L2 Sadedali (5th hour of day): H; K Sadiel: L 2 (aerial spirit); L 3 Sa`diel: NS 161 Sadiniel: L 3 Sadqiel: NS 203 saduch: J 2 saduhe [S: saduht]: J 2 Sadyon (vel Herlon): J 3; J5 Saefarn (aerial spirit): L2 Saefer (aerial spirit): L2 Saemiel (aerial spirit): L2 saffyell: J 1 saforac: J 1 Safuelor: J 1 safyda: J 1 Safsafiel: NS 160 Safyel: NS 203 sagaht: J 3 Sagani (class of spirits): A Sagares: Ab Sagatana: GV Sagel: L 3 Sagiel: L 3 Sagittarius: J 1, 5; K; L 1, 3; P i iv 6, 20-22; v 34; ii x 45, 82; xi 27-29; xii 26, 48, 55; iii ii 10; iii 21; ix 11, 12; iv ii 10 sagnaht: J 2 sagnanar: J 2 Sagnel: L 3 sagomossyn [S: fagomossyn]: J 2 sagriel [A: Tagriel]: J 5 saguaht [S: sagnaht]: J 3 Sagun: H Sahael: L 3 sahalat [S: sahaletromar]: J 2 sahaman: J 1 sahamuhã [S: sahamuhum!]: J 2 Sahariel: angel: BP 3c Sahel: L 3 sahgragynyn: J 1 Sahiel: L 3 sahinyel: J 1 sahuhaf: J 1 saibaiol: J 2 Saima: J 4 salaht: J 2 salaihel: J 2 salail: J 2 salaior: J 2 salaiz: J 2 Salam (12th hour of night): H; K salamaht: J 2 Salamandrae: G salamatha: J 2 Salamia (angel): H salamothono [S: salomothono]: J 2 salamyel: J 1 salamyhym: J 3 salatabel [S: salatambel]: J 2 salatehen: J 2 salatelli: J 2 salatelly [S: salatelli]: J 2 salathaam [S: lalathaam]: J 2 salatiae: J 2 Salatiel [S: sabatihel]: J 4 salatoham: J 2 salatyal [S: salatial]: J 2 Salay: H salchmeon: J 5 saleht [S: laleht]: J 2 salem: J 2 salemanasay [S: salemanasai]: J 2 Saleos: L 1 salepatir: J 2 saletha: J 2 Salguyel: J 5 salha: J 1 salhy: J 1 Salla (4th hour of day): H; K Sallaht: J 1 Sallales (angel, minister of Mediat): H salmana: J 2 salmatha: J 2 salmatihal: J 2 Salmay: GV salmazaiz: J 2 salmeht: J 2 Salmel: J 5 Salmios: one of the names of the demon called the "strangling mother of boys": BP 25c (called Samyos in 6b) Salnaquil: P iv iii 2 saloht: J 2 saloseey [S: salasay corrected to salaseey]: J 2 Salouel, Salouêl (Salouhl) (angel of Monday/the Moon): MTS salpha: J 2 salquihel: J 2 Salus: J 2, 5; One of the 72 holy names of God: GH Saluxio: Magic word: GH Salvator: One of the 72 holy names of God: GH Salvor (aerial spirit): L2 salyhelethon [S: "salihelethon"]: J 3 salym [S: salephusalym]: J 2 salyon: J 1 samachily [S: samachili]: J 2 Samael: H; J1; J5; K (or jugglers); L3; NS 155, 201, 217, 236; P iv vii 23 samagoy: J 2 Samahel: J 5 samahot: J 3 samaht: J 2, 4 samal: J 2, 3 Samalabactany: Divine name: GH samalanga: J 2 samalerihon: J 2 Samalo: Ab samalyhon: J 2 samamar: J 2 samanachor: J 2 samanathos: J 2 samanay [S: samãnay]: J 2 samanazay: J 2 samanlay: J 2 samar: J 2 samaril [S: samara]: J 2 samatihel [S: lamatihel]: J 2 Samax (king, angel of the air ruling on Tuesday): H samay: J 2, 4 samaychel [S: sanayhel]: J 2 samayelyn: J 1 samayhel [S: samyhel]: J 2 samaym: J 5 samayrlyazer [S: lamairhazer]: J 2 Samazaraht [S: samazataht]: J 4 Samazarel: J 4 samaziel [S: famazihel]: J 2 samaziho: J 2 sameht: J 2 Samekh: K samel: J 2 Samelon: L 3 samennay: J 2 Sameon: L 3 Sameriel: L 2 Sameron: L 3 Samerym: L 3 samhel: J 2 samhyell: J 1 Samiel: (angel): BP 3c; L 2 (aerial spirit); L 3 samiht: J 2 samina [S: sam~a]: J 2 saminaga: J 2 Samjaza: E Samlazaz: E samma [S: sam~a]: J 2 sammazihel: J 2 samna: J 2 samochia [S: samothia]: J 2 SAMOEL: K samohaya [S: samohaia]: J 2 samoht: J 2 Samores maymon: P iv vii 23 Samoy: GV Samsapeel: E samua [S: samna, senma]: J 2 Samuel: L 3; T Samy: J 4 samyb: J 2 samychy [S: samychi]: J 2 Samyel: J 1; L 2 (aerial spirit) samyey: J 2 samyha: J 2 Samyhahel [S: samyhehel]: J 4 samyhan: J 2 samyhas [S: samayhas]: J 2 Samyhel: J 2, 5 samyl: J 2 Samyos (Sâmyos): one of the names of the demon called the "strangling mother of boys": BP 6b samysarach: J 1 Samyyhel [S: samyhel]: J 4 sanaday: J 2 Sanael: L 3 sanaioho [S: senaibi]: J 2 sanamam [S: sanam&atlde;]: J 2 sanamathocos [S: sanamathotos]: J 2 sananazihel [S: sanazihel]: J 2 sanatihel [S: sanacihel]: J 2 Sanayfar: L 3 sanaziel [S: sanazihel]: J 2 sancti: J 2 sanctissima: J 2 Sanctus: One of the 72 holy names of God: GH Sanctus Pater: One of the 72 holy names of God: GH Sandalphon: K sandalson: J 1 sandamruch: J 5 Sandaruz: P iii x 9 saneinas: J 1 sanfael: J 1 SANGARIEL (angel): K Sangiel: L 3 sangos: J 1 Saniel: L 3 Sanigron: NS 171 sanihay: J 1 sansany: J 1 Sant: GH Santanael (angel of the third heaven): H santon: J 1 sanytyell: J 1 Sapason: Ab saphar [S: saphur]: J 2 saphara: J 2 Saphathoraél: TS saphay: J 2 saphiamon: J 2 saphomoron: J 2 saphor: J 2 saphorenam: J 2 saphoro: J 2 saphrez [S: saphiez]: J 2 saphya [S: saphia]: J 2 Sapiel (angel of the fourth heaven): H Sapientia: J 5; One of the 72 holy names of God: GH sapinon [S: sapynon]: J 2 Sapipas: Ab Sar: H Sarabotes (king, angel of the air reigning on Friday): H sarabyhel [S: sarabihel]: J 2 Sarach (aerial spirit): L2 saracu: J 1 Saradon: GH Saraehelyhel [S: samehelihel]: J 4 Sarael (aerial spirit): L2 Sarafiel: NS 232 sarahihel: J 3 Saraht [S: sarahe]: J 4 saraht: J 2 saramany: J 2 saramel: J 2 Saranana: L 4 sarananuf: J 1 Sarandiel: L 3 Sarao: K4 Saraph: Ab Saraphiel: L 3 sarapiel: J 5 Saraqael: E sarara: E Sarasim: Ab Sarason: Ab saratihai: J 2 saraumay [S has saraumay corrected to ?sarammay]: J 2 Saraye: H Sarbanael: NS 186 Sarbiel: NS 155 Sarca: P iii vii 30 sarcihate: J 2 Sardiel: L 3 Sarfiel: L 3 Sargon: NS 202 sarib: J 3 Sariel: E; L2 (aerial spirit) Sarietur: GH sarimalip: J 2 SARION: K saripel: J 5 Saris: Ab Sarisel: Ab sarmalaip: J 2 sarman: J 1 Sarmon: L 3 Sarmozyn: L 3 sarnelohatehus [S: sarvelo hatehus]: J 3 saromegall [S: filiomegal]: J 2 saron: J 1 Saroy: GV Sarphiel: angel: BP 3c, 10c, 25c Sarra: Ab sarramazili: J 2 sarranay: J 2 sarsac: J 1 sarsall: J 1 Sartabakim: Ab sarthamy: J 3 sartharay: J 3 Sartiel: NS 202 Sarviel (aerial spirit): L2 sarycam: J 1 saryel, saryell: J 1 sarynõ: J 1 Saryyel: J 5 Sasael: L 3 Sasajah: L 3 Sasangen bar Faranges: NS 76 sascunyel: J 1 sascy: J 1 sase: J 1 sasnyeil: J 1 saspy: J 1 Sasquiel: L 3 Sassur (9th hour of night): H; K sastyracnas: J 1 sasuyell: J 1 satabis [S: satabis]: J 2 Satael (an angel of Tuesday): H satalmagu: J 2 Satan (devil): A; Ab; K; NS 187, 217; TS Satanaschi: One of the chief demons under Lucifer in Clavicules du Roi Salomon, Livre Troisieme, par Armadel Satanachia (demon, grand gen.): G; GV Satanackia: GV Sataniciae: GV Sataniel: NS 232 Satans: E Satarel: E Satariel or concealers: K Satarin: A spirit: GH satel: J 5 Satgaron: NS 162 sathabmal [S: sathabinal]: J 2 sathabynhel: J 2 sathamac [S: lathamat]: J 2 sathamenay: J 2 sathamyanos: J 2 sathamyham: J 2 Sathan (Satan): J 1; L 1 sathanael: J 2 Satanas: Demon: GH sathanos [S: lathanos]: J 2 satharios: J 2 sathonomay [S: sathomanay]: J 2 Satiel: GH; L 3 Satifirl (aerial spirit): L2 satihel: J 5 SATOR: K; GH satpach: J 1 Satquiel, satquyel: J 1, 5; P iv vii 23 satuel: J 1 SATURIEL: A; K Saturn: J 1, 5; L 1, 3, T Saturnites: K Saturnus: P i ii 4; iii 2; iv 2, 6, 31, 33; V 8, 15, 24, 31; ii iii 8, 14, 15; v 2; vi 6, 7, ix 6, 7; x 2, 9, 11-14, 41, 42, 81; xii 7, 10, 18, 21, 29, 32, 39-41, 43-45, 47-50, 55, 56; iii i 3, 6; iii 2, 4, ii 2, 4. 11, 33;vii 2, 9, 10, 16-19, 23, 38; viii tit., 2, 3; ix 1, 11; iv ii 3, 19; iv 5, 22, 39, 55, 59; vi 2, 3, 8, 11; vii 8, 9, 31, 44; ix 58 Satyhel: J 5 satymn: J 1 Satziel: L 3 Sauriel, Sauriêl (Saurihl) (angel of Sunday/the Sun): MTS Savael: L 3 Savaniah (or Savania): K; K4 Saviel: L 3 sayher: J 2 Saylemaht: J 3 saymanda: J 4 Sazamay: J 4 Sazamaym: J 4 sazanachoray: J 2 sazanyhel [S: cazanyhel]: J 2 sazaratha: J 2 sazatham [S: samzatham]: J 3 Saziel: J 4; L 3 Sbarionat: Ab Sbirouel (Sbirouél): Demon of Tuesday/Mars: MTS scamburion: J 5 SCEABOLES: K scetaburous: J 5 Schabuach: Ab Schaluach: Ab Schaluah: Ab Scharak: Ab SCHECHINAH: K Sched: Ab Schedbarschemoth Scharthathan: Spirit of the spirits of the Moon (OP2.22) Schelagon: Ab Schelegon: Ab scheliel: J 5 SCHEMES-AMATHIA: H; L 1 SCHEMES: Hebrew for the Sun. See OP2.13 and L 2. schemhamphoras, [S2: semenphoras; S: shemhamphorash], sememphoras: J 1, 5 Scheva: G Schii: K Schioel: K Schyphaon: J 5 Scies: K4 Scingin: GV Scircigreur: GH Scirlin: GV Sclavak: Ab Scorpio: J 1, 5; K; L 3; P i iv 18-20, 33; v 14, 25; ii i 2; ix 4; x 50, 83; xi 24-26; xii 23, 41, 47; iii ii 9; iii 20; vii 29,36, 37; iv ii 9 Scrilis: Ab SCYRLIN: GV scyystalgaona: J 5 Sealiah: J 5 Sebach (aerial spirit): L2 sebanay: J 2 sebanthe: J 2 sebar [S: sehar]: J 2 sebarnay: J 2 sebemuay [S: selamnay]: J 2 sebranay: J 2 Secabim: Ab secalmana: J 2 secasehagihon [S: secasehogyhon]: J 2 secastologyhon [S: secastologihon genagnolos]: J 2 sechamy [S: "sethamy"]: J 3 Sechce (vel Sethye) [S: Sethce]: J 4; J5 SECHEZZE: K Sechiel: Divine name: GH sechoiro [S: sethoiro]: J 2 Sechothamay [S: sethothamay]: J 4 sechyel: J 1 secomathal: J 2 Secozam [S: lecoram]: J 4 Secozomay: J 4 secranal: J 4 secray: J 2 secrmagnol [S: secromagnol]: J 2 Sedames: G Sedomazay [S: sedomasay]: J 4 Sedo An: K4 SEDON: K Seehiah: J 5 Seere: L 1 SEFONIEL, one of the two Princes of the Universe: K Segaht: J 3 Segal: GV seghehalt: J 2 segher: J 2 SEGILATON: K SEGON: K Segrael: GV segyhon: J 4 sehan: J 2 sehã [S: sehant?]: J 2 seheliel: J 5 Sehix: P iv ix 63 sehon: J 2 sehor: J 2 Sehumeny: J 4 Sehva: K4 seiha: J 2 seihel: J 2 Sekabin: Ab Sekiel: L 3 selapati: J 2 selchora: J 3 Selehe: P iv ix 35 sellaht: J 5 sellal: J 5 selmahat: J 2 selmar: J 2 selops: J 5 Selytarel: One of the demons in K3 with dominion over light selyypon: J 1 sema thiotheos [S: semathyotheos]: J 2 semacheher [S: sematheher]: J 2 semagar: J 2 semagel: J 2 semaharon: J 2 semahel: J 2 semaht: J 2 semail: J 2 semal: J 2 semale: J 2 semalet: J 2 semalgay: J 2 semalsay: J 2 semaly: J 2 semam: J 2 semamarym [S: semamarim]: J 2 semana: J 2 semanay: J 2 semar: J 2 semarnail: J 2 semasgyy: J 2 semassaer: J 2 Semathy (uel Senrathy): J 2 semay: J 2 semazihar: J 2 semear: J 2 semegey: J 2 semeham: J 2 semehel: J 2 Semeht (uel semeth): J 2, 3 semelay: J 2 semeliha [S: semeltha]: J 2 sememamos [S: sememanos]: J 2 sememay: J 2 semenos: J 2 Semenoyn [S: semonoyn]: J 4 semeol: J 1 Semeot: Ab semession: J 2 semethay: J 2 semezai [S: semazai]: J 2 semezi hel [S: semezihel]: J 2 semhazylyn: J 1 semhel: J 2 semichros [S: semicros]: J 2 semiha: J 2 Semiphoras: G semiramoht [S: lemiramoht]: J 2 semita: J 2 Semitis: K Semjaza: E Semlin: Ab semnay: J 2 semohit [S: zemohit]: J 2 Semoht (vel Gymath, vel Lemoth) [S: Lemoth]: J 2, 3 semoiz: J 2 Semorgizethon [S: sezorgizechon]: J 4 semozhat [S: semobzhat]: J 2 semozihot: J 2 semua [S: samna]: J 2 semuazliel [S: semnazliel]: J 2 semyday: J 2 semyha: J 2 semyhahes: J 2 semyhamaym [S: lemyhamaym]: J 2 semyharicht [S: semyhariht]: J 2 semyhel: J 2 semyhor: J 2 semyhot: J 2 semyhylym: J 1 semylihel: J 2 semymarithaton [S: semymartchaton]: J 2 semyna themas [S: Seminathemas]: J 2 semynar: J 2 semyr [S: sennyr]: J 2 semysenue [S: semysenne?]: J 2 senac: J 2 senachar: J 2 senadar [S: senadae]: J 2 Senael: L 3 senahel [S: senasel]: J 2 Senales: J 2, 4 senam: J 2 senar: J 2 senather: J 2 senayhel: J 2 senegalon: J 4 Sengael: L 3 seniquiel: J 1 senon [S: lenon]: J 2 senos: J 2 senosecari: J 2 senoz: J 2 senuales [S: sennales]: J 2 senyha: J 2 Sepasqiel: NS 161 sepha: J 2 sephamanay: J 2 sepharaym: J 2 sepharma [S: sephalzna]: J 2 sephastaneos: J 2 sephatihel: J 2 sephatya: J 1 sephay: J 2 SEPHERIEL: K sephet: J 2 sephey [S: sephei]: J 2 sephezium [S: sephezimu]: J 2 sephormay: J 2 sephoros: J 2 Sephosiel: K sephyron: J 5 sepizihon: J 2 seplatihel: J 2 Sequiel (aerial spirit): L2 Serabilem: GV serail: J 2 Seranna: magic word in K3 Seraph: GV; K; K (one of the four rulers of the Elements) seraphie: P iv ii 9 Seraphiel: H; L 3 Seraphim, Fiery Ones: GV, K; TS Seraphin: E; J 1 Seraphyn: J 1, 2 Seraquiel (angel): H seray: J 2 seremanay [S: setemanay seremany]: J 2 seremyhal: J 4 sereryel: J 1 Sergen: GV Sergomazar: J 4 Sergulas: demons in K3 Sergulath: GV Sergutthy: GV serihon [S: seryhon]: J 2 Sermeot: Ab Sernchiel: magic word in K3 Serognegnos (uel seregneguos): J 2 seroguomay [S: serognomay]: J 2 Seronea: J 4 Serpefeel (Serpefe&eacirc;l): Angel of Thursday/Jupiter: MTS serpens: J 5 Serquanich: L 3 Sersael: L 3 Serugeath: GV seruph (or nathaniel): J 5 Serupulon: Ab Serviel: L 3 seryel: J 1 seryhon: J 2 sesalihel: J 2 sessle: GV Setchiel (angel of the third heaven): H Sethô: J 1 sethar: J 2 Sethee: J 5 sethei: J 2 sethemaesal: J 2 Sethiel: L 3 sethoham: J 2 sethor: J 2 Setiel: L 3 sexagip: J 5 seymaly: J 2 sezamagua [S: "sezamagna"]: J 3 sezehacon: J 4 sezimel: J 2 seziol: J 2 sezior: J 2 sezyhel [S: sezihel]: J 2 SGBAVThThIIK (Heb. magic name): NS A17:24 shabtai/Saturn?: TS SHADAI: L 4 Shaddai, Shaddaï: Name of God; K (often written Saday, see also El Shaddai); NS 155, 156, 177, 225 SHADRACH: K Shakhmuel: NS 241 Sha`mael: NS 186 Shamain: H Shamiel: angel: BP 3c Shamshiel: angel: BP 3c Shax: L 1 ShBThAI, Shabbathai, Saturn: K SHEMA: K Shemeshiel: K Shemhazai: NS 232 Shibbeta: demon associated with 'throat affections' among children (Taanith, 20 b), BP xx Shin: K ShMARIH (Heb. name of God): NS A17:10 ShMA (Heb. magic name): NS A17:24 ShMSh, Shemesh, the Sun: K shocodothos [S: sehocodothos zehocodos]: J 2 ShRM (Heb. magic name): NS A17:28 Shufiel: angel: BP 3c ShVMRAK (Heb. name of God): NS A17:8 Si: magic word in K3 Siar (Si´r): Angel (or demon) of 13th hour of Saturday: MTS Sibolas: Ab sichiron: J 2 sicragalmon [S: sicagalmon]: J 2 sicromagal: J 2 sicromemior [S: sicrogamõ]: J 2 sicrozegamal [S: sicrozeganial?]: J 2 SID, the Great Demon: K (var Cid, le grand Démon) Sidqiel: NS 155, 213 SIDRAGOSAM: GV Siely: P iv ix 35 Sifon: Ab Sigis: Ab Sigos (Sigós): Angel (or demon) of 12th hour of Thursday: MTS sihotil [S: honl]: J 2 Sikastin: Ab Sikastir: Ab Silat: GV Silido (Silidô) Angel (or demon) of 4th hour of Sunday: MTS sillezaleht: J 2 Silma: magic word in K3 Silouanel (Silouanêl): Demon of Wednesday/Mercury: MTS silymal [S: silimal]: J 2 silymythu [S: silimythu]: J 2 Simapesiel: E simazihel [S: simaziel]: J 2 Simulaton: Divine name: GH SIMULATOR: K Sinachi: Alternate spelling for Sirachi in K3 Sinchateriel: J 5 Singambuth: GV siothos: J 2 Siphon: Ab Sipillipis: Ab Sirachi: One of the chief demons under Lucifer in Clavicules du Roi Salomon, Livre Troisieme, par Armadel Sirath: magic word in K3 Sirchade: GV Sirechael: One of the demons in K3 with ability to animate Sirgilis: Ab Siriton (Siritón): Angel (or demon) of 20th hour of Monday: MTS Sirmon: divine name: GH Sirumel (or Selytarel): One of the demons in K3 with dominion over light Sitael: J 5 Sitgara: L 2 Sitri: L 1 SITTACIBOR: K Skamidinos: Angel (or demon) of 7th hour of Monday: MTS Skitogiri: Angel (or demon) of 6th hour of Wednesday: MTS Skolion (Skolión): Angel (or demon) of 2nd hour of Monday: MTS Skonin: Angel (or demon) of 14th hour of Tuesday: MTS Slahta: spirit of pain in the head: BP 1c. Cf. Talmud, T. Sabbath, 90 a; Gittin, 68 b, &c. slevor: GV Sloonus: 'man of fire' invoked (along with Gannus) in BP § 13 (p. xxxii) snazihel [S: senazihel]: J 2 Sobe: Ab Sobel: Ab Sobhe: Ab socagamal: J 2 socalma: J 2 socalmata: J 2 Sochas (aerial spirit): L2 Sochen: Ab Socodiah: K Socohiah: K socromagnol [S: socromgnol]: J 2 soctaht [S: sotthaht]: J 2 soday: J 2 Sodiel (aerial spirit): L2 Sodierno: G Sodirno: GV Sodxer: G sodyel: J 1 sohomythepoten [S: Sohomythepoten]: J 2 Sol: J 5; L 1, 4; P i iii 2; iv 2, 6, 31, 33; v 8, 16, 18, 24, 31, 32, 36, 44; ii iii tit., 1-7, 11, 12, 15, 16; v 3; vi 6; x 5, 9, 22-25, 39, 51-54, 82, 84; xi 1, 2, 39; xii 3, 14, 28, 39-51, 53, 55, 57-59; iii i 1, 6; iii 2, 7, 11, 33; v 3; vi 4, 5; vii 5, 12, 27-29, 36-38, 40; viii tit., 1, 2; ix 4, 11-17; x 11; xi 1, 71, 74, 88, 92, 96, 106, 131; iv i 12; ii 7, 12, 17, 22; iii 1, 2; iv 3, 20, 29, 37, 39, 52, 55; v 11; vi 5, 13; vii 8, 11, l3, 20, 38, 39, 41, 49; ix 19, 61; Name of God: GH Solar spirits: K Soler (typo for Soter>): G Soleviel: L 2 solin: J 5 Solymo: GV Somis: Ab Son: K Son_of_Man: E Soncas (angel of the fifth heaven): H sonne (= the Sun): J 5 sonne, the (= the Son): J 1, 2, 5 Sophiel: K sophornay: J 2 Sorath: The spirit of the Sun (OP2.22) sorathim [S: lorathim]: J 2 Soriel (aerial spirit): L2 (2) sornadaf: J 1 soromono: J 2 Sorosma: Ab sorosomay [S: sorosamay]: J 2 sorozomay [S: sorozamay]: J 2 Sorriolenen: Ab Soter (var. of Sother): G Soterion: Ab sothal: J 2 Sotheano (aerial spirit): L2 Sother: J 1, 2, 5; One of the 72 holy names of God: GH sothiron: J 2 sothoneya: J 2 sozena: J 2 sozienziha [S: sozihenziha]: J 2 sozor (vel soror): J 2 Spandarmad, Spendarmad (MP), Spenta-Armaiti (Av) Archangel (Amesha-Spenta) associated with Devotion, presiding over the Earth: Z Spendonim (Spendonim) (angel of Monday/the Moon): MTS Speraton: Divine name: GH Spes: J 2; One of the 72 holy names of God: GH Sphandôr: TS Sphendonaêl: TS Sphênêr: TS sphray: J 5 Spirits of the woods (class of spirits): A spiritus: J 2 splendor: J 2, 5 Spondor (Spondôr): Angel (or demon) of 3rd hour of Saturday: MTS Sponsa: One of the 72 holy names of God: GH sponsa filia: J 2 sponsus: J 5 Sporgon Go, sporgongo: J 1, 5 spugliguel (The head of the sign of the Spring): H; J 5 stanazihel: J 2 stancchel [S: stanithel]: J 2 Stelfa (Stelfá): Angel (or demon) of 11th hour of Saturday: MTS Stephanata: One of the chief demons under Belzebut in K3 stella aurea: J 2 steluyel: J 1 sterlunilon: J 5 stilmon [S: scilmon]: J 2 stimulamathon: J 5 Stimulamaton: G Stimulator: GV stoexhor: J 5 stola: J 2 Stolas: L 1 stomicopten [S: scomicopoten]: J 2 stomycros [S: scomycros]: J 2 Stratiget (Stratigét): Angel (or demon) of 13th hour of Friday: MTS strinabelion: J 5 Strubiel: L 3 strymay [S: sirymay]: J 2 Stymulamathon: J 1, 5 Suceratos (angel of the fourth heaven): H sucyel: J 1 Sudoron: Ab Suffugiel: One of five demons under Satanachi in K3 sugni: J 1 Sugunth: One of five demons under Satanachi in K3 Suiajasel: L 3 Summum bonum infinitas: One of the 72 holy names of God: GH Sumuran: Ab Sun: E; L 1, 3, 4; T Suni (named alonmg with Susunaos): NS 203, 209 Sunigerom (Sunigêrôm): Angel (or demon) of 7th hour of Saturday: MTS Sunopigos (Sunopigós): Angel (or demon) of 19th hour of Sunday: MTS suphniohet [S: suphn Iohel]: J 2 Suphonaym [S: sophonaym]: J 4 suphu: J 2 Supipas: Ab Suquinos (angel, minister of Mediat): H surail: J 1 Surana: G Surdaniel: NS 236 Surgat: GV Surgatha: One of the demons in K3 surgell or suryel: J 1 Suriel (aerial spirit): L2 ; NS 200, 202 suryel: J 1 Susniel: angel: BP 3c Suspensus: GH Sustugriel: GV susuagos: J 1 Susunaos (named along with Suni): NS 203, 209 Suth (king, angel of the air governing Thurday): H SUVANTOS: K Svesy: G syamathon [S: syliemathon]: J 2 sycromal [S: hicromal]: J 2 Syhel [S: sihel]: J 4 syimnoy: J 5 Sylereht [S: silereht]: J 4 Syloht [S: siloth]: J 2, 4 Sylphae: G symalyel [S: simaliel]: J 2 Symiel: L 2 symychos [S: ieristosymythos]: J 2 syney: J 2 synoy: J 2 syon: G; J 2 Syrach: GV systos [S: sistos]: J 2 sython [S: lython]: J 2 syumelyel: J 1 szarzyr: J 1 szeyeyll: J 1 szncaryell: J 1 TA: K taanat: J 1 Taba'et: E Tabbat: Ab tabernaculum: J 2 Tablas (Tablás): Angel (or demon) of 12th hour of Wednesday: MTS tablic: J 1 Taborix: Ab Tabots: G Tabrasol: GV tabryell: J 1 Tabtalios (Tabtálios): Angel (or demon) of 7th hour of Friday: MTS tabynya: J 1 Tacaros: Ab tacayhel: J 2 Tachael: L 3 Tachan: Ab Tachiel: L 3 tafanyelyn: J 1 Tafrac (8th hour of night): H; K tagahel: J 3 Tagam: magic word in K3 Tagaririm, or Disputers: K Tagat: NS 211 Tagiel: L 3 Tagla (name of God): G Tagnon: Ab Tagora: Ab Tagriel: J5; P ix 54 Tahaytuc: P iii ix 1 Tahiel: L 3 Tahix: P iv ix 59 Tahytos: P iv ix 58 Tainor: Angel in K4 Tajael: L 3 Takhmnan (Takhmnán): Angel (or demon) of 22nd hour of Friday: MTS Takifiel: angel: BP 3c Talbit: P iii ix 11 talguaf: J 1 talgylueyl: J 1 Taliahad, Angel of Water: K Taliel: L 3 TALMAÏ: K talraylanrayn: J 1 talui: J 5 Talvi (Spring): H talyel: J 1 Talyz: P iii ix 1 Tamael: H; K3; L 3 TAMAII: K Tam'aini: E Tamaniel NS 66 TAMEN: K Tameriel: L 3 Tameruz: P iii x 8 Tamiel: L 3; NS 241 Tamines: P iv ix 58 Tamiz: P iii ix 2 Tamlel: E tamtyel: J 1 tamygell [S: tamygel]: J 2 tamyl: J 2 Tamyz: P iii ix 12 Taneha: H TANGEDEM: K Tangiel: L 3 tanyn: P i v 27 taphamal: J 2 Taphat: K Taphthartharath: Spirit of Mercury (OP2.22) Tarados: Ab Tarahim: Ab Tarajah: L 3 Taralim: Ab Tarat (Tarát) Angel (or demon) of 10th hour of Sunday: MTS Tarchimache: GV Taret: Ab Tareto: Ab Tarfo: K4 targuarra: J 5 Tariel: angel: BP 3c Tarihimal: GV tarmanydyn: J 1 Tarmiel (angel of the second heaven): H Tarmytz: L 3 Taros (aerial spirit): L2 tarquam (an angel of autumn): H; J 5 Tarquaret (head of the sign of Autumn): H tartalyn: J 1 tartalyon: J 1 Tartaroel (Tartaroêl): Angel (or demon) of 21st hour of Sunday: MTS Tartarouel ('Tartarouel) (demon of Monday/the Moon): MTS Tartys: L 3 taryel, Tariel (an angel of the Summer): H; J 5 Tashiel: L 3 Tasma: Ab tatgryel: J 1 TATONON: K Tau: GV; K Taueduz: P iii x 10 Taul: GV Taurus: J 1, 5; K; L 3, 4; P i iv 4-6; v 5, 6, 24, 25, 30, 31, 34; ii ix 3, 5; x 85; xi 2, 6-8; xii 5, 40, 41, 43, 55; iii ii 3; iii 14; vii 38; iv ii 3, 8 taututa: P iv 27 Tavael: L 3 Tavar: K4 Taxpon (Taxpón): Angel (or demon) of 13th hour of Wednesday: MTS Taydurez: P iii x 9 Tayhaciedez: P iii ix 12 Taymex: P iv ix 64 Tayros: P iv ix 59 Tayuz: P iii ix 11 Tebdeluz: P iii ix 14 tebethe: J 1 Tebondriel: J 5 Tedeam: Ab Tediel: L2 (aerial spirit); L3 Tefrael (Tefraêl): Angel (or demon) of 20th hour of Tuesday: MTS tegon.: J 2 teguamathal [S: tegnamathal]: J 2 Tehiel: L 3 Tel: Magic word: GH TELANTES: K telemoht: J 5 Teliel: L 3 Tely: GV Temael: L 3 Temas: L 3 Temeyz: P iii ix 15 templum: J 2 Temterans: magic word in K3 temualamos [S: te~nalamos]: J 2 Temuniel: NS 66, 173 Tenaciel (angel of the third heaven): H TENDAC: K tenealogo: J 2 tenebyel: J 1 teneloyhos [S: teneloihos]: J 2 TENET: K tenonem: J 5 tentercenta: J 5 Tephras: TS TERATA: K Terath (aerial spirit): L2 TERLY: Spirit invoked in construction of hand of glory: GH; GV Terrae: G Tesael: L 3 Tetagram (typo for Tetragram?): G Teth: K tethapiel: J 5 Tethel: J 5 Tetra: H Tetragram: G Tetragramathon, tetragramaton, Tetragrammaton: Ab; G; GH; GV; H; J 1, 3, 5; K; L1, 2, 3, 4 TETRAGRAMMATON ELOHIM: K TETRAGRAMMATON TZABAOTH: K tetragramos [S: tetragrammos]: J 2 Tetrarchin: J 5 TEVENI: K Texai: Ab Teyluz: P iii ix 5 Tezael: L 3 tezamahal [S: cezamahal]: J 2 Thaazaron: L 3 thabal: J 2 thael [S: thahel]: J 2 Thafot (Thafôt): Angel (or demon) of 4th hour of Thursday: MTS thagail: J 2 thagromothon [S: thagromathon]: J 2 thahamathon: J 2 thahonos [S: thahanos]: J 2 Thainé: K thalamus: J 2 Thalbus (aerial spirit): L2 Thallal: TS thamal [S: thamahel]: J 2 thaman [S: thamam]: J 2 thamar: J 2 thamasal: J 3 thamazihel: J 2 Thamic (8th hour of day): H Thamiel [S: tacayhelthamyel]: J 2; K (or Double-Headed Ones) Thamur (6th hour of day): H; K thanacon [S: thanathon]: J 2 Thanatiel (aerial spirit): L2 thanccha [S: tharialtha]: J 2 thanoctomas: J 2 thansethay: J 2 Thanu (3rd hour of night): H; K Thapnix: Angel (or demon) of 8th hour of Friday: MTS Tharas (aerial spirit): L2 tharathos [S adds tronios _nomay_ nebay tharato_h_s]: J 2 tharhal [S: tharahal]: J 2 Thariel (aerial spirit): L2 tharietha [S: tharihetha]: J 2 Tharotheos [S: tarotheos]: J 4 Tharshis: K Tharsis (one of the four rulers of the Elements): J5; K Tharson (aerial spirit): L2 theageta: J 2 theal: J 2 thedony [S: theodony]: J 2 thefelyn: J 1 thega: J 2 thegos: J 2 thehe [S: ehehe]: J 2 THEIT: K thelamoht: J 2 thelihem: J 2 theloy: J 5 thelthir [S: thelthis]: J 2 themaay [S: themay]: J 2 themamohi [S: themamoth]: J 2 themamoht: J 2 themare: J 2 themay: J 2 Themaz: L 3 themegoman: J 2 themelyhen [S: themelihen]: J 4 Themiz: P iii vii 21 themohan [S: themohn with a u above the n perhaps indicating that the transcriber couldn't determine which was intended in his Ms.]: J 2 thenaly: J 2 thenuathol [S: themiathol]: J 2 THEODONIAS: H; L 1 theodonos [S: theodonas]: J 2 theodropham: J 5 theogethos [S: thehogethos]: J 2 theohon: J 2 theomegen [S: theomogen]: J 2 theomeguos [S: theomegnos]: J 2 theomiros [S: themyros]: J 2 theomithos [S: theomythos]: J 2 theomogenos: J 2 theomythos: J 3 Theon: J 1, 2, 3, 4, 5; NS 76 theonehos [S: theonthos]: J 2 Theoriel: L 3 Theos (uel Itheos): H; J 1, 2, 3, 5 theoton: J 2 theou: J 2 thephagayn [S: thephagagayn]: J 2 theromagen [S: theromogen]: J 2 thesirara: J 2 thetendyn: J 2 thethagranys [S: thethaganys]: J 2 Thetodof (Thetodóf): Angel (or demon) of 3rd hour of Monday: MTS Thetragrammathon: K4 (variation of Tetragrammaton) Thetron: K4 Theu: GV Thiel (angel of the second heaven): H thihel: J 2 thimas: J 2 thiothot: J 2 Thirama: Ab thnitingren [S: thyntyngren]: J 2 Thoac (aerial spirit): L2 Tholomanos: J 4 tholumgay [S: tholinngay]: J 2 tholynthay [S: cho lymchay]: J 2 thomegen: J 2 thon [S: theon]: J 2 thoneihos [S: thoneos]: J 2 Thonios (Thónios): Angel (or demon) of 9th hour of Saturday: MTS thophares: J 5 thothios: J 2 threhodios [S: trehodios]: J 2 Thribiel: L 3 thromahos (vel thromahnos): J 3 thrones: E THSIMA: magical word used in 'Binding the fever': BP 17c Thurcal (aerial spirit): L2 Thuriel (aerial spirit): L2 thurigium: J 2 Thurmytz: L 3 Thuros: L 3 thus: J 1 Tibiel: L 3 tichiz: J 5 tifrat: P iv ii 12 Tigara (aerial spirit): L2 Tigrafon: Ab Tigraphon: Ab Tiiel: L 3 TILATH: K TILEION: K TILONAS: K TIMAYAL: K Timez: P iii ix 7 Timira: Ab Timo: GV Tinakos: Ab Tinira: Ab tintingethe [S: turtingethe]: J 2 Tioron: Ab TIPHERETH: K TIRA: K Tiragisneil: J 5 Tiraim: Ab Tirana: Ab Tiriel: Divine name associated with Mercury (OP2.22); GH tirigel: J 4 tirimar: J 2 Tiron: Divine name: GH TISTATOR: K TITACHE: K Titeip: H TIXMION: K tobell: J 1 tobenor: J 1 tobyell: J 1 tocius: J 5 Todidedos (Todidedós): Angel (or demon) of 19th hour of Tuesday: MTS Tolet: Ab Tolima: G tolomay: J 2 tolquaret: J 5 Tomas, a name of the Sun: E Ton: K4 tonelyn: J 1 Tonucho: Magical word on fourth ring in Douze Anneaux Topinoch: Magical word on eleventh ring in Douze Anneaux Torfora: Ab tors: J 5 Tos: P iv ix 58 tosgac: J 1 tosgar: J 5 Toun: Ab toupyel: J 1 Toxai: Ab Toz: P iii ix 1, 11 Traci: Ab Trajael: L 3 tralyeylyn: J 1 tranfyel: J 1 TRANSIDIM: K TRANSIN: K Trasiel: L 3 Tremendum: Divine name: GH Trimasael: GV Trinitas: One of the 72 holy names of God: GH Trapis: Ab Trisacha: Ab Trisaga: Ab Tromes: Ab Trubas: L 3 TTNDIAL (Heb. name of Metatron): NS 49 Tual: L 3 tuam deprecor: J 2 Tuberiel: L 3 tubeylyn: J 1 Tubiel (head of the sign of Summer): H; J 5 Tugaros (aerial spirit): L2 Tuigaros: L 2 Tulmas: L 3; Angel invoked in protection from sorcerers: BP 42 Tulot: Ab tulyell: J 1 Tumael: E Turael: E Turel: E Turi'el (Heb. TVRIAL, angel): NS A18:5 Turiel (angel of the third heaven): H Turitel: Ab TURLOS: K Turmiel: L 3 turris: J 2 Turtiel: L 3 turtur: J 2 Tus (minister of Varcan, angel of Sunday): H Tutelar spirits (class of angels): A tutheon: J 1, 5 Tuymeryz: P iii ix 14 TVRIAL (Turi'el, Heb., angel): NS A18:5 tyaf: J 1 tyagra: J 1 tycmar [S: hafartitmar]: J 2 tyfonyon: J 1 tylzdyell: J 1 Tymez: P iii ix 17 tyngehen [S: cyngehen]: J 2 tyngeny: J 2 tynognale: J 2 Tyr: P iii vii 32 tysyryn: J 1 Tzabaoth: K Tzaddi: K Tzadiqel: K Tzakiel: L 3 Tzangiel: L 3 Tzapheal: L 3 TZAPHNIEL: K Tzaphqiel: K TzDQ, Tzedeq, Jupiter: K Tzedeqiah: K Tzethiel: L 3 Tzippat (Tzippát): Angel (or demon) of 5th hour of Thursday: MTS Tzisiel: L 3 uauis: J 2 Ubarin: Ab ucham [R: veham]: J 1 Ucirnuel (angel of the second heaven): H Udaman: Ab Udiel (aerial spirit): L2 ue [R: Ve]: J 1 Ugales: Ab Ugalis: Ab Ugesor: Ab Ugirpen: Ab Ugirpon: Ab Ugobog: Ab Ugola: Ab Uli: G Umariel: L 3 Umeyruz: P iii x 9 Umiel: angel: BP 3c UMSA: K UN: K Unitas: One of the 72 holy names of God: GH unryon: J 1 Uraniel: L 3 Urbaniel (aerial spirit): L2 Urenia: K4 Urgido: Ab Uriel [S: "uryhel"] (archangel): E; GV; H; J 3; K4; TS; (aerial angel): L 2, 3; NS 173, 202, 213 Urigo: Ab Ursa: P ii ii 1; iii vii 26 Ursiel (aerial spirit): L2 Uruel: TS Uruêl: TS Usiel: L 2 Usiniel (aerial spirit): L2 usion [S: usyon]: J 2, 3 usiryon: J 1 Ustael (angel of the fourth heaven): H usyon [S: usion]: J 2, 3 Utifa: Ab Utiridan: J 5 V (=Vau): H Va: H Vaa: H Vabiel: L 3 Vacdez: P iii vi 1 vaceyll: J 1 Vachat (var. of Bathat): H Vadriel (aerial spirit): L2 Vadros (aerial spirit): L2 Vagael: L 3 Vagel: L 3 Vah: One of the magic words to counter headache: GH Vahajah: L 3 Vahejah: L 3 Vajael: L 3 Valac: L 1 Valax: GH Valefar (demon): G; L 1 validiol [S: valiaiol]: J 2 Valiot: GH vallis: J 2 Valnum (angel of first heaven): H Valoi: Magic word: GH Valuerituf: GV Vameroz: L 3 Vamiel: L 3 Vanescor: L 3 Vanesiel: L 3 Vaniel: L 3 Vanosyr: L 3 Vaol: K VAPHORON: K Vapula: L 1 VARAF: GV Varcan (angel of the air runing on Sunday): H Varf: GV Variel: L 3 Varios: G Varmay: L 3 Varpiel (aerial spirit): L2 varthalyn: J 1 vas: J 2 Vasariah: J 5 Vasenel (aerial spirit): L2 Vashiel: L 3 Vaslos (aerial spirit): L2 Vassago: L 1 Vathmiel: L 3 Vatiel: L 3 Vau: K Vay: H Vaycheon: G Vaziel: L 3 veal: J 1 VEGALE: K Ve-Ha-Aretz: K vehemuos [S: behemmos]: J 2 Vehiel: K Vehuel: J 5 vehuiah: J 5 vehych: J 1 Veil: L 3 Vel (angel of the second heaven): H Velel (angel of the second heaven): H VELOUS: GV velum cella: J 2 Vemael: L 3 Vemasiel: L 3 Vemedeyz: P iii x 9 Venahel (angel of the second heaven): H Venaydor: L 3 Venehulez: P iii x 12 Venerean spirits: K Venesiel: L 3 VENIBBETH: K Venochnabrat: G Venomiel: L 3 Ventariel: L 3 Venus: J 1, 5; L 1, 3; P i ii 4; iii 2; iv 33; v 1, 5, 6, 8, 13, 16, 22, 33, 34; ii iii 6, 12, 14, 15; vi 6, 7; ix 5; x 6, 9, 20, 26-30, 46, 55-67, 85; xi 2; xii 5, 9, 19, 20, 30, 34, 40, 46, 48-50, 55, 57; iii i 7; iii 2, 8, 11, 33; v 3; vii 4, 6, 13, 30, 31; ix 5, 15; xi 96; iv ii 8, 20, 23; iv 8, 25, 32, 38, 40, 43, 55, 56, 59; v 11; vi 6; vii 23, 43, 60, 61; ix 62; T Vepar: L 1 Vequaniel: L 3 vera peccatorum medicina: J 2 verbum: J 5 verchiel: Angel ruling over Leo (OP2.14); J 5 verday: J 1 veremedyn: J 1 Veritas: One of the 72 holy names of God: GH vermias: GV vermis: J 5 versiel: J 5 vertus: J 5 Vessur (aerial spirit): L2 Vestas Assa: K4 Vesturiel: GV Vetuel (angel of first heaven): H veualiah: J 5 Vevaphel: K veyn: J 1 Via: J 2; One of the 72 holy names of God: GH Vianuel (angel of the fifth heaven): H Viculus: One of the 72 holy names of God: GH Videgoram: G VILLAQUIEL: K Vine: L 1 Vionairaba (angel of the fourth heaven): H Viordy: GV virga: J 2 Virgo: J 1, 5; K; L 1, 3; P i iv 6, 13-15; v 13, 28; ii xi 18-20; xii 17, 40, 45, 55; iii ii 7; iii 18; iv ii 7, 17 Virtues: K Virtus: One of the 72 holy names of God: GH Visio: One of the 72 holy names of God: GH Vision: Ab Vita: J 2, 5; One of the 72 holy names of God: GH Vitalot: One of the magic words to counter headache: GH vitrea: J 2 vitulus: J 5 vlysacyaia: J 1 vmahel [A: Umabel]: J 5 vna malum: J 2 vnaraxidyn: J 1 vnlylyn: J 1 Vonton: G vos [S: Avs(?)]: J 1 VPPIAL (Ofafi'el, Heb., angel): NS A18:4 Vraniel (aerial spirit): L2 vridithian: J 5 Vriel (aerial spirit): L2 (2); J 5 vsararyeyll: J 1 vsiologihon [S: ustio..?]: J 2 vsion [S: usyon]: J 2 vsiryon: J 5 vsiston: J 5 vsyon [S: usion]: J 2 vsyryon: J 5 Vuael (angel of first heaven): H Vual: L 1 vueryn: P i iv 27 VULAMAHI: K Vulcaniel: L 3 Vulnavij: GV vyxasmyon: J 1 Watchers: E Xamyon: L 3 Xanoriz: L 3 Xanthir: L 3 Xanthyozod: L 3 Xantiel: L 3 Xantropy: L 3 Xantros: L 3 Xemyzin: L 3 Xemz: P iv vii 23 Xermiel: L 3 Xernifiel: L 3 Xerphiel: L 3 Xirmys: Ab Xymalim: L 3 y (=Yod, Yaw): H; J 1 ya: H; J 1, 5; Name of God: GH (variant of Yah, Jah, Iah) yabassa: J 1 yabtasyper: J 1 yadna: J 1 YAH: K; NS 161, 241 Yahbiel: NS 186 Yahel: K yahnt: J 1 YAII: K yalgal: J 1 yalsenac: J 1 YAMENTON: K yamla: J 1 Yamnos (Yâmnos): one of the names of the demon called the "strangling mother of boys": BP 6b Yanor: K yar: J 1 yaran: J 5 yareth: J 5 YARON: K yaryel: J 1 Yashiel: K yasmyel: J 1 yasrozyn: J 1 yassar: J 1 yatayell: J 1 YAYAI: K yayat: J 1 yayell: J 1 yayin: J 1 Yayn (first hour of day): H; K Yayon: K Yazed Mahdat: NS 132 Yazemiz: P iii vii 27 Ybarion: Ab Ychigas: Ab ycolmazay [S: ycolmazai]: J 2 ydolmassay: J 2 ydroel: J 5 ye: J 1 yebel: J 1 Yebil: P iv ii 22 yebyryn: J 1 yedemkyeyl: J 1 Yefefiya: NS 213 YEH: K yehuyha: P i v 27 Yekahel: K yel: J 1 yelbrayeyell: J 1 yelur: J 5 yemay [S: iemay]: J 2 YEMETON: K yeremon: J 5 YES-CHET: K YESHIMON: K yesmachia: J 1 YESOD: K Yetaydez: P iii x 10 Yetayroz: P iii x 11 yetulmassaye [S: yenilmassay]: J 2 YEVIE: K YEZE: K yfaramel [S: "ylaramel"]: J 3 yfaryamy: J 1 Ygata: K4 YIAI: K ylurahyhel: J 5 Ym: J 5 ymalihor: J 2 ymas: G; J 2, 5 ymathon: J 2 ymei: J 5 Ymeynlethon: J 1, 5 ymiamos: J 2 ymos: J 2 ymraell: J 1 ymuathon: J 2 ynel: J 1 yoas: J 1 yocaleme: J 1 YOD HE VAU HE: K Yod: K Yomiel: angel: BP 3c Yopiel: NS 224 YOVA: K ypalis [S: ypolis]: J 2 Yparchos: Ab ypile: J 2 ypomehiles: J 3 Yragamon: Ab Yritron: Ab ysa: J 2 ysael: J 1 ysail: J 2 ysameht: J 2 ysamya [S: ysamyha]: J 2 ysaramana: J 5 ysaray: J 2 ysathay: J 2 ysiscos [S: ysistos]: J 2 Yskyros: J 1, 5 ysmarelion: J 5 ysmas: J 1, 5 Ysmiriek: Ab Ysquiron: Ab ysrael: J 1 ystana: J 1 ysyston: J 1, 5 ythanay: J 5 ytrnt: J 1 yturahihel: J 5 yvestre: J 5 ZA (or ZA ZA) (Heb. magic name): NS A17:28 Zaadalahbia: P iv ix 53 Zaadebola: P iv ix 51 Zaajah: L 3 zaan: J 5 zaare: P i v 27 zaarmethihail [S: zaarmatihail]: J 2 Zaazenach: L 3 zabahal: J 2 zabahat: P i v 27 zabaihon [S: labayhon]: J 2 zabay: J 2 zabayel [S: zabahel]: J 2 zabday: J 2 zabele: J 5 zabin: J 5 Zabriel (aerial spirit): L2 zabuather: J 1, 5 zacahel [S: zatahel]: J 2 zacdon: J 1 Zachamay: J 4 Zachamos: J 4 Zachana: J 4 Zachariel: J 5; L 2, 3; T zachhar [S: zathhar]: J 2 Zachiel: L 3 Zachriel: L 3 Zaciel: L 3 Zackiel: L 3 ZACRATH: K zadaanchyos [S: zadanthios]: J 2 zadan: J 5 zadanay: J 5 ZADES: K Zadiel: L 3 Zadifor (Zadifór) Angel (or demon) of 6th hour of Sunday: MTS Zadikiel: angel: BP 3c Zadkiel: Angel ruling the angelic order of Dominations in OP2.12; J5 zagahel [S: zaguhel]: J 2 Zagal: Ab Zagalo: Ab Zagan: L 1 Zagiel: L 3 zagnam: J 2 Zagnazael: NS 213 zagnel [S: zagnhel or ?zaguhel]: J 2 ZAGVERON: K zahamany: J 2 zahamir [S: zahamyr]: J 2 zahayr: J 5 ZAHIPHIL: K Zahudaz: P iii ix 16 ZAINON: K Zajel: L 3 Zakiel: angel: BP 3c zalamatha: J 2 Zalanes: Ab Zalay: GV zalcycyll: J 1 Zaliel (angel of the fifth heaven): H zallaehatos [S: zallachatos]: J 2 ZALMAII: K zalymebor [S: zalimebor]: J 2 zalymylos: J 2 zama: J 2, 3 zamaanel: J 1 zamachamar [S: zamathamar]: J 2 zamachoray: J 2 Zamael: J5; K Zamahyl: P iii vii 33 ZAMAII: K Zamanyl: J 4 zamaram: J 2 zamarzathon: J 4 zamath [S: zaniath?]: J 2 zamatihel: J 2 zamay: J 4 Zamazchel [S: zamazthel]: J 4 zamazihal: J 2 zamazynyn: J 1 Zamiel: K4; L 3 zamiht: J 2 zammazazay [S: zamma zazay]: J 4 Zamoni: K4 Zamor (aerial spirit): L2 zamoyma: J 3 zamyel: J 1 Zamyn: J 4 zamynel: J 2 zamyrel: J 2 zanaile [S, S2: zanailt]: J 3 zanay: J 2 Zaniel (angel of first heaven): H zanogromos: J 2 zanothoros: J 2 Zaphkiel: Angel ruling the angelic order of Thrones in OP2.12, OP2.13 zapkiel: J 5 Zaqiel: E zarafyll: J 1 Zaragil: Ab zarahoren [S, S2: "zarahoron"]: J 3 zaralamay: J 2 Zaramahe [S: zaramahem]: J 4 Zaramohem [S: zaramahem]: J 4 zaramyhel: J 2 zaraney: J 5 zaraphamy: J 4 Zarathiel [S: zarachiel]: J 4 zarayll: J 1 Zardiel: L 3 Zarduch: name of demon called the "strangling mother of boys": BP 4b, 6b, 1c, 2c, 25c Zarel: GV Zargigin: demon (?) sea-monster (?): BP 23c Zargin: demon (?) sea-monster (?): BP 23c Zariatnatmik (name of God): G ZARMESITON: K zarmioch: J 5 ZARON: K zarsayeyll: J 1 zarthaiual [S: zarchamal]: J 2 zaryalyn: J 1 zasamar: J 2 Zasnor: L 3 Zasviel: L 3 zaszyell: J 1 zathon [S: zamayzathon]: J 4 Zatriel: angel: BP 3c Zauceb: P iv vi 13 Zavael: L 3 zay [S: zai]: J 2, 4 Zayin: K zaynos: J 2 zazacco [S: zazaico]: J 2 zazaiham: J 2 ZAZAII: K Zazamanp [S: zazomanp]: J 4 zazamar [S: zamamar]: J 2 Zazar: Magic word: GH zazarahel: J 2 zazarharon [S: zazar haron]: J 2 ZAZEAN: K Zazel: The spirit of Saturn (OP2.22); K; K4; GH Zaziel: J 1 Zazyor: L 3 Ze Shem Rav: NS 211 Zeanon: K4 Zebahot: GH ZEBAOTH (=Sabaoth, Tzabaoth, a name of God): H; L 1, 2, 3 Zebechia: K4 zebial: J 2 Zeboul (Zeboúl): Demon of Saturday/Saturn (complement of its angel, Beel): MTS zebracal: J 2 Zebul: H zechar: J 2 ZECHIEL (angel): K zechor [S: zethor]: J 2 zecromanda: J 4 zedabanay [S: Zedalanay]: J 2 zedach: J 2 zedaich [S: zedaizh]: J 2 zede: J 2 Zedeck: Hebrew for Jupiter. See OP2.13. Zedeesia: K Zedeezia: K ZEDEREZA: K Zedet: J 1 Zedezias: K zedrociel: J 5 zefaell: J 1 zegahaton [S: zegahathon]: J 2 Zegiel: L 3 Zegomothay: J 4 zehanphaton [S: zahan..]: J 2 zehemphagon: J 2 zeherem: J 2 zehetyn: J 2 zehez: J 2 zeheziehelmos [S: zehe ziehelmos]: J 2 zelamye: J 2 Zelebs'el: E Zelezyon [S: zelezion] zelfayeyll: J 1 zelidron: J 5 zelimal: J 2 zelmora: J 3 zely: J 2 zelybron: J 1 zelyhon [S: zelihon]: J 2 zelym: J 2 zemabar: J 3 zemahal [S: hemahel]: J 2 zemaher: J 2 zemayl: J 1 zemazadair [S: zemadazan]: J 2 zemazphar [S: zemasphar]: J 2 zemegamary: J 2 zemehet: J 2 zemeihacon [S: zemeihaton]: J 2 zemelaza: J 2 zemeney: J 2 zemey [S: zemei]: J 2 Zemeyel: P iv ii 21 zemeziham [S: zemoziham]: J 2 Zemoel: L 3 zemohay: J 2 zemolym: J 2 zemonoma: J 2 zemothor: J 2 zemyhot: J 2 zenam: J 1 Zenard: K (corruption for Zevaoth = Sabaoth); K4 (pentacle) zenaziel: J 2 zenel: J 2 zenelyhos: J 2 zenolozihon: J 2 zenon: J 2; K4 Zenoroz: L 3 zenos: J 2 zenozmyhel: J 2 zeomaphar: J 2 zeomasphar [S: zeomaspar]: J 2 zeomonriel [S: zomonrihel]: J 2 Zepar: L 1 zepharonay: J 2 zephastonomos: J 2 zephyrs, spirits of all: E Zequebin: P iv ix 51 zeregal: J 2 Zeriel (aerial spirit): L2 zeromay [S: seromay]: J 2 zeron: J 2 zerothay: J 2 Zeschar: L 3 zetchora [S, S2 om.]: J 3 zethemalo: J 2 zetheneran [S: zethenaram]: J 2 zethesaphir: J 2 Zethiel: L 3 zetogamyaal [S: zetegomyhal]: J 2 ZEVANION: K ZEVARON: K zezael [S: zehahel]: J 2 zezamanay: J 2 zezecca [S: zezetta]: J 2 zezegta: J 2 zezehas: J 2 Zeziel: L 3 Zerizin: demon (?) sea-monster (?): BP 23c zezihel [S: sezihel]: J 2 zezocha [S: zezoca]: J 2 zezochthiam: J 2 zezor [S: rezor]: J 2 zezoray [S: zezocay]: J 2 zezorias [S: zehorias]: J 2 ZIANOR: K zicaran: J 1 ZIDEON: K Zidkenu: Name of God in OP2.12 zihanati: J 2 zihoton: J 2 Ziminiar: L 1 zimphoros [S: zymphoros]: J 2 ZIO: K ZITANSEIA: K Zobaa marrach: P iv vii 23 Zodiel: L 3 Zoeniel (aerial spirit): L2 Zoesiel: L 3 Zohal: P iii vii 17; iv vii 23 zohanphaton: J 2 ZOHAR: K Zohara: P iii vii 30; iv vii 23 zolmazathol: J 2 zoma: J 2, 3 ZOMEN: K zomize [S: zomye]: J 2 zomyhel: J 2 zopascanelyhos: J 2 ZOPHIEL: K zorol: J 2 Zorzorath (Zorzoráth): Angel (or demon) of 3rd hour of Friday: MTS Zosiel (aerial spirit): L2 zosomeraht: J 3 Zotiel: E Zoymiel: L 3 zozagam: J 2 zozena: J 2 Zôrôêl: TS Zugola: Ab ZUMECH: K Zuriel: Angel ruling over Libra (OP2.14); J 5 ZUSIMA: magical word used in 'Binding the fever': BP 17c zyhazanagar [S: zihazanagar]: J 2 Zymeloz: L 3 ZZZZ (Heb. name of God): NS A17:9 AN ANCIENT BOOK OF MAGIC.THE SWORD OF MOSES 20:00:49 - Jun 30 2006 Times Read: 16 ADMIN: | EDIT | DELETE | FROM AN UNIQUE MANUSCRIPT. II. TRANSLATION I. The Sword of Moses. In the name of the mighty and holy God! NOTES: Four angels are appointed to the "Sword" given by the Lord, the Master of mysteries, and they are appointed to the Law, and they see with penetration the mysteries from above and below; and these are their names -- SKD HUZI, MRGIOIAL, VHDRZIOLO, TOTRISI. [CQD HUZI MRGIZIAL, UHDRZIULU, TUTRISI] And over these are five others, holy and mighty, who meditate on the mysteries of God in the world for seven hours every day, and they are appointed to thousands of thousands, and to myriads of thousands of Chariots, ready to do the will of their Creator, X1 [AHI HI HIH], the Lord of Lords and the honoured God; these are their names -- X [MHIHUGTzI PJDUThThGM, ASQRIHU, CIThINIJUM, QThGNIPRI]. And the Master of each Chariot upon which they are appointed wonders and says: "Is there any number of his armies?" And the least of these Chariots is lord and master over those (above) four. And over these are three chiefs of the hosts of the Lord, who make every day tremble and shake His eight halls, and they have the power over every creature. Under them stand a double number of Chariots, and the least of them is lord and master over all the above Chiefs (rulers); and these are their names -- X [ASHHI CTRISHUIH SHUThGIAIH]. And the name of the Lord and king is X [PSQThIH], who sits, and all the heavenly hosts kneel, and prostrate themselves before Him daily before leaving X [GQTZ''CLAH], who is the Lord over all. 1. X stands for the mysterious names, which have not been transliterated, N for the name of the person who conjures. -TG I have inserted some of the names in [] -JHP And when thou conjure him he will attach himself to thee, and cause the other five Chiefs and their Chariots, and the lords that stand under them, to attach themselves to thee just as they were ordered to attach themselves to Moses, son of Amram, and to attach to him all the lords that stand under them; and they will not tarry in their obeisance, and will not withhold from giving authority to the man who utters the conjuration over this "Sword," its mysteries and hidden powers, its glory and might, and they will not refuse to do it, as it is the command of God X [ABDUHU] saying: "Ye shall not refuse to obey a mortal who conjures you, nor should you be different to him from what you were to Moses, son of Amram, when you were commanded to do so, for he is conjuring you with My Ineffable names, and you render honour to My name and not to him. If you should refuse I will burn you, for you have not honoured Me." Each of these angels had communicated to him (Moses) a propitious thing for the proper time. These things (words) are all words of the living God and King of the Universe, and they said to him: -"If thou wishest to use this 'Sword' and to transmit it to the following generations, (then know) that the man who decides to use it must first free himself three days previously from accidental pollution and from everything unclean, eat and dring once every evening, and must eat the bread from a pure man or wash his hands first in salt (?), and drink only water; and no one is to know that he intends using this 'Sword,' as therein are the mysteries of the Universe, and they are practised only in secret, and are not communicated but to the chaste and pure. On the first day when you retire from (the world) bathe once and no more, and pray three times daily, and after each prayer recite the following Blessing: -"Blessed art thou [QUSIM], O Lord our God, King of the Universe, who openest the gates of the East and cleavest the windows of the firmament of the Orient, and givest light to the whole world and its inhabitants, with the multitude of His mercies, with His mysteries and secrets, and teachest Thy people Israel Thy secrets and mysteries, and hast revealed unto them the "Sword" used by the world; and Thou sayest unto them: "If anyone is desirous of using this 'Sword,' by which every wish is fulfilled and every secret revealed, and every miracle, marvel, and prodigy are performed, then speak to Me in the following manner, read before Me this and that, and conjure in such and such a wise, and I will instantly be prevailed upon and be well disposed towards you, and I will give you authority over this Sword, by which to fulfil all that you desire, and the Chiefs will be prevailed upon by you, and my holy ones will be well disposed towards you and they will fulfil instantly your wishes, and will deliver to you my secrets and reveal to you my mysteries, and my words they will teach you and my wonders they will manifest to you, and they will listen and serve you as a pupil his master, and your eyes will be illuminated and your heart will see and behold all that is hidden, and your size will be increased." Unto Thee I call, X [SUQIM], Lord of the Universe. Thou art He who is called X [IHUGH HU], King of the Universe. Thou art called X [AThHU], merciful king. Thou art called X [PHUZGH], gracious king. Thou art called X [ZHUThGIHH] living king. Thou art called X [TZHPRUHU HUH], humble king. Thou art called X [SPTHUThHU], righteous king. Thou art called X [QGIUHI HU], lofty king. Thou art called X [CHRU SGHURI], perfect king. Thou art called X [SPQS HPIH], upright king. Thou art called X [QThThH GThHI], glorious king. Thou art called X [PThRIS HUPIHU], youthful king. Thou art called X [ROPQ TzIUHIH], pleasant king. Thou art called X [JUSH IHU], and thou listenest to my prayer, for Thou hearkenest unto prayer; and attach unto me Thy servants the lords of the "Sword," for Thou art their king, and fulfil my desire, for evening is in Thy hands, as it is written: "Thou openest thine hand and satisfiest every living being with favour." "I conjure you, Azliel [AZLI-AL] called X [HURI ZHI]; I conjure you, Arel [ARAL] called X [SQRISIHIH], Ta'aniel [TONI-AL] called X [AAThRTzAHIH], Tafel [TPAL] called X [HUPQI HUH AHIH], and the most glorious of these Yofiel Mittron [IUPIAL MITTRUN] called X [HLIKIH HUH], the glory from above. With the permission of my king (I conjure) Yadiel [IDIAL] called X [SGHUH HIH], Ra'asiel [ROCI-AL] called X [MHUPThKIHIITz], Haniel [JNIAL] called X [RHU PGTIH], Haniel [HNIAL] called X [PHUTzPNIGIH], Asrael [AShRAL] called X [ThHMUThIHIH], Yisriel [UIShRIAL] called X [QNIThI PTzIH], A'shael [OShHAL] called X [IHUTh NTHIHIH], Amuhael [OMUHAL] called X [RUPNIGIH USSIH], and Asrael [UATzRAL] called X [ShHGNU ThGIHH], that you attach yourselves to me and surrender the "Sword" to me, so that I may use it according to my desire, and that I find shelter under the shadow of our Lord in heaven in the glorious Name, the mighty and awe-inspiring X [HU HI HHI HU HH AH UH IH IH HUI HU HI HU NA HUH IHU IA HU HU IH IHU HI HU IA IH UH HU IA HU HUA HU IH UH IH HU HUH IHI HU IH AHIH MH UH], the twenty-four letters from the Crown; that you deliver unto me with this "Sword" the secrets from above and below, the mysteries from above and below, and my wish be fulfilled and my word. hearkened unto, and my prayer (supplication) received through the conjuration with the Ineffable name of God which is glorified in the world, through which all the heavenly hosts are tied and bound; and this is the Ineffable Name -- X [HH HH HUH HHII IUHH AH UH NIH HUH PH UHU HIH TzHU AH UH HIH ThH UH IH UH IH SIH UH IH UI H], blessed be he! (I conjure you) that you shall not refuse me nor hurt me, nor frighten and alarm me, in the tremendous Name of your king, the terror of whom rests upon you, and who is called X [PRZMUThGIH SRJUQThIH: HIGNIThIH: TRSNIHIH: QRZMThHU: TZNIH IH UH HIH HU HI HA HUH AHH HHI AH UH HUH HIH AH UH IH IHH IHU IHI AU HH AH HH HA HIH AH ZQDIDRIH]. Fulfil for me everything that I have been conjuring you for, and serve me, for I have conjured you not with the name of one who is great among you but with that of the Lord over all, whose name ties and binds and keeps and fastens all the heavenly hosts. And if you should refuse me, I will hand you over to the Lord God and to his Ineffable name, whose wrath and anger and fire are kindled, who honours his creatures with one letter of his name, and is called X [ZRUG DQNTA QTzUPTzJThIH: AHUH-SJThI GIH NIGIM: HIGIH HU IH HNIH HUH QLTzG]; so that if you refuse he will destroy you, and you will not he found when searched after. And you preserve me from shortness of spirit and weakness of body in the name of X [JZQAI AHIH UH IH HH IHH IH UH HH IH HIH AHIU IH HIU IHI UHUI HI HUI IH QQHUH SQQHUH], the guardian of Israel. Blessed art Thou, who understandest the secrets and revealest the mysteries, and art king of the Universe.'" A voice warn heard in the heavens, the voice of the Lord of heavens, saying: "I want a light (swift) messenger (to go) to man, and if he fulfils my message my sons will become proud of the 'Sword' which I hand over to them, which is the head of all the mysteries of which also my seers have spoken, that thus will my word be, as it is said: 'Is not my word like as fire? saith the Lord'" (Jer. xxiii, 29). Thus spoke X [PGNININU GSIH], the lord of heaven and earth; and I, Assi Asisih and Apragsih [APRGSIH], the light (swift) messenger, who am pleased with my messages and delighted with my sending, ascended before Him, and the Lord over all commanded me: "Go and make this known to men who are pious and good and pure and righteous and faithful, whose heart is not divided and in whose mouth is no duplicity, who do not lie with their tongues and do not deceive with their lips, who do not grasp with their hands and are not lustful with their eyes, who do net run after evil, keep aloof from every uncleanness, depart from every defilement, keep themselves holy from contamination, and do not approach woman." When the Lord ever all commanded me thus, I, X [ASSI ASS UAS IS-IH UAPRGSIH], the swift messenger, went down to earth, and I said on my way: "Where is the man who possesses all these that I should go to him and place this with him?" And I asked myself, and thought in my heart that there is no man who would do all this that I wished; and I found none, and it was heavy unto me. And the Lord over all conjured me by His mighty right arm, and by the lustre of His glory and His glorious crown, with an oath of His mighty right arm, and He conjured me, and the lord over all strengthened me and I did not fall. I thus stood up, I, X [ASSI ASS U ASIS IH UAPRGSIH], to put NN in the possession of the desired covenant, in the name of X [QMBGL-OQMH-UH ZRUMTzIH-IH IKRUQ-ZNUThIH IRPHU-JThIH QTzI UTzIHTz-IHTz-IHTz]." "This is the great and glorious Name which has been given as a tradition to man -- X [IH BIH ATz AH BAH HUI HU HU UH IA HU ZH UH UH AH IH IHU HH IHU IHU AQP HI HH IIAH HH HAH HUAH HHUH HII HU HU HI], holy, glorious, glorious, Selah. Recite it after thy prayers. -- And these are the names of the angels that minister to the son of man -Mittron, Sgrdtsih, Mqttro, Sngotiqtel, etc., etc., etc. (28 names) [MITTRUN SGRDThTzIH MQTTRUN SNGUThIQThAL NGIQThGAL IGUAThQThIAL ANThGQSAL ANThUSSThIAL MIKAL-SRUG-GBRIAL CQThKNIH HDQRUNThIAL ANHSGAL IHUAL ThIZRThNSIAL SIGSTHAL ONPI QQPIAL NHR GSGNHIAL IKNI AThIHAL AQThQLIQAL INH GIThIAL IH]." "In a similar manner shall you serve me NN; and receive my prayer and my orisons, and bring them to God [IHUH] X [HH SHH AHH HH UH UH], blessed be He! for I adjure you in His name, and I extol you (to ascend), like unto the bird that flies from its nest, and remember my meritorious deeds before Him and (make Him) forgive now my sins on account of my words of supplication, and you may not refuse me in the name of X [HH-HH-UH-UIH- IH-UIH-UH-UH-UIHHUIH-AH-HHUI-AHU-IA- HI-HI-HU-HU-IHU-H H-HUH-IH-UH], blessed be He! Sabaoth, Sabaoth [TzBAUTh, TZBAUTh], Selah. His servants sanctify Him and praise Him with sweet melody, and say: "Holy, holy, holy is the Lord of holy name; the whole earth is full of His glory"; and do not refuse me, in the name of X, who lives for ever, and in the name of Ditimon, etc., X, and in the name X of the great One from whom nothing is hidden, who sees and is not seen, and in the name of Him who is the chief over the heavens and is called X. And the King of the Universe utters (this name) also in a different manner, thus -- X. You swift messenger, do not tarry and do not frighten me, but come and do all my wants in the name of X, the great One, who sees and is not seen, AHVH, whose Ineffable Name is revealed to the heavenly hosts; and I conjure you by this Ineffable Name, such as it was revealed to Moses by the mouth of the Lord over all, X, the Lord Sabaoth is His name. Blessed art thou, O God, lord of mighty acts, who knowest all the mysteries." And which are the letters which X communicated to Moses? He said to him: "If thou wishest to get wise and to use the 'Sword,' call me, and conjure me, and strengthen me, and fortify me, and say: 'X, with the great, holy, wonderful, pure, precious, glorious, and awe-inspiring secret Name X, with these letters I conjure thee to surrender to me and make me wise and attach to me the angels which minister to the "Sword," in the name of the Revealer of mysteries. Amen.'" Write with ink on leather and carry about with you during those three days of purification, and invoke before and after prayer the following Names communicated to Moses by Mrgiiel, X, by Trotrosi, X, etc. (the 13 Chiefs mentioned at the beginning, and a long string of other mysterious names which are said to have been communicated to Moses). "And they have not hidden from him any of these sacred Ineffable names or letters, and have not given him instead the Substitutes of any of these sacred letters, for thus were they ordered by the Lord of all mysteries to communicate to him this 'Sword,' with these Names which constitute the mysteries of this 'Sword'; and they said to him 'Command the generations which will come after thee to say the following blessing prior to their prayer, lest they be swept away by the fire': 'Blessed art Thou, X [AIZVA AIZVNIS], who wast with Moses; he also with me, Thou, whose name is X. Send me X, who is the cover of the Cherubim, to help me. Blessed art Thou, Lord of the Sword.'" Whoever is desirous of using this 'Sword' must recite his usual prayers, and at the passage "Thou hearkenest to prayer" say: "I conjure you four princes X, servants of Hadirion, X, that you receive my invocation before I pray, and my supplication before I entreat, and fulfil all my wishes through this 'Sword,' as you have done to Moses, in the glorious and wonderful name of the Lord of wonders, which is interpreted thus -- X." He must then call the five superior Chiefs and say: "I conjure you, X, that you accept my conjuration as soon as I conjure you, and you attach to me those four princes and all the hosts of Chariots over which you preside, to fulfil all my wishes through this 'Sword' by this beloved name X." He must then call the three angels that are superior to these, and say: "I conjure you, X, the beloved of X, who is Hadiririon, that you attach yourselves to me and attach to me X, who are standing under your rule, to fulfil all my wishes through this 'Sword' by this unique name X." And then he must lay hold of the highest Chief over all and say: "I conjure thee, X, strong and powerful Chief over all the heavenly hosts, that thou attachest thyself to me, thou and not thy messenger, and attach to me all the Chiefs that are with thee, to fulfil my wishes through this 'Sword,' by the name X, which has no substitute, for thou art beloved and he is beloved, and I am from the seed of Abraham called the beloved. Blessed art thou, King of the mysteries, Lord of the secrets, who hearkenest unto prayer." And he is not to touch this "Sword" ere he has done all these things; afterwards he will be able to do whatever he likes, everything being written here following in its proper order. II. This is the "Sword." [It consists of a series of mysterious names of God or angels, to which the recipes in Part III refer. The first list commences with Tobat, Tsbr, etc. (1-5). These numbers are added by me to make the formulas run parallel with their magical applications in Part III, as already explained in the Introduction. I refer to them as they break up this part in convenient smaller portions, and are easily discernible. After these follow the words]: "With these your Names, and with the powers you possess, to which there is nowhere anything like (I conjure you) to show me and to search for me, and to bring me X to do all my bidding in the name of X," and, again, a list of names, that have no special characteristic in common. Nos. 20-24 are all names commencing with JJ; some of these finish with JH. 24-36 all these names have the word Sabaoth attached to them. To 41-47 HVH is added. From Nos. 51-93 all the names are composite; they appear as names of sons, the name of the father being added to each of these, close upon 160 names, e.g.: Sagnis, son of Srngia; Ssgn, son of 'Arggis; Atumi, son of Batumi; Ahsuti, son of Kkthus; Agupi, son of Abkmi, etc. Every name from 102 on to the end of this part finishes with -el, after which follow varying syllables and words: some are only JH or JV (Nos. 102-105), or a word commencing with 'A- and finishing with -JH (Nos. l06-lll). Nos. 112-121 are followed by ARVH, whilst 122-l27=JHVHH, and Nos. 128-134=HVJH. They conclude with the following words: "Ye sacred angels, princes of the hosts of X, who stand upon the thrones prepared for them before Him to watch over and to minister to the 'Sword,' to fulfil by it all the wants by the name of the Master over all; you Chiefs of all the angels in the world, X, in the name of X the seal of heaven and earth, ministers of X the most high God; through you I see X in the world; you are lording over me in all the place of the Master over all: I pray of you to do everything that I am asking of you, as you have the power to do everything in heaven and upon earth in the name of X, as it is written in the Law, 'I am the Lord, this is My name!'" III. 1. If at full moon (?) a man wishes to unite a woman with a man that they should be as one to one another, to destroy winds (spirits), demons, and satans, and to stop a ship, and to free a man from prison, and for every other thing, write on a red bowl from Tobar, etc. (No. 1). -- 2. To break mountains and hills, to pass dryshod through the water, to enter the fire, to appoint and to depose kings, to blind the eyes, to stop the mouth, and to speak to the dead, and to kill the living, to bring down and to send up and to conjure angels to hearken unto thee, and to see all the mysteries of the world, write Nos. 1 and 2 upon the saucer of a cup and put in it the root of genip-tree (genipa). -- 3. Against a spirit that moves in the body write on a plate No. 3. -- 4. Against a spirit that burns write No. 4. -- 5. Against a spirit in the whole body write No. 5-6. Against a demon (shidda) write No. 6. -- 7. Against shingles write No. 7. -- 8. Against quinsy (erysipelas?) say the words of No. 8 over oil of roses and put it over his face. -- 9. For pains in the ear whisper in the painful ear No. 9. -- 10. For aches in the eye say the words No. 10 over water three days running in the morning, and wash the eye with it. -- 11. For cataract say the words of No. 11 over oil of sesame, and anoint the eye with it during seven mornings. -- 12. For grit in the eye say over Kohl No. 12, and fill the eye with it for three mornings. -- 13. For blood that runs from the head whisper No. 13 over the head early in the morning for three days, when you wash your hands before getting out of bed. -- 14. For paralysis say seven times over a vessel full of water and seven times over sesame-oil the words No. 14, "that it should move away and leave NN, Amen, Amen, Selah"; and throw the pail of water over his head and anoint him with the oil, and do this for three days; then write an amulet with the words from, "I conjure you " till "Amen, Selah," and hang it round his neck. -- 15. For pains in one half of the head (neuralgia?) and for bad singing in the ear, write No. 15 and hang it round the neck. -- 16. For the bad deafening (of the ear) write No. 16 and hang it round the neck. -- 17. For pains in the ear say into the left ear the words No. 17 backwards. -- 18. For deafness say over hemp water, whilst mixing it with oil of "Idi" (sesame?), the words of No. 18, and put it into his ear as soon as it has become a little dissolved (or warm). -- 19. For scabs, ulcers, itches, mange, shingles, etc., that befall mankind, say over olive oil No. 19 and anoint with the left hand. -- 20. For jaundice say the words No. 20 over water in which radish has been soaked, and let him drink it. -- 21. For pains in the nose and for the spirit in the nose say No. 21 over oil of "Idi" (sesame?) and put it into his nostrils. -- 22. For pains in the stomach (lit. heart) and in the bowels say No. 22 over water, and drink it. -- 23. For hot fever say No. 23 over water in which rose-laurels are soaked, and he is to bathe in it. -- 24. For tumors, etc., say No. 24 once over them and once over olive oil, and anoint them for three days, but do not let any water come near them -- 25. For an evil occurrence (?) say No. 25 over seven white cups of water, filled from the river, and throw them over the head. -- 26. For ulcer (diphtheria?) spit out before him, and say over his mouth, and over a cup of strong drink, No. 26, and make him drink, and watch what is coming out of his mouth. -- 27. For a man bitten by a snake or by another (!) poisonous insect, he must say over the place of the bite or over the painful spot No. 27 and drink it; the same he is to do whenever hurt by any creeping thing. -- 28. For a woman who has seen blood before the time my No. 28 over an ostrich egg, then burn it, and she be smoked with it. -- 29. For pains in the mouth say No. 29 over risen flour, and put it upon his mouth. -- 30. For quinsy (croup) and for pains in the shoulder, say No. 30 over wine and drink. -- 31. For a painful nerve write No. 31 on a scroll and speak these words over olive oil, and rub some of it on the scroll and smear it over the painful spot and hang the amulet round his neck. -- 32. For stone my over a cup of wine No. 32, and drink it. -- 33. For hemorrhoids take tow and put salt on it and mix it with oil, saying over it No. 33, and sit on it. -- 34. For a man who suffers from swelling and from venereal disease (?), he is to say No. 34 over water in which radishes are soaked, and drink. -35. For sprains, either you take a plate and write upon it No. 35 and put it upon the place, and all around it will be healed; or you take a ball of wool and dip it in oil of (sesame?), and say those words upon it and put it upon the sprain. -- 36. When injured or hurt by iron, and for every blow that it should not fester, say No. 36 over white naphtha and rub it over the place of the blow. -- 37. For (cramps?) and for pains of heart say over spinach and oil No. 37, and drink it. -- 38. For the gall and the bowels take the water in which raisins have been soaked, saying over it No. 38, and drink it. -- 39. For the spoiled liver take (a drink) a sixth measure of water-lentils and say No. 39, and swallow it slowly (?). -- 40. For the milt say No. 40 over wine-lees and drink it, and repeat it for three days. -- 41. For the spirit who rests on the womb, say No. 41 on camphor oil and put it on it with a ball of wool. -- 42. For a woman who has a miscarriage, say No. 42 on a cup of wine, or strong drink, or water, and let her drink it for seven days; and even if she should see blood and she repeats it over a cup of wine, the child will live. -- 43. For a man who is bald, say No. 43 over nut-oil and anoint with it. -- 44. To conjure a spirit write on a laurel-leaf: "I conjure thee, prince whose name is Abraksas, in the name of (No. 44) that thou comest to me and revealest to me all that I ask of thee, and thou shalt not tarry." And the one bound by thee will come down and reveal himself to thee. -- 45. To remove a rich man from his riches, say No. 45 upon the dust of an ant-hill and throw it into his face. -- 46. To heal leprosy, take the patient to the side of the river and say to him: "I conjure thee, leprosy, in the name of (No. 46) to disappear and to vanish, and to pass away from NN. Amen, Amen, Selah"; and he is to go down and dip seven times in the river, and when he comes out write an amulet with the words "I conjure -- Selah," and hang it round his neck. -- 17. For diarrhea write No. 47 on a red copper plate and hang it round his neck. -- 48. If thou wishest that the rain should not fall upon thy garden, write out No. 48. -- 49. If thou wishest to see the sun (!) take . . . from a male tree and stand in front of the sun and say . . . which art called on the . . called . . . and the ears of barley (?) the words of No. 49;2 and he will appear unto thee in the form of a man dressed in white and he will answer thee upon everything that thou askest him, and he will even bring a woman after thee. -- 50. Whosoever wishes to enter a furnace is to write No. 50 on a silver plate and hang it upon his haunch. 2. There is something probably missing here. -- 51. If thou seest a king or a ruler and thou wishest that he follow thee, take a basin of water and put into it the root of genip-tree, and the root of purslane, and the root of (Artilochia), and say No. 51, and place it on fiery coals in a white earthen vessel and throw upon them leaves of olive-tree, and whatever thou decreest he will bring unto thee, even a woman thou canst command. -- 52. If you wish to overawe them, take water from the fountain and say upon it No. 52 and throw it into their faces. -- 53. For loosening (any charm) say over water No. 53 and throw it over him and write it as an amulet and hang it round his neck, and also for freeing a man from prison. -- 54. To catch fish, take a white potsherd, and putting into it leaves of olive-tree say over them No. 54 at the side of the river. -- 55. If thou wisheat a woman to follow thee, take thy blood and write her name upon a newly-laid egg and say towards her No. 55.--56. If a man is to follow thee, take a new potsherd and dip it in black myrrh (gall) and pronounce over his name the words of No. 56, and walk on without looking backwards. -- 57. For a tree that does not produce fruits, write the words No. 57 upon a new potsherd and bury it under the root of the fruitless tree, and water all the trees and these also which do not produce the fruit. -- 58. For illness (dog) in the fruit write on a new potsherd No. 58 and bury it in the cistern (watering-place), and say these words also over water, ashes, and salt, and water the earth with it. -- 59. For a suckling babe write on an onyx slab No. 59 and whisper it into its ears three times, spitting out after the whispering; then repeat them over a cupful of water 70 times and give it the child to drink. -- 60. For one bitten by a rabid dog, write No. 60 on the halter of an ass and let the ass go; then repeat these words over sesame oil and let him anoint himself with it and put on new clothes and hang that halter (?) round him. -- 61. For fever and small fever, write on the skin of the brains of a ram or a goat No. 61, and hang it round his neck. -- 62. If anyone lose his way he is to say No. 62 over the four corners of his belt (?). -- 63. If thou wishest to ask anything of thy neighbour, say No. 63 over oil of sesame or of . . . or of . . . -- 64. If thou wishest that a woman is to follow thee write thy name and her name with thy blood upon her door, and the same upon thy door, and repeat the words of No. 64.-65. If thou wishest to know whether thy journey will be lucky, take a field lettuce with open leaves, and standing before the sun say the words of No. 65 and watch the lettuce: if the leaves close and shut, then do Dot go; but if they remain in their natural state, proceed, and thou wilt prosper. -- 66. If thou wishest to deliver a man from prison (?) say No. 66 once to him, and once to the sun, and once to the prison (?) house. -- 67. To conquer (collect?), take dust from thy house and say over it seven times in the road of the town the words of No. 67, and then take dust from the road and do likewise and throw it into thy house. -- 68. If you wish to kill a man, take mud from the two sides of the river and form it into the shape of a figure, and write upon it the name of the person, and take seven branches from seven strong palm-tree. and make a bow from reed (?) with the string of horse-sinew, and place the image in a hollow, and stretch the bow and shoot with it, and at each branch (shot) say the word. of No. 68; and may NN be destroyed . . . -- 69. To send plagues, take (parings?) from seven men and put them into a new potsherd, and go out to the cemetery and say there No. 69, and bury it in a place that is not trodden by horses, and afterwards take the dust from this potsherd and blow it into his face or upon the lintel of his house. -- 70. To send dreams to your neighbours, write No. 70 upon a plate of silver and place it in the mouth (?) of a cock and kill it when it has gone down its mouth, and take it out from the mouth and put it between its legs and bury it at the end of a wall, and put thy foot upon that spot and say thus: "In the name of X, a swift messenger is to go and torment NN in his dreams until he will fulfil my wish." -- 71. If a snake follows thee say No. 71, and it will dry up. -- 72. To stop a boat in the sea, say No. 72 over a potsherd or on a rounded flintstone and throw it against it into the sea. -- 73. To loosen it (from the charm), say No. 73 over dust or a clod of earth and throw it into the water, and as this dissolves the boat gets free to go. -- 74. If thou wishest to prevent an oven or furnace or pot from becoming destroyed (unclean?), say No. 74 over dust and throw it over them. -- 75. If thou wishest them to be hot, spit in front of them and say No. 75, and they will boil. -- 76. If thou wishest to pass dryshod through the sea, say upon the four corners of the head-dress (turban) No. 76, and take one corner in thy hand and the other is (?) to precede thee. -- 77. If thou wishest to curse anyone, say in the 'Eighteen benedictions' No. 77, in the name of X. -- 78. To speak with the dead, whisper No. 71 into his left ear and throw into their holes (?). -- 79. To kill a lion, bear, an adder, or any other hurtful animal, take the dust from under the right foot, say over it No. 79, and throw it into their faces. -- 80. To catch them, take the dust from under your left foot, saying No. 80, and throw it into their faces. -- 81. To open a door, take the root of lotos reed and place it under the tongue and say No. 81 against the door. -- 82. To kill an ox or another beast, say into its ear No. 82-83. To inflame his heart, say No. 83 over a piece of raw meat, and give it to him to eat. -- 84. To make a fool of one, say No. 84 over an egg and place it in his hands. -- 85. To destroy the house of thy neighbour, say No. 85 over a new potaherd and throw it into his house. -86. To expose (?) your neighbour, say No. 86 over oil of . . . and smear it at the bottom of his jug (?). -- 87. To make your neighbour disliked, take blood from phlebotomy, say upon it No. 87, and throw it upon his lintel. -- 88. To make a woman have a miscarriage, say No. 88 over a cup of water and throw it over her lintel. -- 89. To make a man ill, say No. 89 over olive ol and let him anoint himself with it. -- 90. To know whether a man a sick person will die or live, say before him No. 90: if he turns his face towards you he will live; if away, he will die. -- 91. To catch a lion by the ear, say No. 91 and make seven knots in the fringes of thy girdle and repeat these words with each knot, and you will catch him. -- 92. To make thy renown go throughout the world, write No. 92 as an amulet and bury it in thy house. -- 93. To shorten the way, say No. 93 over a single lotos reed. -- 94. To cure hemorrhoids, take kernels of dates . . . and burn them in fire and say No. 94, and mix it with oil of olives and place it as an amulet over it, and it will be good. -- 95. For every spirit write upon a bowl No. 95 and hang it round the neck. -- 9b. For subtle poison, as cumin-seed and calamint, write No. 96 upon an egg and put it into wine, and repeat over it the same words and then drink it. -- 97. For the thunder that comes from heaven, take a ring (round piece) of iron and lead, and hang it on the spot you wish (to protect), and say over it No. 97.-98. To go before king or lord, say No. 98 over a piece of lion's skin dipped in black hemp (?) and pure wine, and take it with thee. -- 99. For blight, if it happen, take a sinew and soak it in turnip-juice in the night from Wednesday to Thursday, and say No. 99 over it; on the morrow sprinkle that water over the field. -- l00. If the fruit gets worm-eaten, take a worm from the mud and put it into a tube and say No. 100 over it; then close the tube and bury it in that place. -- l01. To free a man from prison (? shame), say over the grounds of Kappa (?) and unripe dates No. 101, and give it to him to eat. -- 102. For a field that does not produce fruits, take eight cups from eight houses and fill them with water from eight rivers, and put salt into them from eight houses, and say over them No. 102 eight times, and pour out two cups at each corner, and break them on eight paths. -- 103. If one does not know what a man is ailing from, soak mullein (verbascum) in water, and say over it No. 103, and let him drink it when he is thirsty. -- 104. To make war, take the dust from under the left foot, say over it No. 104, and throw it into the (enemies') face, and there will appear knights with weapons in their hands who will fight for thee. -- 105. To throw thy fear upon mankind, write No. 105 upon a leaden plate and bury it on the west side of the Synagogue. -- 106. To have always light in the darkness, write No. 106 upon a chart (paper) and carry it always with thee. -- 107. To catch (blind) the eye, write No. 107 upon a scroll and expose it in a wicker-basket to the stars, but you must not speak when writing. -- 108. To send a sword which should fight for thee, say No. 108 over a new knife wholly of iron, and throw it into their face. -- 109. If thou wishest that they kill one another, say No. 109 over a new knife wholly of iron and bury it with your heel into the earth, and keep the heel upon it in the earth, and they will kilt one another, until you take it out from the earth. -- 110. To make them pause, take the dust from under the right foot, and, saying the same word. again backwards, throw it into their face, and they will stop. -- 111. If an enemy has got hold of thee and wishes to kill thee, bend the little finger of the left hsnd and say No. 111, and he will run away from thee like one who runs away from his murderer. -- 112. To catch the eye (blind), say No. 112 over the skin of a lion and carry it with thee, and no one will be able to see thee. -- 113. If thou fallest into a (?) and wishest to come out, say No. 113, and thou wilt come out in peace. -- 114. If thou fallest into a deep pit, say in thy fall No. 114, and nothing will hurt thee. -- 115. When thou fallest into a deep river say No. 115, and thou wilt come out in peace. -- 116. If any burden or weight falls upon thee, say No. 116, and thou wilt be saved. -- 117. If the king's servants lay hold on thee, bend the little finger of the left hand and say No. 117 before king or judge, and he will kill these people who have laid hands on thee. -118. If a host has surrounded thee, turn thy face towards the west and say No. 118 before king or judge, and they will be like unto stones and will not move. -- 119. If thou wishest to release them, turn thy face towards the east and repeat these words backwards. -- 120. If thou walkest in vales or on the mountains and hast no water to drink, lift thine eyes to Heaven and say No. 120, and a fountain of water will he opened unto thee. -- 121. If thou hungerest, lift thine eyes to Heaven and spread out thine arms and say No. 121, and a spirit will stand before thee and bring thee bind and meat. -122. If thou wishest to call the angel (prince) of man, say over thy mantle (?) No. 122, and the angel bound by thee will come to thee and will tell thea whatever thou wishest (to know). -- 123. If thou wishest to let him go (depart), say before him the same words backward, and he will depart. -- 124. If thou wishest that any heavenly prince is to come to thee and teach thee, say No. 124 and conjure him in the third hour of the night from: "in the name of the Lord over the holy ones (No. 136) to the and of the 'Sword,'" and "Send him to me that he reveal unto me and teach me all that is in his power," and he will then disappear (!). -- 125. To walk upon the water without wetting the feet, take a leaden plate and write upon it No. 125 and place it in thy girdle, and then you can walk. -- 126. To become wise, remember for three months running, from the new moon of Nissan onwards, the words of No. 126, and add in the 'Eighteen benedictions': "May the gates of wisdom be opened to me so that I should meditate in them." -- 127. To remember immediately all thou learnest, write on a new-laid egg No. 127, then wash it off with strong wine early in the morning and drink it, and do not eat anything for three hours. -- 128. To make another forget what he has learned, write No. 128 in his name on laurel-leaves and bury them under his lintel. -- 129. To send an evil spirit against thy neighbour, take a green grasshopper and say over it No. 129, and bury it in an earth-hill and jump over it. -- 130. To send a plague, take the bone of a dead man and dust from under him in a pot and tie it up in a woven rag with saliva, and say upon it No. 130 in his name, and bury it in the cemetery. -- 131. To tie and to fasten thiefs and robbers, say No. 131, and whilst saying it put your little finger in the ear. -- 132. To release them, say No. 132, and take thy finger out of the ear. -- 133. To guard thy house from thieves, say No. 133 over a cup of water and pour it out round thy roof. Thus also to guard a house. -- 134. To guard a house from hosts (robbers), take earth from an ant-hill and strew it round the roof, repeating the words of No. 134.-135. To guard thyself from Mazikim, say: "In the name of 'Nos. 1-5' may I, NN, pass in peace and not in hurt." The same must be done to excommunicate them when you meet them. -- 136. For every other thing that has not been mentioned say, No. 136 to the end of the "Sword." And upon every amulet that you write from this "Sword" write first: "In the name of the Lord of all the holy ones, may this 'Sword' be effectual to do my services, and may the lord of it approach to serve me, and may all these powers be delivered over to me so that I be able to use them, as they were delivered to Moses, the son of Amram, perfect from his God and no harm befalling him!" If he will not act accordingly the angels of wrath, ire, fury, and rage will come near him to minister to him, and they will lord over him, and strangle him, and plague him all over. And these are the names of their leaders: the leader of the angels of wrath is Mzpopiasaiel; the name of the leader of the angels of ire is Zkzoromtiel; the name of the leader of the angels of fury is Kso'ppghiel; the name of the leader of the angels of rage is N'mosnikttiel. And the angels that stand under them are numberless, and these all will have power over him, and will make his body like unto a dunghill. May the Lord preserve you from every evil. Amen! End of the "Sword," with the assistance of God feared in the council of the holy ones. End, end. APPENDIX I. In the name of the Lord. The Sword of Moses. I. [A long list of mystical names; then follows:] and the angel over the animals, whose name is Ittalainma; and the angel over the wild beasts, Mtnisl; and the angel over the wild fowls and over the creeping things, Trgiaob; and the angel over the deep waters and over the mountains, Rampel; and the angel over the trees, Maktiel; and the angel over the sweet-smelling herbs, Arias; and the angel over the garden fruit, (vegetables), Sofiel; and the angel over the rivers, Trsiel; and the angel over the winds, Mbriel; and over man, X. -- . . . hours are proper for man to pray aad to ask for mercy upon man, be it for good or evil; and it is said that every hour is proper for man to pray, but during the three first hours in the morning man is to pray and to mention the hundred sacred names and the mighty ones, whose sum amounts to three hundred and four. Amen. Selah! ............ X give me healing .... Which is the great light? All the . . . . X, I conjure you, mother of the (whether?) male and mother of the (or?) female, you, the "Twins," I conjure you, the hard (strong) spirits, in the name of God, the mighty hero, the living one [Michael], in the name of God [Gabriel], . . Raphael (save) me from the Lions, the powerful ones (Archon?), and the Twins. I conjure you, strong spirits, in the name of God, the mighty hero, IH, IHVH, IHVH, I, N, son of N.. II. Verily, this is the ("Sword of Moses") with which he accomplished his miracles and mighty deeds, and destroyed all kind of witchcraft; it had been revealed to Moses in the bush, when the great and glorious Name was delivered to him. Take care of it and it will take care of thee. If thou approachest fire, it will not burn thee, and it will preserve thee from every evil in the world. -- 1. If thou wishest to try it take a thick (green) branch and utter this "Sword" over it five times at sunrise, and it will dry up. -- 2. To catch fish, take sand from the sea and the root of the date (tree) (or the kernel of the date), and repeat this "Sword" over them, and the fish will come to the spot where thou throwest the sand. -- 3. To walk on the waters of the sea take the wooden helve of an axe, bore a hole through it, pass a red thread through it, and tie it on to thy heel, then repeat the words of the "Sword," and then you may go in and out in peace. -- 4. To run quickly (?), write the "Sword" on "Chartis hieratikon," then put water into a new earthenware pot, and let them drink it and wash their faces, and they will he victorious! -- 5. To break it (?), write the "Sword" on a plate of copper (kyprinon) and put it in . . and they will be broken. -- 6. To subdue a woman, write with the blood of thy hand thy (?) name upon thy gate, and write thy name upon a scroll of leather of a hart with the blood of thy finger, and say this "Sword," and she will come to thee. -- 7. To make thyself praised in the community, take in thy left hand porret-seed and utter over it the "Sword," and throw it between them,3 and descend (?) until the sun sets, and he will carry thee wherever thou wishest, and fast for three days, and burn incense and the smoke of white flower, and repeat the "Sword" in the morning and the evening, and he will come instantly and speak to thee and do thy bidding. 3. There is something probably missing here. -- 8. To get information through a dream, take balm and write upon "Chartis hieratikon," and repeat the "Sword" in front of a light, and put out the light with a stick of olive-wood, and lie down. -- 9. If thou wishest to go to a great man, take rose-oil and repeat the "Sword" over the oil and anoint thy hands and face with it, and he will hearken unto thee. -- 10. To make strife in the community, take the left hand full of mustard, speak the "Sword" over it, and throw it amongst them, and they will kill one another. -- ll. To separate a man from his wife, take ass's meat in thy hand and say over it the "Sword," and no harm will befall thee (?). -- 12. To destroy thy enemy, take a leaden plate and some of his halr and clothes, and say the "Sword" over them, and bury them in a deserted house, and he will fall down. -- 18. To walk in the street and not to be recognized by anyone, take wormwood, perfumes, and soot, and moke thyself with it, and take the heart of a fox, and say the "Sword," and go out in the street. -- 14. If you are on the sea and the storm rages, stand up against the waves and say the "Sword" to them, and they will go down; then write on a plate, or potsherd, or a piece of wood, and hang it in front of the ship, and it will not founder. -- 15. To break an enemy, write the "Sword" upon a potsherd that has not yet hem burned, and plaster it over, and throw it into his house. -- 16. To obtain anything thou likest, take into thy right hand wormwood, and say over it the "Sword" facing the sun, and everything will be fulfilled, and purify thyself for seven days, and thou wilt prosper in everything. Do kind deeds to thy friends, take heed not to take an oath, and walk modestly, and thus thou wilt prosper. Write X upon the palm of thy left hand, take then a new lamp and fill it with olive-oil and naphtha, and put on new clean clothes, and sleep in a clean house, and the angel will come at once and wake thee,, and reveal unto thee everything that thou wishest. III. R. Akiba asked R. Eliezer the great: "How can one make the Angel of the Presence descend upon earth to reveal to man the mysteries from above and beneath, and the speculations of the foundations of heavenly and earthly things, and the treasures of wisdom, cunning, and help?" He said thereupon to me: "My son! I once made him come down, and he nearly destroyed the whole world, for he is a mighty prince and greater than any in the heavenly cohort, and he ministers oontinually before the King of the Universe, with purity and separation, and with fear and dread of the glory of his Master, because the Shekinah is always with him." And he said to him: "My master, by the glory which thou hast bestowed upon me, I conjure thee to instruct me how to attach him to me." (And he replied) : "In that hour when I wish to attach him to me and to employ him, I sit and fast on that very day ; but prior to it one must keep oneself free for seven days from any nocturnal impurity, and must bathe in the fountain of water, and not speak at all during those seven days, and at the end of this purification, on the day of the fast, he must sit in the water up to his throat, and before he utters the conjuration he must first say: 'I conjure you, angels of dread, fear, and shaking, who are appointed to hurt those who are not pure and clean and desire the services of my heavenly servants -- I conjure you in the name of X, who is mighty over all, and rules over all, and everything is in His hands, that you do not hurt me, nor terrify me, nor frighten me; verily, in the name of the powerful, the head of . . .' After this he may commence his conjuration, for now he has fortified himself and has sealed himself with the name of God of 42 letters, before which all who hear it tremble and are frightened, and the heavenly hosts are terror-struck. He must then again conjure, and say: 'X, chief, who of all the destroying angels is the most hurtful and burning, with this Name and in this way I call thee AVZHIA, angel of the Presence, youthful minister before the King of the Universe, who art a prince and chief of the heavenly hosts; I conjure thee and decree upon thee that thou attachest thyself to me to fulfil my wish and to accept the decree of my conjuration and to accomplish my desires and fulfil my wishes, and do not frighten me, nor terrify me, nor overawe me, and do not make my frame shake and my feet vacillate, nor cause my speech to be perverted; but may I be fortified and strengthened, and may the conjuration be effective and the (sacred) Name uttered properly by my throat, and may no vacillation take hold of me and no trembling of the feet by thy ministering angels confuse me and overawe me, and weaken my hands, and may I not be overcome by the fire and flame of the storm and whirlwind which precedes thee, O wonderful and exalted one, whose Ineffable name is X, of whose wrath the earth trembles, and nothing can withstand his anger, twice blessed. Again I conjure thee by thy 14 (!) names by which thou didst reveal thyself to thy prophets and seers, to place in their mouths sweet words of prophecy and to utter pleasant words; and these are the Ineffable names and their surnames (Kunya): Spirit Piskonnit, kunya, X; Atimon, kunya, X; Piskon (?), Hugron, kunya, X; Sanigron, kunya, X; Msi, kunya, X; Mokon, kunya, X; Astm, kunya, X; Sktm, kunya, X; Ihoaiel, kunya, X; lofiel, kunya, X; Ssnialiah, kunya, X; Kngieliah, kunya, X; Zabdiel, kunya, X. I conjure thee with these fourteen names, by which all the secrets and mysteries and signs are sealed and accomplished, and which are the foundations of heaven and earth. Four of these are engraved upon the heads of the Hayoth (Holy Greaturee), namely -- X, the lord of powers; X, master of miracles; X, master of purity; and X master of the yoke. And four are engraved upon the four sides of the Throne, namely -- X, three times holy; X, Adir, Adiri, Adiron, etc., the king of kings. And four are engraved upon the four crowns of the Ofanim (wheels) that stand against the Holy Creatures, as it is said: "When those went, these went; and when those stood, these stood" (Ezek. i, 21); and these they are -- X, who is the mightiest over all; X, who rules over all the inhabitants of the heights (?), and in whese hands everything is. And two are engraved upon the crown of the most exalted and high King, and these they are -X, before whom every knee bends and every mouth utters praises; X, besides him there is no God and helper. With these names I conjure thee, and firmly decree upon thee to descend quickly to me, N, son of N, thou and not thy messenger. And when thou comest down do not turn my mind, but reveal unto me all the secret mysteries from above and beneath, and the hidden secrets from above and beneath, and all the secrets of wisdom and the cunning of helpfulness, just as a man speaks to his neighbour. For I have conjured thee with these Names, that are great and mighty and wonderful and awe-inspiring, and proved and arranged in proper order, through which the glorious throne has been established and the beautiful seat of the Most High, which has been wonderfully wrought, long before thou and the heavenly hosts had been created, "While as yet He had not made the earth nor the fields, and the inhabitants of the earth and the creatures therein" (Prov. viii, 26). "'I call thee further by (the power) of the five selected Names, to which only one is superior, and this is their form -- X. I conjure thee by these five Names, which correspond to the five names of God, whose letters are written on burning fire, and they circle round the throne of glory, one ascending and the other descending, so that the angels of the Presence should not behold them, and this is their equivalent and form and glory -- X. I conjure thee by these, as thou knowest their praise and greatness, which no mouth can utter, and no ear can hear, no, not even one of them. Thou hast been commanded and ordered by the Most High: "as soon as thou hearest anyone conjuring thee with these names, to do honour to My Name, and to descend quickly and fulfil the wish of the man who makes thee hear them; but if thou tarriest I will push thee into the fiery river Rigayon and place another in thy stead." Do it, therefore, for His Name, and come quickly to me, N, son of N, not in a terror, and not in fear, not with fiery coals, not with hailstone, and not with the sleet and treasures of snow, and not with the howling of the storm, and not with the provinces of the whirlwind that usually accompany thee, and do my bidding and fulfil my desire, for everything is in thy hand; by the permission of thy God, the master over all and thy lord, and with His Names I conjure thee to attach thyself quickly to me; come and fulfil my wish, and do not tarry. "'I further call thee with the greatest of thy Names, the pleasant and beloved one, which is the same as that of thy Master, save one letter, with which He created and formed everything, and which He placed as a seal upon all the work of His hand; and this is its equivalent -- X, and the other in the language of purity (permutations of the letters Yod, He) is read so -- X. I conjure thee with the right hand of sanctity and with His beloved Name, in whose honour everything has been created, and all are terror-struck by His mighty arm, and all the sons of the internal heavenly cohort (servants) tremble and shake of Him fear, which is X, and its equivalent by means of JHVH is X. Blessed be the name of His glorious kingdom for ever and ever. And all praise and extol thy Name, for they love thee. I conjure thee, and decree upon thee firmly, not to disobey my words, and not to alter my decree and my decision with which I conjured thee, and decreed upon thee, and established in peace. In the Name X, blessed be the name of His glorious kingdom for ever and ever, depart in peace, and do not frighten me in the hour of thy departure; in the name X, Lord, most high and holy, in the name of the Lord of Hosts, the God of Israel's battalions; in the name of the holy living Creatures, and in the name of the Wheels of the Chariot, and in the name of the river of fire, Ih, Zii, Ziin, and all His ministers, and in the name of IH, Ziin, Sabaoth, Z, El Z, Shaddai Z, X revealed Himself on Mount Sinai in the glory of His majesty. "'With these Names, terrible and mighy, which darken the sun, and obscure the moon, and turn the sea, and break the rocks, and extinguish the light, I conjure you, spirits, and . . and Shiddim, and Satanim, that yen depart and disappear from N, son of N.'" APPENDIX II. I. Against an enemy. -- I call thee, evil spirit, cruel spirit, merciless spirit. I call thee, bad spirit, who sittest in the cemetery and takes away healing from man. Go and place a knot in NN's head, in him eyes, in his mouth, in his tongue, in his throat, in his windpipe; put poisonous water in his belly. If you do not go and put water in his belly, I will send against you the evil angels Puziel, Guziel, Psdiel, Prziel. I call thee and those six knots that you go quickly to NN and put poisonous water in his belly and kill NN whom I mean (or, because I wish it). Amen, Amen. Selah. II. Against an enemy. -- Write upon a new-laid egg on a Nazarene cemetery: "I conjure you, luminaries of heaven and earth, as the heavens are separated from the earth, so separate and divide NN from him wife NN, and separate them from one another, as life is separated from death, and sea from dry land, and water from fire, and mountain from vale, and night from day, and light from darkness, and the sun from the moon; thus separate NN from NN his wife, and separate them from one another in the name of the twelve hours of the day and the three watches (?) of the night, and the seven days of the week, and the thirty days of the month, and the seven years of Shemittah, and the fifty years of Jubilee, on every day, in the name of the evil angel Tmsmael, and in the name of the angel Iabiel, and in the name of the angel Drsmiel, and in the name of the angel Zahbuk, and in the name of the angel Ataf, and in the name of the angel Zhsmael, and in the name of the angel Zsniel, who preside over pains, sharp pains, inflammation, and dropsy, and separate NN from him wife NN, make them depart from one another, and that they should not comfort one another, swiftly and quickly." NEW AND COMPLETE ILLUSTRATION OF THE OCCULT SCIENCES: 19:59:58 - Jun 30 2006 Times Read: 17 ADMIN: | EDIT | DELETE | IN FOUR PARTS. PART I. AN Enquiry into, and Defence of, Astrology; with an interesting Discourse on Natural and Occult Philosophy -- in which the Wisdom and Omnipotence of God; the intellectual Faculties of Angels Spirits, and Men; the Order, Harmony, Sympathy, and wonderful Properties, of the Celestial and Terrestrial Worlds; the Signs, Influences, and Effects, of the Heavenly Bodies upon all animal, vegetable, and mineral, Subtances; the Number of the Spheres; the Method of erecting the Horoscope to cast Nativities; and the Doctrine of Horary Questions; are clearly exemplified and explained. PART II. EXAMPLES for acquiring a Practical Knowledge of Astrology, with Rules for calculating, rectifying, and judging, Nativities; by which the Reader is enabled to discover, with Precision and Accuracy, every material Incident of his future Life and Fortune. Illustrated by a variety of new, entertaining, and curious, Questions, lately resolved, upon every material Occurrence in public and private Life. With a Collection of the most remarkabl Nativities tha have been cast for Kings, Princes, and other eminent Men, by the most celebrated, Professors of this science, in all Ages of the World; with astonishing Instances of their exact Completion. PART III. METEOROLOGICAL Astrology defined and explained: Wherein certain Rules are laid down for prejudging the Revolutions, Vicissitudes, and Misfortunes, with which every Part of the habitable World may be occasionally threatened. General Effects produced by great Conjunctions, Eclipses, Transits, Comets, Blazing Stars, and other extraordinary Phænomena; with the Art of calculating Eclipses, Tides, and Weather, for any Number of Years to come. To which is added, a Collection of improved TABLES, contrived to answer all the Purposes of Astronomical Calculations. PART IV. The Distinction between Astrology and the Diabolical Practice of Exorcism; in which the Methods used for raising up and consulting Spirits are laid open, with various instances of their Compacts with wicked Men. Account of Apparitions and Spirits; including a general Display of the Mysteries of Witchcraft, Divination, Charms, and Necromancy. Compiled from a series of intense Study and Application, and founded on real Examples and Experience. - ARGOL. ASTR. Lib. ii. c. 8. The Sun, Moon, and Stars, hath God distributed unto all Nations under Heaven. They declare the Glory of God, and shew forth his Handywork: Day and Night do continually tell of them, and their Voice is heard in all Languages, and their Words are gone into the Ends of the Earth. -- Deut. iv. 19. Psal. xix. 1-5. By E. SIBLY, M.D. F.R.H.S. Embellished with Curious COPPER-PLATES. LONDON: PRINTED FOR THE AUTHOR, AND SOLD BY CHAMPANTE AND WHITROW, JEWRY-STREET, ALDGATE; AND AT THE BRITISH DIRECTORY-OFFICE, AVE-MARIA LANE. Frontispiece A COMPLETE ILLUSTRATION OF THE ASTROLOGICAL AND OCCULT SCIENCES. PART THE FOURTH. CONTAINING THE DISTINCTION between ASTROLOGY AND THE WICKED PRACTICE OF EXORCISM. WITH A GENERAL DISPLAY OF WITCHCRAFT, MAGIC, AND DIVINATION, FOUNDED UPON THE EXISTENCE OF SPIRITS GOOD and BAD, and their AFFINITY with the Affairs of this WORLD. By E. SIBLY, M.D. of the King's College in Aberdeen; and Fellow of the Harmonic Philosophical Society in Paris. LONDON: PRINTED FOR THE PROPRIETOR; AND SOLD BY CHAMPANTE AND WITHROW, JEWRY-STREET, ALDGATE; AND AT THE BRITISH DIRECTORY OFFICE, AVE-MARIA-LAND. [1059] AN ILLUSTRATION Of the CELESTIAL SCIENCE of ASTROLOGY. PART THE FOURTH. FROM what has been premised in the foregoing parts of this work, it will now become manifest to every unprejudiced reader, that Astrology and Magic, how much soever they have been confounded with each other, and considered by the vulgar as one and the same doctrine, are nevertheless two very opposite and distinct pursuits. The one not only supposes, but in truth is, an attainment of the contingencies and events of futurity, from a natural cause implanted in the motion and influence of the spheres, which it is at once honourable and praiseworthy to study; the other, an acquirement of particular events to come, or mischiefs to be performed by means of occult spells, diabolical incantations, the agency of spirits, or confederacy with the devil. This constitutes what is termed Magic, Exorcism, Witchcraft, and Divination, very aptly termed, "The Black Art," which it shall be the principal object of the following pages to illustrate; as well to give the reader some rational idea of that very ancient but mischievous practice, as to clear the sublime contemplation and study of the stars from the gross imputations it hath on that account sustained. I have no doubt but the greater part of my readers, and perhaps the bulk of mankind at this day, totally disbelieve the possibility of witchcraft, magic, or divination; because, they deny the very existence of spirits, the agency of the devil, and the appearance of ghosts or spirits of deceased men, upon which belief the practice of the black art entirely depends. But however incredulous the wisest critic may be, as to what has been related on this subject, certain it is, that such spirits really do exist, and that confederacy and compact with them was in former times [1060] no uncommon thing. Blackstone seems to have established this fact in a very satisfactory manner, where he speaks of the laws formerly provided in this country against magicians and witches, and those who held confederacy with spirits; which to disbelieve, would not only be found to militate against numerous important passages of Scripture, but would call in question the express words of our Saviour himself, and give the lie to authors and attestators of the first reputation and character. Indeed, the force of Revelation, and the doctrine of Christ, depend entirely upon our opinion of the existence of spirits; for that, being confessed or doubted, either affirms or denies the eternity of the soul. Those persons, who have taken pains to contemplate the nature and structure of man, will have no difficulty to believe, from the principles of reason and common sense, that a soul, essence, or spirit, absolutely exists within his body, totally independent of all material functions or desires; that flies in his face upon the commission of every unjust or improper act, and that leads the human ideas to a state of being, infinitely beyond the bounds of the terrestrial globe, and unconstrained by the limits of time. This applies to the essence, soul, or spirit, of man; whereas the body, being compounded of the elements of this world, is swayed, ruled, and eventually overcome, by them, in proportion as the elements operate upon one another, so as to produce diseases, imbecility, and death. As it is agreed by all authors, and admitted in the creed of all sects and persuasions of people, that before the fall, the seasons and elements were in one unalterable state of perfection and harmony; to the condition of man was not then under the power of the elements, but he was cloathed with purity and immortality as with a garment. The external gross elements had then no sway; and the astral powers, instead of inflaming his desires, contributed unto him the influences of like unto like, forming an union of delectable ideas between soul and body, which led to the unabated praise and adoration of his beneficent Creator. The pure elements were then congenial to his state of immortality, and the astral powers were turned upon his back, while innocence and incorruptibility smiled on his brow. His food was not limited to palpable matter, but was combined with the pure etherial spirit of the universe, which perfumed the air, and enriched the seat of paradise. Such was the prime-eval happy state of Man. But departing from his innocency, by the secret insinuations infused into his mind by the fallen spirit Satan, he lusted after palpability in the flesh, turned his face to the elements, deserted his reason and his God, and fell from his ethereal [1061] state into all the perils mortality and death. Having no longer all powers under his subjection, he became subject to sidereal and elementary influx, with his understanding darkened, and his mental faculties abridged; which I have exhibited by the four figures in the annexed plate. The first represents the prime-eval state of man, with his hand lifted up to his head, denoting the seat of comprehensive sensibility, to which the light of reason and sense flowed from the mirror of the Deity, in whose image he was formed. The second figure shews the elementary and astral influence in the prime-eval state of man, as having no action whatever internally, but falling on his exterior or back part; whilst his face, turned to the light, received the beatific vision of immortality and life from the gate of heaven. The third figure shews the internal action of the elementary and planetary influx after the fall, upon the vital parts of man, whence diseases and death follow in a direct and regular course. For, as the action of the stars on man are agents, and the elements of which he is composed patients, the same as in the outward world, so we find, as they are situated in the outward world at the time of birth, either as to strength or imbecility, so shall be the inward weakness or vigour of the vital parts of man born under them; and of such shall be the inbred quality of the disease thus implanted in our fallen nature to bring on corruptibility and death. The fourth figure is intended to shew a faint resemblance of an abandoned and more degenerated state of fallen human nature, when the will and passions of man are to vice, and contaminated with the gross or bestial quality of deadly sin and wickedness. He is led captive by an evil spirit, the agent of Lucifer, having his will darkened, and every spark of light extinguished, that could flow from the intellectual faculties of the soul, or from the collision of virtue and sense. Such are the men described by St. Paul in his Epistle to the Romans, chap. i. ver. 28, 29, 30. In this action of the stars upon man, it leaves the will and the soul totally unconstrained; whilst the body or corruptible part only is influenced, which allures and attracts the will; and, as observation and experience shew us, too commonly leads it captive to all the excesses and intemperance of the passions. But, as this is the utmost effect the force of the stars, or the power of the elements, is found to produce in our nature; so the doctrine of astrology goes no further than to define and explain them through all the tracks of occult speculation and science. Whereas the art of magic, of divination, and exorcism, forms an alliance with the agents of the devil, lusts after compact with damned souls, and holds converse with the departed spirits of men. [1062] To illustrate this extraordinary practice of the ancients, I shall here consider the nature of the world of: spirits, their quality and office, and the affinity which they bear to this world, agreeable to the doctrines laid down by those ancient authors, whose works are now rarely to be seen, though sanctioned by the most remarkable experiments, and confirmed by the strongest evidence that can be collected at so distant a period. The noble and learned Swedenbourg, whose nativity we have considered in the foregoing part of this work, has with great ingenuity explained the nature and situation of the departed spirits of men, after their recess from this life. The world of spirits, says this author, is neither heaven nor hell, but a place or state betwixt both, into which man immediately enters after death; and, after staying there a certain time, longer or shorter, according to what his past life had been in this world, he is either received up into heaven, or cast down into hell. It must be noted here, that this intermediate state has nothing in it of the probationary kind; for that is all over with the life of this world; but is a state of a separation or reducing every one to his own proper prevailing principle and, as such finally preparatory for an eternal happiness or misery. In the world of spirits is always a very great number of them, as being the first sort of all, in order to their examination and preparation; but there is no fixed time for their stay; for some are translated to heaven and others configned to hell soon after their arrival; whilst some continue there for weeks, and others for several years, though none more than thirty, this depending on the correspondence or non-correspondence between the interior and exterior of men. As soon as they arrive in the world of spirits, they are classed according to their several qualities, inclinations, and dispositions. The evil, with such infernal societies as they had communication within this world, in the ruling passion; and the good, with such heavenly societies as they had communicated with, in love, charity, and faith. But, however they are diversely classed, they all meet and converse together in that world, when they have a desire so to do, who have been friends and acquaintances in this life; more especially husbands and wives, brothers and sisters, etc. But if they are, according to their different ways of life, of different inclinations and habits of mind, they are soon parted; and it may be observed, both concerning those who finally go to heaven, and those that go to hell, that, after their arrival in those two different kingdoms, they no more see or know one another, unless they are of like minds and affections. The [1063] reason why they meet and know one another in the world of spirits, and not so in heaven or hell, is because in the world of spirits they pass through the same state they were in in this life, and so from one to another; but afterwards all are fixed in one permanent state respectively according to the state of that love which prevails in them; in which one knows another from similarity of condition; for similitude joins, but dissimilitude separates. As the world of spirits is a middle state with man, between heaven and hell, so it is also a middle place, having the hells underneath and the heavens above; all the hells are shut next to that world, except that some holes, or clefts, like those in rocks or caverns, are left open; and these so guarded, that none can pass through them but by permission, which is granted on particular occasions. Heaven likewise appears as fenced all round, so that there is no passing to any of the heavenly societies, but by a narrow way, which is likewise guarded. These outlets and inlets are what in scripture are called the doors and gates of heaven and hell. The world of spirits appears like a valley, between mountains and rocks, here and there sinking and rising; the doors and gates opening to the heavenly societies are only seen by those who are in their preparation for heaven; nor are they to be found by any others. To every society in heaven, there is an entrance from the world of spirits, after passing which there is a way, which as it rises branches into several others: nor are the doors and gates of the hells visible to any but those that are going to enter therein, to whom they are then opened; at which time these appear like as it were dark and sooty caverns, leading obliquely down to the infernal abyss, where there are also more gates. Through these dark and dismal caverns exhale certain fœtid vapours, which are most offensive to the good spirits; but which the evil ones are greedily fond of; for, as were the evils which any one took most delight in when in this world, such is the stink corresponding thereto which most pleases him in the other; in which they may be aptly compared to those birds or beasts of prey, as ravens, wolves, and swine, which are attracted by the rank effluvia emitted from carrion and putrid carcasses. There are also in every man two gates, the one of which opens towards hell, and to all that is evil and false proceeding therefrom; the other gate opens towards heaven, and to all that good and truth issuing thence. The infernal gate is open in those who are in evil, and they receive from above only some glimmering of heavenly light, just sufficient [1064] to serve them to think, reason, and talk, of heavenly things; but the gate of heaven stands open in those who are good and in truth. There are also two ways leading to the rational mind in man; the superior, or internal, by which good and truth are communicated from the Lord; and the inferior, or external, by which evil and falsehood are communicated from hell; and the rational mind is in the midst of these two ways; hence it is, that, as much of the heavenly light as any man receiveth into his mind, so far is he truly rational; and so much as he admits not of it, in such proportion he is not rational, however he may think himself so. These things, here offered, shew the correspondence that subsists between man and heaven and hell; for his rational mind, during the formation of it, corresponds to the world of spirits, things above it being in heaven, and things beneath it in hell; the former are opened and the latter (as to all influx of evil and falsehood) are shut, with respect to those who are in their preparation for heaven; but, on the other hand, the things from beneath are opened, and the things above are shut (as to all influx of good and truth) with respect to those who are in their preparation for hell; consequently the latter can only look down to the things beneath them, or to hell, and the former only to things above them, or to heaven. Now to look up is, by correspondence, to look to the Lord; who is the common center to which all heavenly things point their aspect and tendency; but to look downwards is to turn from the Lord to the opposite center of attraction, and consequently to all things of a hellish nature. These considerations are applied only to the immediate after-state of the soul and spirit of man, as the consequence of the mortality of this world. Many there are, however, who entirely disbelieve the faculty of the soul, or the existence of the spirit; but whoever rightly considers the matter, cannot but know, that it is not the body, or material part, but the soul, or spiritual part, that thinks within him. Now the soul is his spirit, immortal in all its properties, and receptive of what is spiritual, as having a spiritual life, which consists in thinking and willing; consequently, the whole of the rational life appertains thereto, and not to the body, though manifested therein: for the body is only thoughtless matter, and an adjunct or instrument to the spirit of man, whereby it may manifest its vital powers and functions in this natural world, where all things are material, and, as such, void of life: it is indeed customary to ascribe action, motion, and power, to the body in the common forms of speaking; but to suppose that the properties belong to the instrument, and not solely to the principle that actuates it, is erroneous and absurd. [1065] As all vital power, both of acting and thinking, appertains solely to the spirit, and in no wise to the body, it follows, that the spirit is truly and properly the man, and that without its influence and operation there is neither thought nor life from the crown of the head to the sole of the foot: consequently, that the separation of the body from the spirit, which we call death, takes nothing from that which in reality constitutes the man. For man would not be capable of thinking and willing, unless there were in him a substance to serve as the subject of these operations; and to suppose otherwise would be ascribing existence to non-entity, as may appear from man's not being able to see without that organ which is the subject of vision, or to hear without the organ of hearing; these senses being nothing without such subjects of their operations. Now thought is internal vision, or the sight of the mind, as perception is the internal hearing; and these without internal organized substances, as their proper subjects, cannot exist: so that the spirit of a man has equally a form, and that a human one, as also its sensory and senses, when divested of its material body, as it had before; for all the perceptive life of the eye and the ear, and of every other sense that appertains to man, is not from his material body, but from his spirit and the vital powers thereof, in all and singular the organs and parts of his body: hence it is, that spirits see, hear, and feel, as well as men, in the spiritual world*, though not in this natural world after their separation from this mortal body. That the spirit had natural sensations in this world, was owing to its union with a natural or material body; but then also it had its spiritual senses in various modes of thinking and willing. [* To suppose a human spirit void of a human form and senses, is to annihilate the very idea of spirit; for as every essence has its proper form, and every form its own essence, (they being necessary corrolatives,) so every spirit has its body suited to the world it belongs to, according to that distinction laid down by the apostle: "There is a natural body, and there is a spiritual body:" and indeed, it is as rational to conclude, that a human spirit would have a human, organized, body, endued with spiritual senses in a spiritual world, as that the same spirit should be invested with a material organized body with natural senses in this natural world. It is to be lamented, and the more for its tendency to promote infidelity, that many of the learned, so called, have in a manner defined and refined spiritual nature into nothing, by divesting it of substantiality, to which it has a more peculiar right by far than matter; nor is the body of an angel less substantial in a proper sense of the word than a solid rock, though not according to the condition of material nature. Upon the whole, the common ideas of the vulgar and illiterate come much nearer to the truth and reality of heavenly things, than the vain conceits of such speculating sciolists.] The foregoing doctrine is here offered, to convince the rational reader, that man, considered in himself, is a spirit, and that the corporal part of his composition annexed to him in this natural and material world is in order to his relation thereto, and what he has to do therein, but is not the man himself, but only designed to be instrumental to the operations of his spirit: but, as few are capable of receiving abstract reasonings, [1066] and many are apt to run them into matter of doubtful disputation, by arguments from fallacious appearances of sense, I chuse, for confirmation of the doctrine in hand, to appeal to truths founded on experience. Such as have confirmed themselves in the belief of the contrary side, are given to think, that, as the beasts have life and sensations as well as men, so they have both the same spirit and the same end; but, this is a gross error, as the spirit of a beast immensely differs from that of a man, as being destitute of that sublime principle of a heavenly life, by which the latter is made receptive of the divine influx, and capable of being exalted to a participation of the divine nature; and therefore it is that man is so highly privileged above the beasts, that he can think of God, and the things pertaining to his kingdom both in heaven and earth, and be led thereby to love the Creator, and to be united to him: now that which is in the capacity of such union is not liable to perish, like that which is not. For there is in every angel and in every man an inmost and supreme degree or part, which more immediately admits the divine influx from heaven, whereby all that is within man in the inferior degrees are orderly disposed and regulated. This inmost or supreme part of the spirit or soul may be called the Lord's entrance into angels and men, nay, his very habitation in them; and hereby it is that man is distinguished from the brute animals, which have it not, and is rendered capable of near communications with heaven in the inner man, of believing in the Deity, of loving him, and of seeing him; nay, from hence it is that man is a recipient of understanding and wisdom, and also that he is endowed with a rational life, and an heir of immortality: but how or what the Creator operates, in this inmost recess or supreme part of man, exceeds the capacity of an angel to comprehend. When the body of a man is no longer able to perform its natural functions corresponding to the thoughts and affections of his spirit, and which are derived to him from the spiritual; world, then he is said to die; which comes to pass when the lungs and the heart cease their respiratory and contractile motions; not that man then suffers extinction of life, but only is separated from that corporeal part of his composition which served him for an instrument of usefulness in this world; but he still continues a living man, and that in a proper and literal sense of the expression, inasmuch as man receives his denomination not from his body, but from his spirit, since it is the latter that thinks in him, and that thought, with affection, essentially constitute the man; so that, when any man is said to die, it means no more than that he passes from one world into another; and hence it is, that by Death in the Scripture, according to the internal sense of the word, is signified resurrection, and continuation of life. [1067] There is a very near communication and correspondence betwixt spirit and respiration, and the motion of the heart (systole), betwixt thinking and respiration, and betwixt the affection of love and the heart; so that when these two motions cease in the body, a separation presently ensues; for these two motions, viz. that which is respiratory in the lungs, and that which is called the systole or contractile power of the heart, are the two bonds of union, which, when broken, the spirit is left to itself, and the body, being destitute of life from the spirit, becomes cold and putrefies. That so intimate a communication subsists between the human spirit and respiration, and the heart, is, because all the vital motions in this world depend thereon, not only in common, but also in every particular part of the body. The spirit of a man remains some little time in the body after all signs of life disappear, but not longer than till a total cessation of all power in the heart ensues, which varies according to the nature of the disease he dies of, for the motion of the heart continues long after in some, but not so in others; but, as soon as the total cessation of it happens, the resuscitation of man commences, and this by the sole power of the Lord. By resuscitation here is meant the liberation of the spirit of a man from his body, and the introduction of it into the world of spirits, and commonly called Resurrection. That the spirit of a man is not separated from his body before all motion and power in the heart entirely ceases, is because the heart corresponds to the affection of love, which is the very life of man, for it is from love that every one derives his vital heat; therefore, so long as this conjunction lasts, so long the correspondence continues, and it is from correspondency that the spirit actuates and communicates life to the body. That the form of the spirit of a man is a human form, or, in other words, that the spirit is the true formed man, may be evinced from many articles, particularly from these, viz. that every angel is in a perfect human form, and also, that every man is a spirit as to his inner man; and that angels in heaven are from the human race. This also more evidently appears from man's being denominated man from his spirit, and not from his body, and because the corporeal form is an adjunct to the spirit after its form, and not contrariwise, the former being but the clothing of the latter. Moreover, the spirit is the sole moving power in man, acting upon and actuating every the most minute part of the body, insomuch that, when any part no longer derives vital influence therefrom, it presently dies. Now, the ruling powers, which govern the body as their subject, are the thought and the will; but these are from the spirit only, nay, constitute its very essence. The reason why we do not see any [1068] separate spirit, nor yet that of another man whilst in his body, in its human form, with our present organs of sight, is because these organs of vision are material, and therefore only capable of discerning objects of a material nature, whereas spiritual things must be seen by a spiritual eye*; but, when the corporeal sight is extinguished by the death of the body, and the spirit's eye is opened, then spirits appear to one another in their human form, not only in the spiritual world, but they also see the spirits of those who yet live here in the body. [* It is to be noted here, that, when spirits are seen by any one in the body, they are not seen with the corporeal organs of vision, but by the spirit of the beholder abstractedly from the body, though the appearance is exactly the same in both cases, as implied in those words of the Apostle, where, speaking of his visions, he says, "Whether in the body, or out of the body, I cannot tell."] That a human form is proper to a human spirit, follows from man's being created in the form of heaven, and also receptive of all things of a heavenly nature and order, consequently with the faculty of receiving understanding and wisdom; for, whether we express it by the words, faculty of receiving understanding and wisdom, or, the faculty of receiving heaven, it comes to one and the same thing. So that what has hitherto been said on this subject, may be understood by the rational man, from his view of causes and their effects, of premises and their consequences; but not so by the obstinately irrational, and that for many assignable reasons; but principally, because he is averse to all doctrines which are contrary to the false principles that he has adopted in the room of truths; and, he that has thus shut up his mind hath shut the gate of heaven against himself, so that no light from thence can illuminate his rational faculties; and yet that gate might be opened, if his will did not resist. This makes it evident, that they, who are in false thinking from an evil principle, might be possessed of a rational understanding, if they were in a willing disposition for it; and, that the reason why they are not so, is because they love the false above the true, as more agreeing with the evil they have adopted, and which they chuse to follow. It is to be observed, that to love and to will a thing is the same; for, what a man wills he loves, and what he loves that he also wills. When the spirit of a man first enters into the world of spirits, which is soon after his resuscitation, (of which mention has been made, before,) he as yet retains the same face and voice that he had in this world, as being hitherto in his exterior state, that of his interior being yet unmanifested; and this is his first state after death: but some time after, his face becomes entirely changed, so as to correspond with the particular affection or love that possessed his spirit when in the body; for the face of a man's spirit differs greatly from that of his body, the latter being [1069] derived from his parents, but the former a correspondent to his predominant affection, of which it is the signature or image, and. which becomes appropriated to man in the other world, upon the manifestation of his interior state; for the spirit of a man, rightly considered, is the same with his predominant affection or love, and his face is the external form of it. This change respecting faces, in those who pass from hence into the other world, is founded on this law, that no dissimulation or counterfeiting is there allowed, but all must appear to be what they really are, and, consequently express their thoughts in their words, and their affections and desires in their looks and actions, so that the faces of all there represent their minds respectively. Hence it is, that, though all who knew one another in this world are alike mutually acquainted in the world of spirits, yet it is otherwise in heaven and hell. The faces of hypocrites undergo not their proper change so soon as the faces of others, and that because they have by custom contracted a habit of forming their minds to a kind of imitation of good sentiments and affections, and therefore they appear not uncomely for some time; but as the disguise gradually wears off, and their inmost thoughts and affections manifest themselves, they appear more ugly than others. The hypocrites here spoken of, are such as know how to talk like angels upon divine subjects, and yet in their hearts exalt nature on God's throne, and disbelieve all heavenly truths, acknowledged in the Christian church. It is to be observed, that the human form of every man after death is beautiful in proportion to the love he had for divine truths, and a life according to the same, for by this standard things within receive their outward manifestation and form, so that the deeper grounded the affection for what is good, the more conformable it is to the divine order in heaven, and consequently the more beauty the face derives from its influx. Hence it is, that the angels of the third or inmost heaven, whose love is of the third or highest degree, are the most beautiful of all the angels; whereas they whose love for divine things had been in a lower degree, or more external than that of the celestial or highest angels, possess an inferior degree of beauty; and the translucent lustre in their faces, as proceeding from a smaller degree of divine virtue within them, is comparatively dim; for, as all perfection rises in degrees from the inward to the inmost, so the external beauty, to which it gives life and vigour, has its degrees in the same proportion. When a man passes from this natural world into the spiritual, which is at the time of his death, he takes with him all that belonged to him as [1070] man, and possesses every sense, both external and internal, that he possessed before. Thus, for instance, all in heaven have their sight, their hearing, and all their senses, in far greater perfection than when in this world, and also their minds more abundantly replete with wisdom: for they see by the light of heaven, which greatly exceeds that of this world, and they hear through the medium of a spiritual atmosphere to which that of our earth is not comparable. The comparative difference between these two senses there and here, is as that of a bright sky to a thick fog, or as the lustre of the meridian sun to the dusk of the evening. Now the light of heaven, which is divine truth, makes manifest the minutest things to the perception of angels; and, as their external corresponds to their internal or intellectual sight, so by mutual influx they co-operate in forming the high perfection of angelical perspicuity. In like manner their sense of hearing corresponds to their perception, both in the understanding and will; so that in the sound of the voice, and in the words of the speaker, they can trace the minute particulars of his affections and thoughts; in the sound what relates to his affections, and in the words what concerns his mind or thoughts; but it is to be observed, that the other senses of the angels are not in the same high degree of perfection with those of sight and hearing, and that because the latter are subservient instruments to their understanding and wisdom, and not so the others, which, if equal in power, would lessen their preference to intellectual delights over and above those of their spiritual bodies, as we find to be the case with men in this world, who, according to their greater relish and indulgence as to their grosser senses, have the less appetite and sensibility with respect to spiritual things. A few words shall here be spoken concerning the cultivation of the rational faculty in man. Genuine rationality consists in truths, not in falsehoods. Now truths are of three kinds, civil, moral, and spiritual: civil truths relate to judicial matters, and such as respect public government, and, in a general consideration, justice and equity: moral truths have relation to the conduct of life with respect to societies and inferior connections; in general, to sincerity and rectitude; and in particular, to virtues of every class; but spiritual truths relate to the things of heaven, and of the church on earth; and in general to the good of love, and the truths of faith. There are three degrees of life in every man: the rational part in man is opened to the first degree by civil truths; to the second by moral truths; and to the third by spiritual truths. But let it here be observed, that man's rational part is not opened and formed merely by his knowing such truths, but by living according to them, when [1071] known, that is, by loving them with a spiritual affection, or the affection of his spirit, or, in other words, by loving justice and equity as such; sincerity and rectitude of manners as such, and good and truth as such; whereas, to love them only from external regards, is loving them for the sake of self, for one's own character, honour, or profit; and therefore such a love, as it terminates in self, gives not a man any right to the character of rational, as such a one uses truths as a lordly master uses his servants, viz. for his pleasure or interest; and, where this is the case, they make no part of the man, nor open so much as the first degree of life in him, but only have a place in his memory, like other scientifical ideas, under a material form, where they unite with the love of self in mere animal nature. Hence it may appear, how man becomes truly and properly rational, viz. in the third or highest degree, by the spiritual love of good and truth, or the things of heaven, and its representative the church; in the second degree, by the love of sincerity and rectitude; and in the first degree, by the love of justice and equity; which two last loves become spiritual by influx of the spiritual love of good and truth from the highest degree, by joining itself to the inferior loves, and forming in them its own likeness. There are three degrees in man corresponding to the three heavens; and, as the third or highest heaven does, as it were, sanctify the two inferior heavens by the descending influx of its celestial superior virtue, so the spiritual love of all that is good and true in man (corresponding to the third heaven) spiritualizes or sanctifies his virtues, though of an inferior class: thus, to give a cup of cold water to another is a little thing; but, when it is the most we can do, and love is in the doing of it, the act has in it the essence of Christian charity. There are three states which man goes through after death, before he enters into heaven or hell; the first respects his exterior part; the second his interior; and the third is his state of final preparation. These states man passes through in the world of spirits; however, there are exceptions, as some are immediately after death taken up into heaven, or cast into hell; of the former class are they who are regenerated, and so prepared for heaven in this world, and that in so high a degree as to need only the putting off all their natural impurities, in order to be carried by the angels into heaven. On the other hand, such as have been internally evil, under the mask of externally apparent goodness, and so have filled up the measure of their iniquities by hypocrisy and deceit, using the cloak of goodness as a means whereby to deceive others; these are immediately cast into hell. There are also some who are committed to caverns immediately after their decease, and so separated from others in the world of spirits, but afterwards released, and remanded thither by turns; such are they who, under civil pretexts, dealt fraudulently with their neighbours; [1072] but the fore-mentioned are very few compared to the many classes of those who are detained in the world of spirits, in order to their preparation for heaven or hell, according to the established order of divine economy. As to the first state before-mentioned, or that which respects the exterior, this man enters upon immediately after death. Every one's spirit has belonging to it properties exterior and interior; the former are those by which he governs and accommodates the corporeal functions in this world, more especially the face, speech, and bodily gestures, according to his social connexions; the latter are proper to his will and free thoughts, which are seldom made manifest by the face, speech, and outward behaviour, man being accustomed through education and example to counterfeit friendship, sincerity, and benevolence, and to conceal his true thoughts even from his infancy. Hence it is, that so many learn the external practice of morality and good manners, however different they may in reality be within, and so, mistaking custom for principle, know not themselves, nor enter into any examination concerning the matter. As the life of men newly become spirits is so like to their natural life in this world, and as they are at first strangers to their new state, without knowing any thing more of heaven and hell than what they have learned from the letter of scripture, and their preachers; therefore, after wondering for some time at their being clothed with a body, and possessing every sense as in this world, and also at their seeing things under the like appearance as before, they find themselves urged by a desire of knowing what and where heaven and hell are: upon which they are instructed by their friends in things relating to eternal life, and are conducted to various places, and different societies, and some into cities, gardens, and beautiful plantations, and more particularly to see magnificent buildings, as such external objects suit with the present external state of their minds. Then they are led to inspect those interior sentiments and ideas, which they had in this life concerning the state of souls after death, and concerning heaven and hell, not without indignation to think of their own past ignorance, and also that of the church, in relation to these important subjects. Almost all in the world of spirits are desirous to know whether they shall go to heaven or not, and the greater part judge in favour of themselves as to this particular, especially such as had lived by the external rules of morality and civil obligation here; not considering that both good and bad do the same to outward appearance, as also do many good offices to others, and in like manner go to church, hear sermons, and bear a part in the public worship; not reflecting that these external [1073] acts, and this outward form of worship, avail nothing in themselves, considered separately from the disposition and principle of the; worshipper, and that it is the interior or inner man that stamps the character and value upon the outward work and form; but scarcely one in a thousand knows what is meant by the interior, and, even after being taught it, place all in the words and bodily service; and such is the greater part of those who at this day pass from the Christian world into the other. The second state of man after death is called his interior state, as he then passes into the more recondite things of his mind, or of his will and thoughts, whilst the more external functions of it, as exercised in his first state, are then quiescent or dormant. Whoever carefully attends to the lives, words, and actions, of men, may soon find that every one has both his exterior and interior thoughts and intentions; thus, for example, the man of civil connections and manners forms his judgment of others by what he knows of them by character and conversation; and, though he should find them to be far otherwise than men of probity and worth, yet he does not speak and behave to them according to his real sentiments of them, but with something of seeming respect and civility: and this is still more strongly exemplified in the behaviour of persons addicted to dissimulation and flattery, who speak and act quite contrary to what they think and mean; and also in hypocrites, who can talk of God, of heaven, and spiritual things, and also of their country and neighbour, as if from faith and love, when at the same time they have neither the one nor the other, and love none but themselves. This evinces that there are thoughts in the same mind of two different complexions, the one interior, and the other exterior, and that it is common for men to speak from the latter, whilst their real sentiments in the interior are contrary thereto; and that these two arrangements of thoughts are of distinct and separate apartments in the mind, appears from the pains such persons take to prevent those that are interior from flowing into the exterior to manifestation. Now, man was so formed by his original creation, that both these were as one by correspondence and consent, as is the case now with the good, who both think and speak what is good and true; whereas, it the evil the interior and the exterior are divided, for they think evil, and speak good, thus inverting the order of things, whilst the evil is innermost, and the good outermost, the former exercising rule over the latter, and using its services for temporal and selfish ends, so that the seeming good which they say and do is corrupted and changed into evil, however the undiscerning may be deceived by its outward appearance. On the other hand, they who are in the good principle stand in the divine order of God's creation, whilst the good in their interior flows into the [1074] exterior of their minds, and thence into their words and actions. This is the state in which man was created, and thus they have communication with heaven, and have the Lord for their leader. Thus much may serve to shew, that man thinks from two distinct grounds, the one called the interior, the other the exterior; and, when we speak here of his thinking, we include likewise his faculty of willing, as his thoughts are from his will, neither can they exist separately. After that man, now become a spirit, has gone through his first state, which is that of his exterior thoughts and will, he then passes into his second or interior state, and this he enters upon insensibly, which resembles that of a man in this world, who, finding himself at liberty from every restraint and dissipation, recollects himself, and enters into the most secret recesses of his soul. Now in this state of introversion, when he thinks freely from his inmost disposition and affections, he is properly himself, or in his true life. All without exception enter into this state in the other world, as proper to spirit, for the former is assumed and praised in accommodation to society and transactions in this world; and therefore, though it remains with man for some time after death, yet it is not long continued in, as not being suitable to the nature of a spirit, for the following reasons; first, because a spirit thinks and speaks from the governing principle of life without disguise; nay, the same is the case of man in this world, when he enters into his inmost self, and takes an intuitive view of his inward man, in which kind of survey he sees more in a minute than he could utter in an hour. Secondly, because in his conversation and dealings in this world, he speaks and acts under the restraint of those rules which society ha s established for the maintenance of civility and decorum. Thirdly; because man, when he enters into the interior recesses of his spirit, exercises rule over his outward economy, prescribing laws thereto, how to speak and act in order to conciliate the good will and favour of others, and that by a constrained external behaviour. These considerations may serve to shew, that this interior state of liberty is not only the proper state of the spirit of a man after death, but even in this life. When a spirit has passed into this second or interior state, it then appears outwardly what manner of man he had been in this world, as he now acts from his proper self; thus, if he had been a wise and good man before, he now manifests still higher degrees of rationality and wisdom in his words and actions, as being freed from those corporeal and earthly embarrassments which had fettered and obscured the inward operations of his mind, whereas the bad man evidences greater folly than before; for, whilst in this world, he fashioned his external behaviour by the rules of prudence, in order to save appearances; but, not being under the like restraints now, he gives full scope to his insanity. [1075] All who in this world lived uprightly; and preserved a good conscience, walking in the fear of God, and in the love of divine truths, applying the same to practical use, seem to themselves as men awaked out of sleep, and as having passed from darkness to light, when they first enter upon their second or interior state; for they think from the light of pure wisdom, and they do all things from the love of goodness; heaven influences their thoughts and affections, and they are in communication with angels. But the condition of the evil in this state is according to his particular concupiscence. They who had been absorbed in self-love, so as not to attend to the good uses of their respective offices and functions, but discharged them only with a view to their own estimation and honour, appear more stupid than others; for, in proportion to the degree of self-love in any one is his distance from heaven, and consequently from wisdom: but they, who to the evil of self-love had added crafty devices, and by means thereof advanced themselves to worldly honours, associate themselves to the worst of spirits, and addict themselves to the magical arts, which are profane abuses of the divine order, by means of which they molest and vex all that pay them not honour; the praising of insidious wiles, and to kindle strife and hatred, yield them the highest pleasure; they burn with revenge, and long fore nothing more than to tyrannize over all that submit not to their will; and all these wicked passions they gratify as far as their evil associates give them assistance; nay, so far does madness hurry them on, as to make them wish to scale heaven, either to subvert the government of the holy kingdom, or to cause themselves to be worshipped for gods therein. As to those who in this world ascribed all creation to nature, and so in effect denied a God, and consequently all divine truths, such herd together in this state, calling every one a god who excelled in subtlety of reasoning, and giving him divine honour. Such in the world of spirits are seen in their conventicle worshipping a magician, holding conferences concerning nature, and behaving more like brute-beasts than human creatures, and among them some who were dignitaries in this world, and had the reputation of being learned and wise, and others of a different character. From thus much we may gather what they are, the interior of whose minds is shut against divine things, as theirs is, who receive no influx from heaven through looking up to God and a life of faith. The third state of man, or of his spirit, after death, is the state of instruction, which is appointed for those that go to heaven, and become angels; but not for those that go to hell, as such are not in a capacity of instruction, and therefore their second state is their last, and answers to the third in others, as it terminates in their total change into that prevailing love which constitutes their proper principle, and consequently [1076] into a conformity to that infernal society with which they have fellowship. When this is accomplished, their will and thoughts flow spontaneously from their predominant love, which, being infernal, they can only chuse the evil and false and reject all that apparent good and truth which before they had adopted, solely as means subservient to the gratification of their ruling passion. On the other hand, the good spirits are introduced from their second into their third state, which is that of preparation for heaven by the means of instruction; for none can be qualified for heaven, but through the knowledge of spiritual good and truth, and their opposites, evil and falsehood, which can only come from previous instruction. As to good and truth in a civil and moral sense, commonly called justice and sincerity, these may be learned from the laws of nations, and from conversation in virtuous company; but spiritual good and truth, as ingrafted principles in the heart, are only received by the teachings of a divine light: for though they are literally set forth in the scripture, and the doctrines of the Christian churches founded thereon, yet they only gain the efficacy of a vital principle from a celestial influence manifesting itself in a conscientious obedience to the divine laws, as promulgated in the written Word, and that in respect to the divine authority of them, and not from selfish and worldly motives; then a man is in the heavenly life, or in heaven, even whilst in this world. The way of conveying instruction in the other world differs from that on earth, inasmuch as truths there are committed, not to the memory, but to the life; for the memory of spirits is in their life's principle, and they receive and imbibe only what is conformable thereto, for spirits are so many human forms of their own affections. As the nature of spirits is such, therefore they are continually inspired with an affection for truth for the uses of life; for the Lord has so ordered it, that every one should love the uses that accord with their particular gifts and qualities; which love is likewise heightened by the hope of their becoming angels; for in heaven all particular and singular uses have relation to the general use or good of the Lord's kingdom, and may be considered as so many parts of one whole so that the truths which they learn are both truths and the uses of truths conjunctly: thus the angelical spirits are prepared for heaven. The affection or love of truth for the purposes of use is insinuated into them many ways not known in this world, more particularly by various representations of use under such delightful forms as affect both their minds and senses with unspeakable pleasure; so that, when any spirit is joined to the society for which he was prepared, he then enjoys life most when he is in the exercise of its proper uses. Hence it may appear, that not the ideal knowledge of truths, as things without us, but an implantation [1077] plantation of them in the affections and life for the purpose of uses, is that which qualifies for the kingdom of Heaven. After that the angels are duly prepared for heaven in manner described, which comes to pass in a short time, as spiritual minds are of quick comprehension, they are then clothed in angelical garments, which, for the most part, are white as of fine linen, and conducted to the way which leads up to heaven, and delivered to the guardian angels there: after which they are received by other angels, and introduced to different societies, where they partake of various delights: after this every one is led by the Lord's guidance to his particular proper society, and this by various ways, sometimes direct, sometimes otherwise, not known to any of the angels, but to the Lord only. Lastly, when they are come to their own society, their inmost thoughts and affections open and expand themselves, which meeting with the like returns of cordial sympathy from their fellow-angels, they are immediately known and received by them with a joyful welcome. An equilibrium is necessary to the existence and subsistence of all things, and consists in the equality of action and re-action between two opposite powers, producing rest or equilibrium; and this according to an established law through the natural world, observed in the very atmospheres, in which the lower and denser air re-acts on the superincumbent columns; nay, even betwixt heat and cold, light and darkness, dry and moist; and the middle point is the temperature or equilibrium. The same law obtains throughout the three great kingdoms of this world, the mineral, vegetable, and animal; wherein all things proceed and are regulated according to action and re-action, or actives and passives, producing or restoring an equilibrium in nature. In the physical world, the agent and re-agent are called power and conatus; and in the spiritual world, life and will, as being living power and conatus; and here the equilibrium is called liberty. Thus there exists a spiritual equilibrium or liberty betwixt good and evil, by the action of one, and the re-action of the other; for example, in good men this equilibrium is effected by the action of the good principle, and the reaction of the evil principle; but, in bad men, evil is the agent, and good is but the re-agent. That there is a spiritual equilibrium betwixt good and evil, is because every thing appertaining to the vital principle in man, has relation to good or evil, and the will is the receptacle of both. There is likewise an equilibrium betwixt true and false; but this depends on the equilibrium betwixt good and evil, according to their kinds respectively. The equilibrium betwixt truth and falsehood is similar to that which is betwixt light and darkness (umbram), [1078] which operates, according to the heat and cold therein, on the subjects of the vegetable kingdom; for that light and darkness have no such operation in themselves alone, but only through the heat in them, may appear from the similarity there is betwixt the light and darkness in winter and in spring. The comparison of truth and falsehood with light and darkness is from correspondency; for truth corresponds to light, and falsehood to darkness; and heat to the good of love. Spiritual light also is the same with truth; and spiritual darkness is the same with falsehood. There is a perpetual equilibrium betwixt heaven and hell; from the latter continually exhales and ascends a conatus of doing evil; and from the former continually emanes and descends a conatus (tendency to or will) of doing good. In this equilibrium is the world of spirits, which is situated in the midst betwixt heaven and hell; and this may appear from hence, that every man immediately after death enters into the world of spirits, and there continues in the same state in which he died; is examined and proved thereby, as a touchstone of his principles; and remains under the same free will, which all indicate an equilibrium; for such a spiritual equilibrium there is in every man and spirit, as observed before. The particular kind and tendency of this liberty or free will is well known by the angels in heaven, by the communication of thoughts and affections; and it appears visibly to the evangelical spirits, by the paths and ways which they chuse to walk in, as the good spirits take those which lead to heaven, and the evil spirits those which lead to hell; for such ways and walks have actually a visible appearance in that world; and this is the reason that the word way or ways in scripture signifies those truths which lead to good, and, in an opposite sense, those falsehoods which lead to evil; and hence also it is, that to go, walk, or journey, signify the progressions of life in the same sacred writings. That evil continually exhales and ascends from hell, and that good continually flows and descends from heaven, is because every one is surrounded by a spiritual sphere, flowing or transpiring from his vital affections and thoughts; and consequently the same from every society celestial or infernal, and collectively from the whole heaven and the whole hell. This universal efflux of good from heaven originates in the Lord, and passes through the angels without any mixture of their property or selfhood; for this is suppressed in them by the Lord, who grants them to live in his own divine property; whereas the infernal spirits are in their property of selfish nature, or what only belongs to themselves, which, as unblessed with divine communications from the sole fountain of all good, is only evil in every one continually. [1079] The heavens, in the general, are distinguished into two kingdoms; the one of which is called the celestial, the other the spiritual kingdom. The hells likewise are distinguished into two kingdoms; the one of which is opposite to the celestial, the other to the spiritual. That which is opposite to the celestial is in the west, and they who belong to it are called genii; and that which is opposite to the spiritual kingdom is in the north and south, and they who belong to it are called evil spirits. All in the celestial kingdom excel in love to the Lord, and all that are in the hells opposite to that kingdom are under the prevailing power of self-love; all that belong to the spiritual kingdom are distinguished in excellence by love to their neighbour, and all that are in the hells opposite to this kingdom are slaves to the love of the world; so that love to the Lord and the love of self are in the same diametrical opposition to each other as the love of our neighbour and the love of the world. Effectual provision is made by the Lord, that no power of evil, from the hells that are in opposition to the celestial kingdom, may reach the subjects of the spiritual kingdom, as the consequence in that case would be the subversion of the latter. Thus does the Lord keep the balance betwixt good and evil in his own hand for the preservation of his kingdoms. As good and evil, truth and falsehood, are of a spiritual nature, so also is that equilibrium in which consists the power of thinking and willing the one or the other, and the liberty of chusing or refusing accordingly. This liberty, or freedom of the will, originates in the divine nature, but is given to every man by the Lord for a property of his life, nor does he ever take it back again. This good gift to man is to the end that he may be regenerated and saved, for without free will there is no salvation for him; but that he actually possesses it, he may know from the operations of his own mind, and what passes inwardly in his spirit, he being able to think and chuse either good or evil, whatever restraints he may be under from uttering or acting the latter in respect to laws divine or human. Now this inward experience evinces, beyond a thousand arguments, that liberty belongs to man, as his spirit is his proper self, and it is that which freely thinks, wills, and chuses; consequently, liberty is to be estimated according to the inner man, and not from what he may be outwardly through fear, human respects, or other external restraints. That man would not be capable of being reformed or regenerated without free will, is because he is by the original constitution of his nature born to evils of every kind, which must be removed in order to his salvation; and that can only be by his knowing, owning, renouncing, and abhorring, them. To this end, he must be instructed in the nature of [1080] good; for it is by good only that he can see the evil, but by evil he cannot see the good; accordingly, he must be early educated in the knowledge of spiritual truths, by teaching, by reading the scriptures, and by the preaching of the word, that so he may attain to a right understanding of what is good; as he is likewise to cultivate his mind with the knowledge of moral and civil truths from his intercourse with society in the different relations of life; all which imply the use and exercise of freedom. Another thing to be considered is, that nothing becomes appropriated to man, or can be called his own, that is not received into the affectionate part; other things he may apprehend or form an ideal knowledge of, but what enters not his will or love, which is the same thing, (for what a man wills he loves,) that makes no part of him, nor abides with him. Now, man being naturally prone to evil, he could not receive its contrary, the good, into his will or love, so as to become appropriated to him, unless he were endowed with liberty or freedom of will, seeing that the good is opposite to the evil of his nature. As man is possessed of liberty or free will, in order to be capable of regeneration, therefore he can have communication in spirit with heaven or with hell; for evil spirits from the one, and angels from the other, are present with him; by the former he possesses his own evil; by the latter he is in the principle of good from the Lord; and herein stands his equilibrium or liberty. Not that this conjunction of man with heaven or hell is an immediate conjunction, but mediate only, and that through the spirits that belong to the world of spirits; for these are the spirits that attend on man, and not any immediately from heaven or hell. By the evil spirits belonging to the world of spirits, man joins himself to hell; and by the good spirits of the same world he has communication with heaven; for the world of spirits is intermediate between heaven and hell, and constitutes the true equilibrium. Let it be observed, as touching those spirits that are appointed to be man's associates here, that a whole society may hold communication with another society, and also with any individual wheresoever, by means of any emissary spirit, which spirit is called, The subject of many. The case is similar with respect to man's communication with the societies in heaven and in hell, by the intervention of his associate spirit from the world of spirits. The good spirits belonging to the world of spirits, being in their final preparation for the angelical state, are called angelical spirits; and, as they have immediate communication with the heavenly angels, so has man, through them, a mediate communication with the same. And the bad spirits vice versa. Thus all communications between man, and the highest and lowest in heaven and hell, are conducted through mediums adapted to his nature and states respectively. [1081] What has been delivered concerning heaven, the world of spirits, and hell, will appear obscure to those who have no relish for spiritual truths, but clear to such as take delight therein, more especially to all who are in the love of truth for its own sake. What we love, we readily receive and understand; and, where truth is the object of our affections, it recommends itself to the mind by the evidence it brings with it; for truth is the light, by which all things are known and distinguished. Such is the opinion of Baron Emanuel Swedenbourg, with respect to the spirits and departed souls of men. But the Magi, or wise men of the east, have defined spirits, good and bad, of a great variety of kinds and orders, whereof some are suited to the purposes of witchcraft and exorcism, and others not. The form and nature of spirits, say they, are to be considered according to the force to which each caterva doth belong; for some, being altogether of a divine and celestial nature, are not subject to the abominable conjurations and enchantments of vicious men; whilst others, of a diabolical and infernal nature, are not only ready upon all occasions to become subservient to exorcists and magicians, but are ever watching opportunities of exciting evil affections in the mind, and of stirring up the wickedly inclined to the commission of every species of iniquity and vice. As to the shapes and various likenesses of these wicked spirits or devils, it is generally believed, that, according to their different capacities in wickedness, so their shapes are answerable after a magical manner, resembling spiritually some horrid and ugly monsters, as their conspiracies against the power of God were high and monstrous when they fell from heaven. For the condition of some of them is nothing but continual horror and despair, whilst others triumph in fiery might and pomp, attempting to pluck the Almighty from his throne; but the quality of heaven is but from them, and they can never reach it, which as upon them as an eternal source of torment and misery. But that they are materially vexed and scorched in games of fire, is only a figurative idea, adapted to our external sense, and by no means to be literally understood; for their substance is spiritual, and their essence too subtil for any external torment. Their misery is unquestionably great and infinite; but not through the effect of outward flames; for their bodies are capable of piercing through wood and iron, stone, and all terrestrial things. Neither is all the fire or fuel of this world able to torment them; for in a moment they can pierce it through and through. The endless source of their misery is in themselves, and stands continually before them, so that they can never enjoy any rest, being absent from the presence of God; which torment is greater to them than all the tortures of this world combined together. [1082] The wicked souls that are departed this life, are also capable of appearing again, and of answering the conjurations and magical questions of exorcists, because, the quality of their minds, and the bent of their inclinations, being similar to those of the fallen angels or devils, it cannot be conceived that their torment and pursuits hereafter are much different; for the Scripture saith, that every one is rewarded according to his works; and, that which a man sows, that he shall reap. Hence it follows, that, as the damned spirits of departed men, while they lived on earth, heaped up vanity, and loaded their souls with iniquity and vice; so, when they enter the next world, the same abominations which here they committed serve them to ruminate and feed upon, and, the greater these offences have been, the greater is the torment arising from them every moment. But very contrary to this is the state of the righteous souls departed, who are entered into eternal rest; and of the different degrees and orders of the angelic host, which appertain to heaven, and have places in the mansions of the blessed. Nor is it possible for any one, how expert soever in magical experiments, to compel these blessed spirits, of any degree, order, or quality, of creation, to be exorcised, or called up, or made appear, at the will of the magician, by any forms of convocation or communication, or by the power of magical rites and ceremonies of any class or description whatsoever. It may indeed be believed, and it is by most authors admitted, that infinite numbers of the angelic host are employed for the glory of God, in watching over and protecting the pursuits of good men; but they are not subject to spells or conjurations of any kind set on foot by the impious professors of the Black Art. Of a different opinion, however, are some of those who attempt to justify the magic art under sanction of the holy scriptures, and for this purpose instance the supplication of Saul to the witch of Endor. This passage undoubtedly serves to shew, how greatly the practice of exorcism reigned amongst the Jews, and proves the possibility of raising up spirits in those ancient times; but that the exorcist never meant to bring up the spirit or ghost of Samuel, but that of an evil dæmon to represent him, is apparent from her exclamations to Saul, when she accuses him of having deceived her; and is a convincing proof, that this particular instance, of the similitude of a blessed spirit being called up by a professor of spells and incantations, was owing to the immediate permission of the Deity, for the purposes of forwarding the Jewish dispensation, and manifesting his peculiar regard to the person of David, through whose loins the Messiah was to come. Such spirits as are termed astral spirits, which belong to this outward world, and are compounded of the elemental quality, having their [1083] source from the stars, and being subject to a beginning and ending, may be solicited and brought into league with magicians and witches; and can also inform them of many wonderful and occult properties in nature, and of many important concerns relating to the state and affairs of men in this terrestrial world. This description of spirit is said to occupy various places of the earth; as woods, mountains, waters, air, fiery flames, clouds, stars, mines, sea-shores, ancient buildings and ruins, and places of the slain. They are capable of hunger, grief, passion, and vexation, being in some measure temporal, and compounded of the most spiritual part of the elements, into which they are eventually resolved, as ice into water; and have been more or less celebrated by historians and poets in all ages of the world. There are likewise another species, called igneous or fiery spirits, that inhabit the burning mountains of Hecla, Vesuvius, Ætna, Poconzi, &c. which some authors have affirmed to be infernal spirits, and damned souls, who, for a term of years, are confined to these burning mountains for their iniquities. But the most received opinion is, that they are of a middle vegetative nature, and perishable, which, at the dissolution of the media natura, shall be again reduced into their primary æther. And from natural causes it may be easily demonstrated, that there is great correspondence betwixt such substances and the element of fire, by reason of the internal flagrant and central life proceeding from the quintessence of one only element, which upholds them in motion, life, and nourishment; as every natural and supernatural being is upheld and maintained out of the self-same root from whence it had its original. So the angels feed upon the celestial manna; the devils upon the fruits of hell, which is natural to the propensity of their appetites; the astral spirits upon the source of the stars, and the gas of the air; upon a principle that every thing is nourished by its mother, as infants at the breast, or chickens from the egg, &c. The proper nourishment of fiery spirits, however, is radical heat, and the influence of the airy region; nor is it to be wondered, at that they are so much delighted with the fiery quality, in regard of their affinity and near approach to the essence and quality of infernal spirits or devils, whose state and being is altogether damnable and deplorable; for, although they have not the ability of attaining either the heavenly or infernal quality, by reason that they are utterly void of the innermost centre, and may be rather termed monsters than rational animals, yet, because they are compounded of the outermost principle, such is their innate affinity and unity with the dark world or infernal kingdom, that they often become the devil's agents, to propagate his works upon the face of the earth. Thus by the instigation of infernal spirits, and [1084] their own promptitude, they often terrify men with nocturnal visions; provoke melancholy people to suicide; tempt drunkards and incendiaries to set houses on fire, to burn those who are in them, and allure careless servants and others to sound and incautious sleep; that such unlucky accidents might happen besides innumerable other ways they have of executing the devices of iniquitous spirits through malicious instigations, or secret stratagems, projected for the overthrow and destruction of mortal men; especially when the work to be effected by the devil is too hard for his subtle and spiritual nature to effect, because the same belongs to the outward source or principle to which these dubious spirits more immediately belong. For, being compounded of the fiery element, they are most officious in this kind of service, being such as the antecedent matter hath sufficiently demonstrated; but, according to their different ranks and orders, some of them are much more inveterate and malicious in their agency than the rest. These, as well as every other kind of astral spirits, are more or less obsequious to the kingdom of darkness; and the devil, it seems, can effect little or nothing without their assistance in this outward or elementary world, upon the passions of mankind; because their bodies are too crude for the direct conveyance of their influence, either in dreams, charms, visions, raptures, or other sort of alluring means. These fiery spirits are likewise apt for conjuration, and are always ready at the call of the magician, for the execution of any cruel or diabolical purpose. Distinct from fiery spirits are a species which properly belong to the metallic kingdom, abiding in mountains, caves, dens, deeps, hiatas or chasms of the earth, hovering over hidden gold, tombs, vaults, and sepulchres of the dead. These spirits are termed by the ancient philosophers "protectors of hidden treasure," from a principle or quality in their nature whence they exceedingly delight in mines of gold and silver, and places of hidden treasure; but are violently inimical to man, and envy his benefit or accommodation in the discovery thereof; ever haunting those places where money is concealed, and retaining malevolent and poisonous influences to blast the lives and limbs of those who attempt to make such discoveries; and therefore extremely dangerous for magicians to exorcise or call up. It is recorded in several of the ancient British authors, that Peters, the celebrated magician of Devonshire, together with his associates, having exorcised one of these malicious spirits to conduct them to a subterranean vault, where a considerable quantity of treasure was known to be hid, they had no sooner quitted the magic circle, than they were instantaneously crushed into atoms, as it were in the twinkling of an eye. And in this particular we have too many fatal examples [1085] upon record, of the sudden destruction of those who by magical spells had called upon this description of spirits, for the purpose of discovering hidden gold; which examples seem to prove, that these spirits have more affinity with the infernal than with the astral hierarchy; and that they are the diabolical agents of Mammon bringing about all the evils of this world, which spring from an insatiable lust after gold; whence the saying in scripture, that "we cannot serve God and Mammon," and that "it is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of heaven;" hyperbolically spoken, in reference to the innumerable sins and wickedness committed by mankind, for the sake of temporary wealth and riches! Hence too a reason offers, why, of all other subordinate spirits, these are the most pernicious to mortal men. The nature of them is so violent, that in the histories of the gold and silver mines abroad, it is recorded that whole companies of labourers have been destroyed by them at once; and that their delight is in tormenting, killing, and crushing to death, those who most greedily lust after and seek for such treasures. The richest and largest silver mine in Germany was haunted by one of these spirits, who sometimes used to appear in the shape of an he-goat, with golden horns, pushing down the workmen with uncommon violence; and at others in the shape of a horse, breathing fiery flames and pestilential vapours at his nostrils, till, by continual destruction, fear, and alarm, they were obliged to desist from working that mine any longer; and it continues shut to this day. Thus far we have considered spirit subordinate, or such as properly belong to the elementary or outward world. We will now take a view of the infernal spirits or devils, and damned souls; which are to be classed according to their respective ranks and orders, exactly correspondent or opposite to the choirs and hierarchies of the angels, or blessed spirits, in heaven. The origin of devils and infernal spirits, as scripture revelation hath confirmed and established, proceeded from conspiracy and rebellion in heaven, under the arch-fiend Lucifer, who was originally of the highest order of the angelic host; because it is written of him, "In Cherubim extentus, protegeus, posui te monte sancto Dei" -- Extended upon a Cherubim, and protecting, I have put thee in the holy mountain of God. And further, because it is also written, "Quomodo enim mane oriebaris, Lucifer" -- For then didst thou rise in the morning, O Lucifer. Various are the opinions as to the express occasion of his fall. Some say, it was for speaking, these words: "Ponem sedem meam in aquilone, similis ero [1086] altissimo" - I will put my seat in the North, and I will be like the most High. Others affirm, that it proceeded from his utterly refusing felicity, and holding the blessings of heaven in derision. Some again, because he asserted that all his strength proceeded from himself, and not from God. Others because he attempted to effect that by himself and his own strength, which was alone the proper gift of God. Other opinions say, That his condemnation proceeded from his challenging the place of the Messiah; whilst others insist, that it was because he impiously challenged the omnipotency of God, with whom he claimed equal power. But the Christian church in all countries agree, that it was for all these crimes put together, and many more; exclusive of his drawing aside the allegiance of other angels, and suborning the whole of his own legion in conspiracy, to attempt to pluck the Almighty from his Throne; whereupon a dreadful conflict ensued between Michael the archangel with the heavenly host on one side, and Lucifer and his rebellious tribes on the other, which ended in their total extermination from the mansions and light of heaven, to suffer eternal torment in the dark abodes of the infernal regions. Here began the kingdom of darkness, and the devil's enmity to mortal man; who being created of a nature inferior to the angels, but, by a state of probation, capable of arriving to the same degree of excellence, and of filling up the vacancy in heaven, occasioned by the fall of Lucifer and his legions, it excited his envy still the more, and laid the ground of that ceaseless warfare, which, from the fall of Adam, to the present hour, hath existed between the king of darkness and the souls of men. And though this conflict is not conducted by outward and visible means, yet it is effected by secret snares and ambuscades, which take us at unawares, and when we are most off our guard. For the devil, while we feed, allures us to sin by gluttony; he thrusteth lust into our generation, and sloth into our exercise; into our conversation, envy, into our traffic, avarice; into our correction, wrath; into our government, pride; he putteth into our hearts evil cogitations; and into our mouths, lies. When we awake, he moveth us to evil works; when we sleep, to evil and filthy dreams; he provokes the jocund to lasciviousness, and the sad to despair; whence spring the various evils with which frail human nature is surrounded; and which nothing, but a full confidence in heaven, and the gospel dispensation, can alleviate or remove. But, as to the locality or circumscription of the kingdom of darkness, it is far otherwise to be considered than the common and vulgar idea of it, which esteems the infernal habitation as a distinct chasm or gulph in a certain place, either above, under, or in the centre of, the earth, where [1087] innumerable devils and wicked souls inhabit, and are perpetually scorched and tormented with material flames of fire. This is the opinion which the vulgar are naturally addicted and prone to believe. But; if we rightly consider the kingdoms of heaven and hell, in respect of each other, we must look upon the similitude of light and darkness in this outward world which is not circumscribed, nor separate, as to locality, from one another; for, when the Sun rises, the darkness of the night disappears; not that it removes itself to some other place or country, but the brightness of the light overpowers and swallows it up, so that, though it disappears, yet it is as absolutely there as the light itself. The same similitude is also to be considered in the description of the habitations of good and evil beings, that they are really in one another, yet not comprehended of one another; neither indeed can they be, for the evil spirits, though they should remove ten thousand miles, yet are they in the same quality and source, never able to find out or discover where the kingdom of heaven is, though it be really through and through with the dark kingdom; but in another opposite quality, which separates and makes them eternal strangers to each other. A similitude hereof we have in the faculties of human life, considered with respect to the endowments of the soul in the just, and in the wicked; for to be good; pure, and holy, is really present as a quality in potentia with the depraved soul, although at that instant the soul be cloathed with abominations, so that the eye which should behold God, or goodness, is put out. Yet, if the soul would but come out of itself, and enter into another source, or principle, it might come to see the kingdom of heaven within itself, according to the Scripture and Moses, "the word is nigh thee, in thy heart, and in thy mouth." True it is, that the devils, or fallen angles, cannot all alike manifest themselves in this astral world; because the nature of some of them approaches nearer to the external quality than others; so that, although properly the very innermost and outermost darkness be their proximate abode, yet they frequently flourish, live, move, and germinate, in the airy region. But, according to their fiery nature, it is very difficult for them to appear in this outward world, because there is a whole principle or gulph betwixt them, namely, they are shut up in another quality or existence, so that they can with greater difficulty find out the being of this world, or come with full presence into it, than we can remove into the kingdom of heaven or hell with our intellectual man. For, if it were otherwise, and the devils had power to appear unto mortals as they lift, how many towns, cities, &c. would be destroyed, and burnt to the ground! how many infants would be pluckt away in their innocence, and unoffending creatures be destroyed by their malicious power? Indeed [1088] few or none would escape with their lives, or possessions, or sound minds; whereas now all these enjoyments are free amongst mankind; which proves, that it is extremely hard for infernal spirits to appear in the third principle of this world; and as difficult as for a man to live under water, or fishes on the shore. Yet we must grant, that, when the imaginations and earnest desires of the wicked have stirred up the centre of hell within themselves, then the devil hath access to this world in their desires, and continues here to vex and torment them, so long as the strength of those desires remain, which was the first attractive cause. The cause of the paucity of appearances of evil spirits in these days, is the fulness of time, and the brightness of Christianity, dispelling the mists of heresy and idolatry, as the Sun doth the fogs, which vanish on its appearance; not by any violence or compulsion, but from a cause implanted in the nature of things and their opposites. Even so the kingdom of light, as it overspreads the soul in power and dominion, closes up the centre of darkness, and scatters the influences of the devil before it, who becomes as it were entirely passive as to the works and will of man. In the time of the law, when the wrath and jealousy of the Father had the dominion in the kingdom of nature, infernal spirits had more easy access to mankind than they now have; for, before the incarnation of Christ, the anger of God was unappeased, and had more dominion over the soul of man, which was then at greater distance from the divine goodness; consequently the devils could with more facility spring up in the element of wrath, and manifest themselves in this outward principle; because the very idea and basis of hell is founded on the wrath of God, which is the only channel by which the devil is conveyed into this world. So, when the miracles of Christ began to manifest themselves in the world, the multiplicity of diabolical appearances, and possessed with the devil, began insensibly to decay and vanish. It is true, that the greatest instances known of the temptations and power of Satan, were exercised in that space of time betwixt the incarnation and crucifixion of our Saviour; yet it is as certain, that the devil knew he had but a short time longer to uphold his kingdom here, and therefore he employed all his strength and forces to torment those captive and miserable souls to whom Christ came to preach deliverance. But, after the partition-wall was broken down, and the vail of Moses, and the wrath of God, were removed, there was a sensible and visible decay of Satan's power in the world; so that, though it be possible, even in these days, by a renunciation of the salvation of Christ, and by becoming a disciple of the devil, to hold correspondence with, or to be wholly possessed by, him; yet these things happen so rarely, and [1089] require so depraved a state of mind and conduct, that, whenever they are pretended so to be, there is great room to doubt the truth of such assertions, though apparently well authenticated. But, notwithstanding that the coming of Christ hath thus curtailed the power of the devil over all Christian countries, yet such nations as never embraced the Christian faith, but pursue the ancient superstition and idolatry, are still deluded and bewitched by him, because, the centre of truth and light never having been awakened in them, the power of Satan easily prevails to seduce them to worship things visible, instead of the true God: for, where most darkness and superstition is found, whether in religion or personal understanding, there his power is always most predominant. Thus it is now with the miserable inhabitants of the greatest part of Asia, and the uncultivated and ferocious parts of Africa and America; yet we have hopes that the goodness of Providence, in his own fit and appointed season, will, through some favourable channel, communicate the light of the gospel to those miserable beings, whereby the shocking idea of feeding on human flesh, of devoting one another to destruction and slavery, and of pursuing the insinuations and works of the devil, may be totally abolished, and every part of the habitable globe be united in the acknowledgment of one God, of one Saviour, and of one liberal, candid, and impartial, Christian persuasion. As to the different shapes and forms of the devils, it is suggested by Scripture, and admitted by all writers upon the subject, that they were answerable in monstrosity and hideousness to the superior rank they held in heaven, and to the enormity of the offence which was the cause of their fall. Thus in Revelation, Lucifer, as the Leader and prime apostate, is termed the great dragon, and king of the devils. And hence it is conceived, that those who belonged to the supreme hierarchies in heaven, and were the foremost to rebel, were, immediately on their expulsion from the realms of bliss, transformed from angels of splendour and glory, to devils in the shape of dragons, crocodiles, serpents, tygers, and the like; so that the most perverse and potent among the devils possess the most ugly and frightful of the beastial shapes, but a thousand times more terrific and frightful than can possibly be conceived from the most ferocious of those animals. In this consideration, however, there is a material distinction to be made between the apostate angels and the damned souls, which have deserted God in this world, and become inhabitants of the infernal regions in the other. For the most part, these unhappy creatures retain the human shape, but with aspects dismal and melancholy, and expressive of the unspeakable torments they are doomed to suffer; for [1090] in themselves they rest not, neither are they capable of the shortness or duration of time, nor of the alternate courses of day and night. The sins and wickedness they committed in this life is the source of their continual torment, which gnaw and corrodes them, rising and boiling up continually in their minds, without rest or intermission. All the refrigeration they have, is by intercourse with the devils, when the height of wickedness stirs them up to blasphemies against God, and towering up above heaven and omnipotence in their adulterated and deluded imaginations, which, figuratively speaking, serves as sport and pastime amongst one another, but of short and certain duration. Not that this is of the smallest advantage, or the least mitigation of their torments; for pain discontinued returns the greater; neither would vexation be vexation, if it had no respite nor forbearance that the contrary might be also manifest, nam contraria juxta se posita majus elucescunt. Yet is their torment exceedingly different; so that the suffering of one in respect to that of another is but a mere dream or phantasy. -- I mean, amongst the damned souls, and not the devils; for the pain and torment of the devils is greater than the greatest of the lost souls by many million degrees, according to the course of nature and reason; for that which falls highest suffers most, and optima corrupta fiunt pessima. But wonderful and manifest are the torments which lost souls endure, according to the various lusts and licentiousness they indulged in whilst they lived upon earth, or died in without expiation or repentance. The cruel murderers, who died in the boiling source of blood and envy, suffer the greatest torment, because they are continually murdering in their imaginations, and seeking, like dreaming men, to effect what the want of the correspondent organ will not permit them to do. For, according to scripture; and the wisest authors upon this subject, the principal torment and misery of damned souls proceeds from their continually wishing and willing; whence they generate ideas and representations, founded in impossibility, which is the source of their continual aggravation, disappointment, and misery. By the same reasoning, those who dies in lust and gluttony, lasciviousness and inebriety, are overwhelmed with correspondent torments, though much inferior to the first. They are continually imagining their former pleasures in the magia as in a dream, which, when they awake, torments them cruelly; as with us, when we awake from a frightful dream, and find it: is only a dream, our pleasure is more susceptible -- whereas, with them, the case is reversed; for, as their time is spent in eternal torment, so their dreams of bliss, when they awake, or become more sensible to their misery, but aggravates their misfortunes and gives fresh poignancy to the torments they [1091] endure. Such souls in whom the boiling source of anger and revenge hath had a dwelling or receptacle here, if they depart this life in their sins, do likewise endure a most dreadful kind of torment, which arises continually as a biting worm and hungry fire, to double and accumulate an excess of despair upon them. Those also, who reigned in pride and ostentation upon earth, treading under foot the meek and humble in heart, are tortured with the utmost reverse of their desires, which are ever uppermost in their infatuated imaginations. They are ever seeking to pull the Almighty from his throne, and towering up in the pride of their hearts, hoping to gain the kingdom of heaven to insult and boast in. But the quality of the beatific source is utterly occult and estranged from them, so that they can never find, taste, hear, nor see, it, though it be wrapt round and round with their own peculiar source and principle. This adds eternally to their misery, and rises upon their senses with horrible pangs and bitter gnawings, like the irksome and vexatious pains and achs of man's body, only a thousand times more acute and insupportable. The nature also of their habitation is such, that their punishment is exceedingly aggravated that way; because the extremity of the four elements is there converted into a whole principle of wrath and torment. The excess of cold and heat, drought and moisture, are alternately raging amongst them by intercourse; nor is there any light or lustre within their courts, but that which is emitted from their fiery eyes, or flaming nostrils, as a deadly glance or glimmering, which serves only to render the momentary glance of their miserable habitation ten times more disgusting and intolerable. And, as every kind of being feeds upon something proper to its own nature or element, whether it be plant, animal, or metallic production, so the devils are neither destitute of meat nor drink, according to their own kingdom and quality, having fruits springing up and growing before them, of hellish, sour, and poisonous, natures, which are real and palpable to them, and not imaginary or typical, though to us magical and invisible. Neither is this at all to be wondered at, if we consider the nature of man's soul in media natura; for, if it feed not upon the internal and substantial Word, which is the very head of life itself, it must and will of necessity ruminate on something else, viz. the fruits of iniquity; which it takes in and swallows up, even as an ox drinks the water; so that to the soul the sin becomes palpable, glutting, and satiating, from which it never can be freed, but by works of expiation and repentance. Also, in the astral source, when called up by magical spells and incantations, or otherwise, they are not destitute of food, but receive the influences of the air and water into their limbus, which they convert into food, according to their own poisonous quality; as of sweet and wholesome herbs the filthy toads and other venomous reptiles form their poison, converting them into a nature [1092] like their own. And so likewise these infernal spirits, considered in respect of the four elements, have a tone or language peculiar to themselves which they exercise and speak amongst another, as mortals do; but they have utterly lost the dignity of their sounds according to the eternal nature, and are totally corrupted in their pronunciation or dialect, since they fell from their first celestial glory; so that their articulation is harsh, doleful, fierce, and terrible, like the fruits they feed upon and place they dwell in. This deprivation is very apparent in the kingdom of this world, in the divided languages of every region, according to the constellation under which they are situated; the true and magical language of nature; notwithstanding the industrious lexicographers, still remaining hidden from the knowledge of every country in the habitable world. Thus far I have endeavored to illustrate the causes, natures, and punishments, of infernal spirits; which, notwithstanding, is a subject so intricate and copious in itself, by reason of the variety of their qualities in the source of darkness, wherein they live, move, eat, breathe, and inhabit, having qualities, actions, and passions, innumerable, and which are to mankind almost utterly unknown and incomprehensible. So that to attempt an ample demonstration of the matter would require deeper speculation than the subject deserves, or that I am master of; particularly as the inhabitants of that gloomy kingdom are never in one regular stay, continuance, or property, but from one hour to another are continually floating and changing; like the swiftness of the winds, or the gliding along of running waters, which pass away as a thought, and are no more remembered. So it is with the devils and damned spirits in that lachrymable state of darkness, where their existence is a continual anguish and torment, shifting from the pangs of one sorrow to the bitterness of another, unto all eternity! Now according to the spirit of Christian Revelation, there hath been always opposed to the machinations of the devil and his imps upon earth, who "go about like roaring lions seeking whom they may devour," a certain description of good and holy spirits, whose province it is to watch over the affairs of men, and to guard them from the invisible assaults of the devil, exclusive of the ministration of God's holy angels, which hath been manifested in a thousand different instances in Scripture; but whose appearances and manifestations to the eyes of mortal man, never has been, nor can be, permitted, but on the most important dispensations of divine Providence. The received opinion however is, as to the former doctrine, that there is, according to the disposition of the mind or soul, a good or evil Genius, that accompanies invisibly every [1093] person born into the world. Their office is principally that of forewarning the persons they attend of any imminent impending danger, sometimes by inward instinct, or by outward appearances; and sometimes by dreams in the night. These Genii change their quality and office as the person or party change their's; if from good we degenerate to evil, then by degrees the good Genius is estranged from us, and an evil Demon naturally succeeds, according to that sympathy of things, wherein each draws after it that which is its like. There have been likewise defined, by the learned Doctors and Rabbi's who have written on this intricate subject, seven good angels, who watch over and superintend the general affairs of mankind, and who are ever ready to forward, by intellectual association, mental instigation, or strong nocturnal visionary manifestation, the general prosperity and success of all men's affairs, who are governed by the laws of integrity and religion, and who are, by some one or other of these means, allured or prompted to such particular conduct or determination, as shall tend ultimately to their honour and preferment, to the good of society, and to the glory of God and true religion, which is the grand office of these seven good spirits to promote. And opposed to these are seven evil Spirits or Demons proper to the infernal world, whose office is to infuse evil into those men's minds who are naturally so addicted, and who never fail to join in association, though invisibly, with depraved persons of every description, whose passions they influence, and whose desires they lead to the commission of all the abominations of this world. The names of the seven good angels or spirits are, 1. Jubanladace, distinguished in the dominion of thrones as the appointed guardian of all public and national enterprises, where the good of society and the honour of God are unitedly concerned. He is delineated in all the brightness of a celestial messenger, bearing a flaming sword, girded about the loins, with an helmet on his head; and this is the magical character, by which he is distinguished, and which is worn by many as a lamin round the neck, for a preservative against putrid infection and sudden death. The second is Pah-li-Pah, one of the celestial powers, whose peculiar office it is to guard and forewarn such as are virgins and uncontaminated youth against all the evils of debauchery and prostitution; and to elevate the mind to a love of virtue, honour, and revealed religion. He personifies the character of an illustrious angel, of a bright but most complacent countenance; and is known by the following magical symbol, [1094] which is worn about the neck of virgins as a protection from all the assaults of evil demons, and is said to be infallible against the powers of seduction. The third is Nal-gah, devoted to the protection of those who are assaulted by evil spirits or witches, and whose minds are sunk in fearful and melancholy apprehensions of the assaults of the devil, and the power of death. His proper office is to fortify the mind, and to lead the senses to a contemplation of the attributes of God, and the joys of heaven, the reward of all good works. His appearance is represented as perfectly celestial, having a crown of gold upon his head, with a shield and spear in his hands, for the protection of those over whom he presides. The following is his magical character, which is worn round the neck as a preservation against witchcraft and suicide. The fourth is Maynom, one of the Powers who hath the ability of subservient administration and protection; that is, at one and the same time to be present with many. His presence must be sought by humility and prayer. -- The fifth good Genius is Gaonim, an angel of celestial brightness, who hath the peculiar ability of rendering his pupil invisible to any evil spirits whatsoever, as often as attacked by them. -- The sixth is Halanu, the guardian and promoter of all good and great ideas, by whom Bezaliah and Aholiab were divinely inspired for the structure of the tabernacle. -- The seventh is Ramah-umi, the genius of geometrical proportion, and the power of numbers; the secrets and extent of which are not yet half known, even to the most favoured of those whose capacities are enlightened by his superior aid. Now the office of the seven evil dæmons or spirits is to counteract and destroy the effect of the good; for, as the power and capacity of the good proceeds from the omnipotence of God in the quality of heaven, so is the force of the evil Genii, in the infernal quality, made correspondent thereto, from a principle of contraries; for, it is to be noted, that these seven evil angels, before their fall, enjoyed the same places and degrees of glory that now belong to the seven good angels or Genii; so that, as [1095] their office is to instruct and allure mankind to the pursuit of every thing that is good, great, virtuous, and honorable, it is the business of the others, to tempt and seduce the mind to a pursuit of whatever is vile, vicious, and abominable, and that may be instrumental in extending the kingdom of darkness and the power of the devil. The names of these seven evil spirits or Genii stand upon record as follow; 1. Panalcarp, in the likeness of a crocodile with two heads. 2. Baratron, appearing like a magician in a solemn priestly habit. 3. Sondennah, in the caparison and similitude of an Indian huntsman. 4. Greizmodal, in the fawning shape of a large spaniel dog. 5. Ballisargon, in the similitude of a covetous miser, lusting after gold; he is the grand enticer to thieving and robbery, and usually brings his followers to an ignominious and destructive end. 6. Morborgran, who, under various likenesses of a friendly serving man, induces the worst examples of hypocrisy and deceit. -- This dæmon, it is said, was the constant attendant of Judas Iscariot. The 7th is Barman, ready to enter into league with any conjuror, witch, or wizzard; but who most commonly possesses the soul of whomsoever he is in league with. These good and evil spirits, it seems, are the most easy to be invoked or called up, agreeable to the desires and situation of the magician's mind and inclination, because they are most near and familiar to the actions and pursuits of men, and officially attendant upon them. Different from every species of all the foregoing orders of spirits, are the ghosts and apparitions of deceased persons, which have been known for many years to survive and continue; particularly where the deceased person hath departed this life in discontent, melancholy, or unquiet mind; for in these cases they have been often known to return again, and without a desire of causing terror and alarm to houses and families, seek only for an opportunity of disburthening themselves, that at length they may come into their desired rest. Such persons as are secretly murdered, or that secretly murder themselves, are most apt to appear again, wandering near the place where the catastrophe happened, till the radical moisture of the body be totally consumed. After which, according to the opinion of Paracelsus, and many other learned writers; they can appear no more, but are resolved into their first being or astrum, after a certain term of years, when the humidum radicale becomes exsiccate and dried up, according to the vigour or force of that first attraction, which was the only cause of their returning. And hence was derived the custom of urns and funeral piles amongst the Romans, who used to reduce the corpses of their deceased friends into ashes, lest their ghosts should return and wander; which it was supposed they could not do when the body was burnt, and all moisture totally exterminated and consumed thereby. [1096] The manner and seasons wherein apparitions or ghosts appear are as various as they are uncertain. Sometimes, before the person to whom they properly belong departs this life, they will by external visible presentation of themselves, forewarn him of the time or day wherein death shall approach him. Sometimes the apparition of a person will appear to its beloved friend, husband, wife, or relation, at many thousand miles distance, to acquaint them of its departure from this life, whilst otherwise the party would be totally ignorant of the event. And it has often been known, that when no one individual of the kindred or family of the deceased person has been visited or disturbed by it, or even made sensible of its appearing, yet to some of its most intimate or beloved acquaintance it discovers itself, and importunes them to perform some ceremony or promise, that it may be admitted into rest. At other times it discovers some treasure, which was hidden by the deceased party; or else some murder which it had committed. But the most frequent cause of their returning, is when the party himself hath been privately murdered; for such is the poisonous malice and rancorous spirit of murderers, that innocent blood, thus inhumanly spilt, crieth up to heaven, and the departed spirit cannot rest till the murder be made manifest to the world, after which discovery it is received into rest. This is the reason why, for many years together, ghosts continue to be seen in one particular place, ever watching for fit opportunity to discover or make known the cause of its appearing; but which is often attended with great difficulty and delay, as well on account of the natural timidity of human beings, as for want of the proper organs of corporeal voice and touch in the spirit, which being no part of their quality or essence, is procured with great difficulty, and at best but inarticulate, doleful, and in broken accents. That this is true, the usual manner of their appearance in a great measure proves; for all that they are able to effect, if they have been murdered, is to appear near the place where the body lies, and to seem as if they sunk down or vanished in the same; or else to appear in the form of a murdered corpse, with mangled body, and bleeding wounds, dishevelled hair, and convulsive countenance; but it is rarely known that such apparitions have plainly spoken, or uttered, by words, either the time and place of their murder, or the cause, manner, or person's name; unless the perpetration of the deed be marked with circumstances uncommonly horrid and execrable, in which cases, I am told, the remembrance of the same doth so much more powerfully operate upon the faculties of the apparition, as to enable it to frame the similitude of a voice, so as to discover the fact, and give some leading clue to detect and punish the wicked perpetrator. [1097] But, to give a reason why apparitions are so seldom seen, and why those which do appear cannot without man's assistance accomplish their design, it may easily be conceived, that all spirits, or spiritual substances, of what denomination soever, have their life, breath, and vital motion, in another source, very different from the elements of this external world; and consequently, that their manifestation and continuance in this source, whenever they appear, must be both painful and irksome; as it would be for a man to continue with his head under water, or for the inhabitant of the watery element to be placed upon dry land. But it is only the apparitions of persons thus suddenly taken off in their sins, or of such as die in confirmed and habitual wickedness, that, in the natural course of things, are subject to return into the terrestrial source, and manifest themselves to human eyes. For if those who die in perfect peace, with minds divested by true repentence of every turbulent and sinful desire, enter at once into their desired rest, without the possibility of returning to this sublunary world again, but in the capacity of angels of light, to execute the divine missions of the Deity. In the writings of Plato, there are many strange and singular representations of the apparitions or departed souls of men, with accounts of their torments and purgations, the cause of their returning; what their nature and employment are, their substance and property, food and nourishment; from all which that great philosopher and historian was induced to believe, that, when the spirits of good and exemplary men returned, it was to persons of a like habit and disposition with themselves, warning them in their sleep of certain dangers or malevolent designs forming against them; or else conveying heavenly doctrines, or ingenious inventions to their mind, for the honour of religion or the good of society. And in like manner, if the ghost of a wicked and execrable character returned, it was to those of a profligate and abandoned course of life, whom it instigates, asleep or awake, to the invention and exercise of notorious villanies, to blasphemies against God, and to sedition, rapine, and murder, amongst men. The disciples of Pythagoras established an opinion not very different from this. They held that there was a continual traduction and transmigration of souls from one state to another, till they became deified at last; and that they frequently appeared to persons of the same bent of mind and inclination, to instruct and forewarn them. It was also the opinion of many great and wise philosophers, that the Oracles of old proceeded from such spirits as had been the ghosts or departed souls of wise and excellent men; as the oracle of Apollo, the oracle of Pallas, or Minerva, and the like. And, upon the whole, the variety of examples, throughout the writings of wise and learned men, in [1098] all ages of the world, in all countries, and in the sacred as well as the profane history, of the various appearances of ghosts and apparitions of departed men, as well as of spirits of other kinds and properties, afford the strongest inducement to our belief of their existence and agency in this sublunary world, than we should, in this more learned and enlightened age, be otherwise so willing to admit as an article of our belief. But, seeing these things are absolutely so, we will now give some particulars of the mode and manner in which magicians and other professors of the Black Art obtain an intercourse with them; from which it will appear, that the Science of Astrology is an art founded in philosophy and mathematical demonstration, and totally unconnected with any agency, but what proceeds from second causes under God and Nature; whereas the other is a wicked confederation with evil spirits, which ought to be discouraged and suppressed by the utmost exertions of the iron arm of the law. To the honour of the present century, we have had but few instances of persons openly and publicly entering into compact with spirits, or of professing to resolve questions in futurity by means of their agency; but, prior to that æra, it was no uncommon thing; and those, who had an opportunity of blending classical learning and scientific speculation with it, were esteemed the most elevated characters of their day, and were frequently honoured with the protection and confidence of princes and other men of rank and fortune. I shall here mention a few of those characters who were esteemed the most considerable magicians of their time. Appollonius Tayaneus, in the time of the Emperor Domitian, from the wonderful and miraculous things he did through the agency of spirits, added to so great an appearance of sanctity and simplicity, with which his exterior was endowed by nature, occasioned all ranks of people to regard him with a mixture of reverential awe and respect. Even the Christians, who lived within the circle of his fame, thought him something more than human, and looked up to him with confidence and esteem. From a variety of circumstances, and accounts in different authors, it appears that this singular character had not only the faculty of knowing what was transacting at many hundred miles distance, but had the means also of being conveyed almost instantaneously from one place to another, where he was seen, known, and conversed with many of his acquaintance. It is also recorded of him, that, at the instant the Emperor Domitian was assassinated at Rome, he spoke of it in a public assembly at Ephesus, and declared the mode and manner of his death; which, upon enquiry, was found to happen at the precise moment of time he spoke of it, and in the exact manner he had described. [1099] Doctor Dee was another very extraordinary character of the same class, and a native of this island. He was not only a famous magician, but a great author, having written upwards of forty-eight different volumes, the first of which was published in 1594 [Dee's first book was actually Propaedeumata Aphoristica (1558). See A Letter. -JHP]. A full account of his conversation and intercourse with spirits is now extant, written with his own hand, and esteemed a very curious and singular performance. His company and acquaintance was much sought by the Emperor Charles V. and by Ferdinand his brother; and, during his travels over the continent, he had not only every respect and attention paid him, but his company was courted by all the learned and religious people wherever he went. He was certainly one of the most learned men of the age in which he lived, and had collected a library of upwards of 4,000 volumes of curious and valuable writings, mostly upon physical, theological, and occult, subjects, which he had the misfortune to see burnt by the fury of a mob, who assailed his house, and conspired against his life, under an idea that by magical spells and incantations he had altered the natural course of the weather, and brought on storms, hurricanes, tempests, and, continual rain, in order to ruin the harvest, and destroy the fruits of the earth. Yet he bore the torrent and fury of this infatuated, multitude with the greatest composure, saying, "They would see their error soon enough to treat him with greater kindness hereafter than their persecution was now cruel." And so it happened; for, having by means of his confederacy with spirits foretold and detected a fatal conspiracy against his country, he was then as much honoured and caressed as he had before been stigmatized and abused by the hasty multitude. He wrote the mathematical preface to Euclid's Elements, and has left tables of the harmony and extent of numbers infinitely beyond the capacity of the present times, though so much more learned and refined. Edward Kelly was also a famous magician, and the companion and associate of Dr. Dee, in most of his magical operations and exploits; having been brought in unison with him (as the Doctor himself declares, in the preface to his work upon the ministration of spirits) by mediation of the angel Uriel. But Dr. Dee was undoubtedly deceived in his opinion, that the spirits which ministered to him were executing the divine will, and were the messengers and servants of the Deity. Throughout his writings on the subject, he evidently considers them in this light, which is still more indisputably confirmed by the piety and devotion he invariably observed at all times when these spirits had intercourse with him. And further, when he found his coadjutor Kelly was degenerating into the lowest and worst species of the magic art, for the purposes of fraud and avaricious gain, he broke off all manner of connexion with him, and [1100] would never after be seen in his company. But it is believed, that the doctor, a little before his death, became sensible that he had been imposed upon by these invisible agents, and that all their pretences of acting under the auspices of the angel Uriel, and for the honour and glory of God, was but mere hypocrisy, and the delusions of the devil. Kelly, being thus rejected and discountenanced by the doctor, betook himself to the meanest and most vile practices of the magic art; in all which pursuits, money and the works of the devil appear to have been his chief aim. Many wicked and abominable transactions are recorded of him, which were performed by witchcraft, and the mediation of infernal spirits ; but nothing more curious, or more apropos to the present subject, than what is mentioned by Weaver, in his Funeral Monuments. He there records, that Edward Kelly the magician, with one Paul Waring, who acted in capacity of companion and associate in all his conjurations, went together to the Church-yard of Walton Ledale, in the country of Lancaster, where they had information of a person being interred, who was supposed to have hidden or buried a considerable sum of money, and to have dies without disclosing to any person where it was deposited. They entered the church-yard exactly at twelve o'clock at night; and, having had the grave pointed out to them the preceding day, they exorcised the spirit of the deceased by magical spells and incantations, till it appeared before them, and not only satisfied their wicked desires and enquiries, but delivered several strange predictions concerning persons in that neighbourhood, which were literally and exactly fulfilled. It was vulgarly reported of Kelly, that he outlived the time of his compact with the devil, and was seized at midnight by some infernal spirits, who carried him off in the sight of his own wife and children, at the instant he was meditating a mischievous scheme against the minister of his parish, with whom he was greatly at enmity. The character of Mahomet is too well known throughout all the world, as the institutor of the Turkish Alcoran, to need much comment from me in this place. It is sufficient if I only remark, that all his wonderful miracles were wrought by the aid and confederacy of familiar spirits, which he called the ministration of angels from heaven, from whence he pretended to have been sent, to perform the commands of the Deity, and to correct and reform the manners and religion of mankind. He had the peculiar address to establish this idea amongst his contemporaries, and to lay the foundation of the present faith at Constantinople, and throughout the vast extent of the Turkish territory. Roger Bacon, was another very famous associate with familiar spirits, and performed many astonishing exploits through their means. He was born [1101] at Ilchester, in Somersetshire, where he studied philosophy, alchemy, and astrology; and wrote several learned and ingenious books, the manuscripts of which are now preserved as valuable curiosities in the British Museum. I attempted to make some interesting extracts from them, for the further amusement and information of my readers in this part of my work; but I was prevented from going on with my plan, under an idea that the information it would convey might be productive of mischievous consequences to society, by pulling too much in the power of evil-minded and vindictive men. Paracelsus was a great cabalist, physician, astrologer, and magician, and appears to have been intimately acquainted with all the secret and occult properties of nature. He was the first we know of who ever treated upon animal magnetism; and his performances in that line were such as to astonish the world, and to draw upon him the united gratulations of the diseased and infirm. His method, notwithstanding it is so clearly laid down by himself, and demonstrated by a variety of pleasing examples in his works, has lain dormant till the present time; and now it begins again, under the successful endeavours of a few persevering individuals, to convince mankind that the secret and occult properties of nature are not yet half known or understood; nor their advantages received with that thankfulness and regard, which ought incessantly to be poured forth to the great Author of our being, for the blessings that may so easily be derived from them. This was the opinion and nearly the words of Paracelsus himself, who hath been recorded by all our biographers as a learned, judicious, and ingenious, philosopher. Yet his having been so much addicted to magical rites and ceremonies, and having had familiarity with spirits and devils, and performed so many wonderful conjurations through their means, caused him to have been ever supposed to have done by the agency of spirits what was really the true and genuine effects of nature only. As to the particular forms, manner, method, rites, ceremonies, consecrations, time, place, and ability, requisite to call up and enter into compact or familiarity with spirits, it is neither safe nor prudent, nor consistent with the well-being of society in general, that I should dwell so extensively upon it, or give such explanations, as to put a weapon into the hands of the blood-thirsty or revengeful, to despite their enemies or neighbours, or to enable those, who are prone to such dealings from idle curiosity, completely to put in execution this species of league with the devil or his subordinate agents; which is as strictly forbidden by the word of God as by the laws of the land. Let it suffice, therefore, that I only [1102] give such an outline of it, as may enable the inquisitive reader sufficiently to judge of its merits, without enabling the viciously-inclined to adopt its practice. Magicians and conjurors, who have written upon and followed the Black Art, contend, that it is possible to raise up and hold an intercourse with spirits, and make them subservient to their commands, without any absolute compact or bargain with the devil, either for body, soul, or works; though they are ready to admit, that such a snare is eventually intended for them, by their officiousness upon every occasion, and they are as willing to believe that it has induced many of its practitioners to form such a league. Many instances indeed have been adduced in proof of this, where, at the expiration of a certain term, the devoted wretch has been carried off in the height of his sins and wickedness, by some of the infernal messengers. Such is recorded to have been the case with several in this island; such also was the case with Lewis Gaufridi, a French priest, who, to be revenged of some of his superiors for not promoting him to the extent of his ambition, compacted with the devil for fourteen years power, to commit whatever detestable works he pleased, without detection or discovery. So likewise, a certain execrable character, who a few centuries back over-ran this country, was at length publicly taken off in fire -and flame, before the eyes of a vast multitude, having covenanted for body, soul, and works. It is to be noted, that, where a compact is formed, the devil, or familiar spirit, is ever at hand, and ready to obey the magician's will, without ceremony or troub1e; but, where no such league or compact exists, and the magician is desirous of bringing up or constraining some particular spirit or ghost to appear before him, there are many rites and ceremonies to be performed. In the first place they are to fix upon a spot proper for such a purpose; which must be either in a subterraneous 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, where several roads meet; or amidst the ruins of ancient castles, abbies, monasteries, &c. or amongst the rocks on the sea-shore; in some private detached church-yard, 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 external world. When the proper time and place is fixed on, a magic circle-is to be formed, within which, the master and his associate, (for in all these [1103] cases there must be two persons) are carefully to retire. The dimensions of the circle is 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 triangles 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 seat or spot where the master and associate 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, having crosses and triangles described betwixt them, agreeable to a sketch I have given in the annexed plate, where likewise I have projected the form of magic seals, pentacles, &c. &c. just to give the reader an idea of what is meant, whenever we have occasion to speak of them in the following discourse. The reasons assigned by magicians, and others for the institution and use of circles, is, that of much ground being blessed and consecrated by such holy words and ceremonies as they make use of in forming it, hath a secret force to expel all evil spirits from the bounds thereof; and, being sprinkled with pure sanctified water, the ground is purified from all uncleanness; besides, the holy names of God being written over every part of it, its force becomes so powerful, that no evil spirit hath ability to break through it, or to get at the magician or his companion, by reason of the antipathy in nature they bear to these sacred names. And the reason given for the triangles is, that if the spirit be not easily brought to speak the truth, they may by the Exorcist be conjured to enter the same, where, by virtue of the names of the Essence and Divinity of God, they can speak nothing but what is true and right. The circle therefore, according to this account of it, 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, particularly if he be of a fiery or infernal nature. Instances are recorded of many who perished by this means; particularly Chiancungi, the famous Egyptian fortune-teller, who in the last century was so famous in England. He undertook for a wager, to raise up the spirit Bokim, and, having described the circle, he seated his sister Napala by him as his associate. After frequently repeating the forms of exorcism, and calling upon the spirit to appear, and nothing as yet answering his demand, they grew impatient of the business, and quitted the circle, but it cost them their lives; for they were instantaneously seized and crushed to death, by that internal spirit, who happened not to be sufficiently constrained till that moment, to manifest himself to human eyes. -- The usual form of consecrating the circle is as follows: [1104] I, who am the servant of the Highest, do, by the virtue of his Holy Name Immanuel, sanctify unto myself the circumference of nine feet round about me, + + + from the east, Glaurah; 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 answer truly, being summoned, without daring to transgress their bounds. Worrh. worrah. harcot. Gambalon. + + +. The proper attire or pontificalibus 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 breath of his outer vestment. Round his waste is tied a broad consecrated girdle, with the names Ya, Ya, + Aie, Aaie, + Elibra + Elohim + Sadai + Pah Adonai + tuo robore + Cinctus sum +. Upon his shoes must be written Tetragrammaton, with crosses round about; upon his head a high-crown cap of sable silk; and in his hands an holy Bible, printed or written in pure Hebrew. When all these things are prepared, the circle 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, under a form somewhat similar to the following: I exorcise and conjure thee, thou spirit of (here naming the spirit), by the holy and wonderful names of the Almighty Jehovah, Athanato + Aionos + Dominus sempiternus + Aletheios + Sadai + Jehovah, Kedesh, El gabor + Deus fortissimus + Anapheraton, Amorule, Ameron +++ Panthon + Craton + Muridon + Jah, Jehovah, Elohim pentasseron + + trinus et unus + + + I exorcise and conjure, I invocate and command, thee, thou aforesaid spirit, by the power of angels and archangels, cherubim and seraphim, by the mighty Prince Coronzon, by the blood of Abel, by the righteousness of Seth, and the prayers of Noah, by the voices of thunder and dreadful day of judgment; by all these powerful and royal words abovesaid, that, without delay or malicious intent, thou do come before me here at the circumference of this consecrated circle to answer my proposals and desires, without any manner of terrible form, either of thyself or attendants; but only obediently, fairly, and with good intent, to present thyself before me, this circle being my defense, through his power who is Almighty, and hath sanctified the name of the Father, Son, and Holy Ghost. Amen. After these forms of conjuration, and just before appearances are expected, the infernal spirits make strange and frightful noises, howlings, tremblings, flashes, and most dreadful shrieks and yells, as forerunners of [1105] their presently becoming visible. Their first appearance is generally in the form of fierce and terrible lions or tygers, vomiting forth fire, and roaring hideously about the circle; all which time the Exorcist must not suffer any tremor or dismay; for, in that case, they will gain the ascendancy, and the consequences may touch his life. On the contrary, he must summon up a share of resolution, and continue repeating all the forms of constriction and confinement, until they are drawn nearer to the influence of the triangle, when their forms will change to appearances less ferocious and frightful, and become more submissive and tractable. When the forms of conjuration have in this manner been sufficiently repeated, the spirits forsake their beastial shapes, and endow the human form, appearing like naked men of gentle countenance and behaviour. Yet is the magician to be warily on his guard that they deceive him not by such mild gestures; for they are exceedingly fraudulent and deceitful in their dealings with those who constrain them to appear without compact; having nothing in view but to suborn his mind, or accomplish his destruction. But with such as they have entered into agreement with they are frequent and officious; yet they more or less require certain oblations, which are frequently made to them, such as fumigations, odours, offerings or sacrifices of blood, fire, wine, ointments, incense, fruits, excrements, herbs, gums, minerals, and other ingredients; by which, from a magical cause, they have more influence and authority over the degenerated souls of men, and can insinuate into their inmost source and affection, piercing even through their bones and marrow, till they have so habituated them to their service, that it becomes their daily and sole delight to accomplish every villainy and abomination which the malicious and subtle instigations of Satan might purpose to lead them. So that the Exorcist must be greatly upon his guard, and when he has compleated the exorcism, and made such enquiries as he wished to obtain from the spirit, he must carefully discharge him by some form or ceremony like the following: Because thou hast diligently answered my demands, and been ready to come at my first call, I do here licence 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 conjured by sacred rites of magic; I charge thee to withdraw with quiet and peace; and peace be continued betwixt me and thee, in the name of the Father, Son, and Holy Ghost. Amen. After this ceremony is finished, the spirit will begin to depart, resuming again the shrieks and noises, with flashes of fire, sulphur, and smoke, which the magician is to endure with patience, until it is entirely gone off, [1106] and no signs whatever of such a procedure left. Then he may venture to withdraw from the circle, repeating the Lord's Prayer, after which he may take up the various utensils, and, having destroyed all traces of the circle, may return in safety to his proper home. But if, instead of infernal or familiar spirits, the ghost or apparition of a departed person is to be exorcised, the process is materially different. The person being fixed on, whose apparition is to be brought up, the magician, with his assistant, must repair to the church-yard or tomb where the deceased was buried, exactly at midnight; as the ceremony can only be performed in the night, between the hours of twelve and one. The grave is first to be opened, or an aperture made, by which access may be had to the naked body. The magician having described the circle, and holding a magic wand in his right hand, while his companion or assistant beareth a consecrated torch, he turns himself to all the four winds, and, touching the dead body three times with the magical wand, repeats as follows: By the virtue of the holy resurrection, and the torments of the damned, I conjure and exorcise thee, spirit of N. deceased, to answer my liege demands, being obedient unto these sacred ceremonies, on pain of everlasting torment and distress: Then let him say, Berald, Beroald, Balbin gab gabor agaba; arise, arise, arise, I charge and command thee. After which forms and ceremonies, the ghost or apparition will become visible, and will answer to any questions put to it by the Exorcist. But if it be desired to put interrogatories to the spirit of any corpse that hath hanged, drowned, or otherwise made away with itself, the conjuration must be performed while the body hangs, or on the spot where it is first found after the suicide hath been committed, and before it is touched or removed by the coroner's jury. The ceremony is as follows: the Exorcist binds upon the top of his wand a bundle of St. John's wort, or milliès perforatum, with the head of an owl; and, having repaired to the spot where the corpse lies, at twelve o'clock at night, he draws the circle, and solemnly repeats the following words: By the mysteries of the deep, by the flames of Banal, by the power of the east, and the silence of the night, by the holy rites of Hecate, I conjure and exorcise thee, thou distressed spirit, to present thyself here, and reveal unto me the cause of thy calamity, why thou didst offer violence to thy own liege life, where thou art now in being, and where thou wilt hereafter be. He then, gently smiting [1107] the carcase nine times with the rod, he says, I conjure thee, thou spirit of this N. deceased, to answer my demands that I am to propound unto thee, as thou ever hopest for the rest of the holy ones, and ease of all thy misery; by the blood of Jesu which he shed for thy soul, I conjure and bind thee to utter unto me what I shall ask thee. Then, cutting down the carcase from the tree, they lay his head towards the east; and, in the space that this following conjuration is repeating, they set a chaffing-dish of fire at his right hand, into which, they pour a little wine, some mastic, and gum-aromatic, and lastly, a viol full of the sweetest oil, having also a pair of bellows, and some unkindled charcoal to make the fire burn bright at the instant of the carcase's rising. The conjuration is thus: I conjure thee, thou spirit of N. that thou do immediately, enter into thy ancient body again, and answer to my demands, by the virtue of the holy resurrection, and by the posture of the body of the Saviour of the world, I charge thee, I conjure thee, I command thee on pain of the torments and wandering, of thrice seven years, which I, by the force of sacred magic rites, have power to inflict upon thee; by thy sighs and groans, I conjure thee to utter thy voice; so help thee God and the prayers of the holy church. Amen. Which ceremony being thrice repeated, while the fire is burning with mastic and gum-aromatic, the body will begin to rise, and at last will stand upright before the Exorcist, answering with a faint and hollow voice, the questions propounded unto it: why it destroyed itself, where its dwelling is, what its food and life is, how long it will be 'ere it enter into rest, and by what means the magician may assist it to come to rest: also, of the treasures of this world, where they are hid: moreover, it can answer very punctually of the places where ghosts reside, and how to communicate with them; teaching the nature of astral spirits and hellish beings, so far as its capacity reacheth. All which when the ghost hath fully answered, the magician ought, out of commiseration and reverence to the deceased, to use what means can possibly be used for the procuring rest unto the spirit. To which effect he must dig a grave, and filling the same half full of quick lime, and a little salt and common sulphur, put the carase naked into it; which experiment, next to the burning of the body into ashes, is of great force to quiet and end the disturbance of the astral spirit. But in this, and in all cases where the ghosts or apparitions of deceased persons are raised up and consulted, great caution is to be observed by the [1108] magician to keep close within the circle; for, if the magician, by the constellation and position of the stars at his nativity, be in the predicament of those who follow the Black Art for iniquitous purposes, and are so distinguished by the positions of their radical figure of birth, it is very dangerous for such men to conjure any spirits without describing the circle after the form already given, and wearing up on their breast, or holding in their hand, the Pentacle of Solomon. For the ghosts of men deceased can easily effect sudden death to the magician born under such a conformation of the planets, even whilst in the act of being exorcised; and, it is yet more remarkable, that the genethliacal figures of all persons who are naturally addicted to the pursuit of magical incantations and familiarity with spirits, do almost without exception portend sudden death, or infamous termination of their existence. Such are the rites, ceremonies, and modes, by which Exorcists and Magicians obtain familiarity with spirits, and carry on a visible and palpable correspondence with the devil. But, besides. these means of working wonders, they have others of an invisible or occult property, as charms, spells, periapts, and the like, which operate both on the body and mind, by the agency of some secret power, which the patient can neither feel nor comprehend. They are of various names, forms, and qualities3 according to the use for which they are intended: first, Amulets, which are moulded and engraved in the form of money or coin, under certain forms of consecration; and are hung about the neck in certain planetary hours, for the purpose of provoking to love and familiarity with some certain person desired. Secondly, Spells or Charms, consisting of various forms of words, and magical characters, written on virgin parchment, either with human blood, or ink of a particular quality, and consecrated under certain magical forms and ceremonies, to be worn as periapts to cure diseases, to drive away evil spirits, to preserve from pestilence and infection, to make the party valiant and intrepid, and for a thousand other purposes. Thirdly, Corselets, which are the ancient Danish charm, being a kind of necklaces composed of thunder-stones, upon which are engraven certain magical characters, which resist all noxious influences, and all danger from thunder and lightning. Pentacles are a fourth sort of appendix, which conjurors and magicians use, being made with five corners, corresponding to the five senses of man, with their virtue and operation inscribed upon the five corners respectively. They are composed of fine linen doubled up, and done with cerecloth between. This figure the magician holds in his hand, lifting it up from the skirt of his garment to which it is annexed, whenever spirits that are raised become stubborn and rebellious, refusing to conform to the rites [1109] and requisitions of exorcism, and offering menacing looks and actions to the magician; but, when these Pentacles are held out to the spirits, with the words Glauron, Amor, Amorula, Beor, Beorka, Beroald, Anepheraton, inscribed upon them, they become exceedingly tortured and amazed, and are more mild and tractable. There is likewise another sort of charm called Telesms, which is used by magicians when they perform any conjuration or exorcism by moon-light in the mountains or valleys; upon which occasions they usually bury them towards the north, east, west, and south, within a hundred yards of the place where the circle is described; for these Telesms have the occult power of preventing any living creature coming near them until the incantation be performed, except the spirit itself whose presence they ardently desire, and are preparing to summon before them. But, to make fiery and infernal spirits more familiar, magicians have classed them into seven distinct orders, answerable to the nature and qualities of the seven planets; under which they respectively make offerings to them of aromatic fumigations, previous to invoking or calling them up; whereby they conceive the information or assistance required from them will be more easily and expeditiously obtained. Thus the fumigation for spirits under Saturn, are made of frankincense-tree, pepper-wort roots, storax, and galbanum; by these the spirits Marbas, Corban, Stilkon, Idas, &c and all of the first order in the astringency, are appeased and provoked, when the fumes are put upon a Tripod in the hour of Saturn according to the planetary division. For Spirits under Jupiter, they take lignum aloes, ashtree-keys, benjamin, storax, peacocks-feathers, and lapis lazuli, mixing the same with the blood of a stork, a swallow, or a hart; the brains being also added: the fumes are kindled in Jupiter's hour, and in a place appropriate to his nature. They make fumigations unto such spirits of the order of powers as are under Mars, in the planetary division, with aromatic gum, bdellium, euphorbium, load-stone, hellebore white and black, and an addition or sulphur to make them into an amalgama, with man's blood, and the blood of a black cat; which mixtures are said to be so exceeding magical, that, without any other addition, they say, this fumigation is able of itself to make spirits under Mars appear before the Exorcist. To the spirits under Sol, being of the order of thrones, they likewise suffumigate saffron, musk, laurel, cinnamon, ambergrise, cloves, myrrh, and frankincense, musk, and the balsamic tree mixed up together with the brains of an eagle, and the blood of a white cock, being made up like pills, or little balls, and put upon the Tripod. The fumigations appropriate to spirits under Venus, are roses, coral, lignum aloes, and spermaceti, made up with sparrows brains, and blood [1110] of pigeons. To those under Mercury, they fumigate frankincense, mastic, cinquefoil, incorporated with the brains of a fox and the blood of a magpye. To spirits under Luna, fumigations are offered of frogs dried, white poppy-seed, bulls eyes, camphire, and frankincense, incorporated with goose's blood and fluxus muliebris. These are the divisions of spirits under the seven planets, with their fumigations; neither can it be denied, but that, in many ceremonies of this kind, there is great inherent virtue, according to the doctrine of sympathy and antipathy, whereby every thing is drawn by its like in the idea, whether by words or actions, according to, the saying, In verbis, herbis, & lapidibus, latet virtus; so that the ceremonies and charms, with other circumstances used by magicians, are doubtless prevalent to the accomplishment of that work which they undertake; to wit, the calling up and exorcising of infernal spirits by conjurations. And as by natural reason every magical charm or receipt had its first institution; in like manner have magicians disposed the matter and manner together with the times of their utensils and instruments, according to the principles of nature: as the hour wherein they compose their garments, must either be in the hour of Luna, or else of Saturn in the Moon's increase. Their garments they compose of white linen, black cloth, black cat-skins, wolves, bears, or swine's, skins. The linen, because of its abstracted quality for magic, delights not to have any utensils that are put to common uses. The skins of the aforesaid animals are by reason of the Saturnine and magical qualities in the particles of these beasts: their sowing thread is of silk, cat's gut, man's nerves, asses hair, thongs of skins from men, cats, bats, owls, and moles, all which are enjoined from the like magical cause. Their needles are made of hedge-hog prickles; or bones of any of the above-mentioned animals; their writing-pens are of owls or ravens, their ink of man's blood: their ointment is man's fat, blood, usnea, hog's grease, or oil of whales. Their characters are ancient Hebrew or Samaritan: their speech is Hebrew or Latin. Their paper must be of the membranes of infants, which they call virgin parchment, or of the skins of cats or kids. They compose their fires of sweet wood, oil, or rosin: and their candles of the fat or marrow of men or children: their vessels are earthern, their candlesticks with three feet, of dead men's bones: their swords are steel, without guards, the points being reversed. These are their materials, which they particularly choose from the magical qualities whereof they are composed. Neither are the peculiar shapes without a natural cause. Their caps are oval, or like pyramids with lappets on each side, and fur within; their gowns reach to the ground, being furred with white fox-skins, under which they have a linen garment reaching [1111] to their knee. Their girdles are three inches broad, and have, according to its use, many caballistical names, with crosses, trines, and circles, inscribed thereon. Their knives are dagger-fashion: and the circles by which they defend themselves are commonly nine feet in breadth, though the eastern magicians allow but seven; for both of which a natural cause is pretended, in the force and sympathy of numbers. Such spells or charms as are compounded of some edible matter, with magical characters engraven upon them, are successfully given for agues, head-achs, epilepsy, fits of the mother, and the like; and it is remarkable that they operate with most effect on those patients who are ignorant of the charm, or its properties. There are also particular magical characters attributed to the planets, whereof Telesm, Periapts, Amulets, and Philtres, are composed by buryings under ground, writings, bindings, engravings, allegations, &c. which done in certain astrological hours are to conquer enemies, cure diseases, remove obstructions, provoke love, and preserve from evil both the body and the soul, which they contend are effected by the mediums of this kind, assisted by the force of imagination. But as for philtres, potions, love-cups, and the like, they unquestionably proceed from a natural cause, and ought not to be classed with the occult properties of charms. There are many natural, compositions of herbs and minerals, which have a surprising effect in themselves, without the least assistance from superstitious impressions, or the assistance of supernatural agency. For, in the commixture of bodies of a similar nature, there is a two-fold power and virtue; first, when the celestial properties are duly disposed in any natural substance, then under one form divers influences of superior powers are combined; and secondly, when from artificial mixtures and compositions of natural things, combined amongst themselves in a due and harmonical proportion, they agree with the quality and force of the heavens, under certain correspondent constellations. This proceeds from the occult affinity of natural things amongst themselves, by the force and sympathy of which many astonishing effects are produced. In the writings of Paracelsus we find many surprising examples of the power of sympathy and antipathy, by means of images, telesms, and amulets, compounded of nothing more than natural ingredients. And he particular1y describes an infallible method, by the image of any bird or beast, to destroy it, or to effect its death, though at a distance. So likewise, by the hair, fat, blood, excrements, or excrescences, of any animal, the diseases of that animal might be cured, and its life preserved or destroyed. This is seen in the armary unguent, and sympathetical powder; and [1112] there are multiplied instances and histories, both at home and abroad, of those who have been burnt, hanged, or otherwise punished, for the use of waxen images, which they compose in divers postures, under certain constellations, whereby the persons they are made to represent have been severely tormented, or macerated to death. For, according to the torment or punishment the magician, witch, or wizzard, may intend to inflict upon the object of their resentment, so they dispose the hour of the constellation, the quality of the compound, and the posture or semblance of the image; for, if they intend to consume and pine away the health and life of any person they are offended with, they mould his image in wax, of such an ominous form and aspect as may conduce to the extent of their design, making several magical characters upon the sides of the head, describing the characters of the planetary hour upon the breast of the image; the name of the persecuted person on its forehead; and the intended effect to be wrought upon him on its back. If they mean to produce violent pains and tortures in the flesh or sinews, they stick pins or thorns in divers places of the arms, legs, or breast, of the image. If to cast them into violent fevers and consumptions, they spend a certain hour every day to warm and turn the image before a doleful and lingering fire, composed of divers exotic gums and magical ingredients of sweet odours, and roots of particular shrubs, efficient and conducive to their purpose; and, when the whole operation has been performed, and the image is completed, it is astonishing to human comprehension what surprising effects they are capable of producing upon the body they are intended to represent; and the reader can only attain a competent idea of it, but by reading the accounts of the trials and confessions of many witches and wizzards [wizards], who suffered the law, in the last and commencement of the present century, for transactions of this kind; an incredible number of which are not only recorded in the notes and memorandums of the judges, but attested by a great variety of noblemen, gentlemen, clergy, physicians, apothecaries, and others, who have been eye-witness of these diabolical proceedings, and for which reason I shall on no account mention the most perfect and effectual part of the composition and preparation of these magical images, lest the evil-minded and malicious part of my readers should attempt to work abominable species of revenge upon the persons or property of their unsuspecting neighbours. Thousands of other strange and uncouth inventions might be here described, according to the exact form in which tradition hath left them; but for the reason above assigned, the reader must be content with the general outline only. And, as the Europeans have the ability of effecting such astonishing things by the medium of images, telesms, periapts, &c. [1113] so the Tartars have a faculty of producing similar effects by bottles, wolves-skins, rods, basins, letters, or missives, unto certain familiar spirits, who are the agents in their magic rites. As to the old and favourite trick of witches in the last century, that of tying of the point, we have reason to hope it has long since died away; for, it is a charm which produces so strong an impediment to conjugal embraces, as totally to restrain the act of consummation betwixt married people; and the tying of this knot or ligament, under certain magical ceremonies or incantations, was so notorious, both in practice and effect, throughout England, France, Spain, Italy, and the eastern countries, that laws were enacted by the legislature in each of those kingdoms expressly to prohibit the performance of it, on pain of death. The form and manner of it is in part mentioned in the statutes, though by no means fit to be openly described here. The art of Transplantation is also reckoned amongst charms and sygils; and indeed, one part of it, viz. the transferring of diseases, is really magical, and was much in practice amongst witches and wizzards; and, I am confidently informed, is now frequently done in the more remote and unpolished parts of this island. The method is, by giving certain baits or preparations to any domestic animal, they remove fevers, agues, coughs, consumptions asthmas, &c. from any person, applying to them, for that purpose; or, they can transplant or remove them from one person to another, by burying certain images in their ground, or against their houses, with certain ominous inscriptions and Hebrew words; yet, though these things are supposed to be done by magic, yet the effects are derived more from the sympathies and antipathies in nature than from magical characters and conjurations; for many persons, without knowing any thing of the cause, how or why it is effected, more than the external form of words or touch, which is most simple, can remove diseases, take off warts and other excrescences, and perform many surprising cures at a distance from the patient, and even without seeing or knowing him; so, by a similar property in the sympathy and antipathy of nature, certain leaves, roots, or juices, rubbed upon warts, or carnuous substances, or upon the hands, breast, legs, or other diseased part of the body, and buried under ground, remove or cure the same; which experiments take effect according to the mediums, and their consumption and putrefaction in the mother earth, of which the human source is principally compounded. Nor is it to be wondered that natural things, being fitted to the times and constellations, and compounded of correspondent or sympathetic ingredients, should produce such effects without supernatural aid, or the agency of spirits. This is perfectly exemplified in that extraordinary preparation, called a magical candle, which, being lighted, foretels the death of the party of whose blood it was prepared. It is compounded after the following [1114] manner: they take a good: quantity of the venal blood luke-warm as it came out of the vein, which, being chemically prepared with spirits of wine and other ingredients, is at last made up into a candle, which, being once kindled, never goes out till the death of the party whose blood it is composed of; for, when he is sick, or in danger, it burns dim and troubled; and, when he is dead, it is quite extinguished; of which composition a learned philosopher hath written an entire tract, viz. De Biolychnio, or, the Lamp of Life. In the simple operations of nature many wonderful things are wrought, which, upon a superficial view appear impossible, or else to be the work of the devil. These certainly ought to be considered in a far different light from magical performances, and should be classed among the surprising phænomenæ of nature. Thus lamps or torches made of serpents skins, and compounded of the fat and spirit of vipers, when lighted in a dark room, will, bring the similitude of snakes or serpents writhing and twisting upon the walls. So oil compounded of grapes, being put into a lamp, and lighted, will make the room appear to be full of grapes, though in reality it is nothing more than the idea or similitude. -- The same thing is to be done with all the plants and flowers throughout the vegetable system, by means of a chemical analysis, whereby a simple spirit is produced, which will represent the herb or flower from which it is extracted, in full bloom. And, as the process is easy, simple, pleasing, and curious, I will here state it in such a manner as might enable any person to put it in practice at pleasure. Take any whole herb, or flower, with its root, make it very clean, and bruise it in a stone mortar quite small; then put it into a glass vessel hermetically sealed; but be sure the vessel be two parts in three empty: then place it for putrefaction in a gentle heat in balneo, not more than blood warm, for six months, by which it will be all resolved into water. Take this water, and pour it into a glass retort, and place a receiver thereunto, the joints of which must be well closed; distil it in a sand heat until there comes forth a water and an oil; and in the upper part of the vessel will hang a volatile salt. Separate the oil from the water, and keep it by itself, but with the water purify the volatile salt by dissolving, filtering, and coagulating. When the salt is thus purified, imbibe with it the said oil, until it is well combined. Then digest them well together for a month in a vessel hermetically sealed; and by this means will be obtained a most subtil essence, which, being held over a gentle heat of a candle, the spirit will fly up into the glass where it is confined, and represent the perfect idea or similitude of that vegetable whereof it [1115] is the essence: and in this manner will that thin substance, which is like impalpable ashes or salt, send forth from the bottom of the glass the manifest form of whatever herb it is the menstruum, in perfect vegetation, growing by little and little, and putting on so fully the form of stalks, leaves, and flowers, in full and perfect appearance, that anyone would believe the same to be natural and corporeal: though at the same time it is nothing more than the spiritual idea endued with a spiritual essence. This shadowed figure as soon as the vessel is taken from the heat or candle returns to its caput mortuum, or ashes again, and vanishes away like an apparition, becoming a chaos or confused matter. For more on the medicinal virtues of decoction of salt, or essence of herbs, flowers, roots, of seeds, see my new edition of Culpepper's Complete Herbal, just published, with notes, additions, and illustrations, in quarto, with upwards of 400 elegant engravings of British herbs, plants, and flowers, coloured to nature. To make a vegetable more quickly yield its spirit, take of what vegetable you please, whether it be the feed, flowers, roots, fruit, or leaves, cut or bruise them small, put them into warm water, put upon them yeast or barm, and cover them up warm, and let them work three days, in the same manner as beer; then distil them, and they will yield their spirit very easily. Or else take of what herbs, flowers, seeds, &c. you please; fill the head of a still therewith, then cover the mouth with coarse canvas, and set on the still, having first put into it a proportionable quantity of sack or low wine; then give it fire, and it will quickly yield its spirit; but observe, that, if the colour of the vegetable is wanted, you must take some of its dried flowers, and fill the nose of the still therewith, and you will have the exact colour of the herb. To elucidate this process with better effect, I have subjoined a plate of the elaboratory, where a person is in the act of producing these flowery apparitions, in which fig. 1. represents a stone pestle and mortar, wherein the herbs, &c. are to be bruised before they are placed for putrefaction. Fig. 2, 2. are glass vessels hermetically sealed, containing the bruised herbs for putrefaction. Fig. 3. an empty glass retort. Fig. 4. a retort filled with the essence of an herb, and put into a sand heat for distillation. Fig. 5. a glass receiver joined to the retort, to receive the oil and spirit. Fig. 6. a stool on which rests the receiver. Fig. 7. the furnance made with different conveniences either for sand heat, or balnea. Fig. 8. the furnace holes wherein the fire is placed. Fig. 9. a table whereon are placed the glass vessels hermetically sealed. Fig. 10. a vessel containing the representation or similitude of a pink in full bloom. [1116] Fig. 11. the representation of a sprig of rosemary. Fig. 12. the representation of a sprig of baum. Fig. 13. a candlestick with a candle lighted for the purpose of heating the spirit. Fig. 14. a chemist in the act of holding the glass vessel over the lighted candle, whereby fig. 15. represents the idea of a rose in full bloom. Now this effect, though very surprising, will not appear so much a subject of our astonishment, if we do but consider the wonderful power of sympathy, which exists throughout the whole system of nature, where everything is excited to beget or love its like, and is drawn after it, as the loadstone draws iron; the male after the female; the evil after the evil; the good after the good; which is also seen in wicked men and their pursuits, and in birds and beasts of prey; where the lamb delights not with the lion, nor the sheep in the society of the wolf; neither doth men, whose minds are totally depraved and estranged from God, care to adopt the opposite qualities, which are virtuous, innocent, and just. Without contemplating these principles, we should think it incredible that the grunting or squeaking of a little pig, or the sight of a simple sheep, should terrify a mighty elephant! and yet by that means the Romans put to flight Pyrrhus and all his host. One would hardly suppose that the crowing of a cock, or the sight of his comb, would abash a puissant lion; but experience has proved the truth of it to all the world. Who would imagine that a poisonous serpent could not live under the shade of an ash-tree; or that some men, neither deficient in courage, strength, or constitution, should not be able to endure the sight of a cat? and yet these things are seen and known to be so, by frequent observation and experience. The friendly intercourse betwixt a fox and a serpent is almost incredible; and how fond and loving the lizard is to man we read in every treatise on natural history; which is not far, if any thing, behind the fidelity of a spaniel, and many other species of dogs, whose sagacity and attention to their master is celebrated in an infinite variety of well-founded though incredible stories. The amity betwixt a castrel and a pigeon is remarked by many authors; particularly how furiously the castrel will defend a pigeon from the sparrow-hawk, and other inimical birds. In the vegetable system, the operation and virtue of herbs is at once a subject of admiration and gratitude, and which it were almost endless to repeat*. * For the wonderful virtues and properties of herbs and plants, with their alimentary and medicinal qualities; and how to prevent or cure all diseases incident to the human body, at the least expense, and at the greatest certainty, see also my new edition of Culpeper's British Herbal, and Domestic Physician. There is among them such natural accord and [1117] discord, that some will prosper more luxuriantly in another's company; while some, again, will droop and die away, being planted near each other. The lily and the rose rejoice by each other's side; whilst the flag and the fern abhor one another, and will not live together. The cucumber loveth water, but hateth oil; and fruits will neither ripen nor grow in aspects that are inimical to them. In stones likewise, in minerals, and in earth or mould, the same sympathies and antipathies are preserved. Animated nature, in every clime, in every corner of the globe, is also pregnant with similar qualities; and that in a most wonderful and admirable degree. Thus we find that one particular bone taken out of a carp's head will stop an hemorrhage of blood, when no other part or thing in the same creature hath any similar effect. The bone also in a hare's foot instantly mitigates the most excruciating tortures of the cramp; yet no other bone nor part of that animal can do the like. I might also recite infinite properties with which it has pleased God to endue the form and body of man, which are no less worthy of admiration, and fit for this place, had we but limits to recount them. Indeed I do not know a much more remarkable thing, (were it as rare as it is now shamefully prevalent,) or that would more puzzle our senses, than the effects of intoxication, by which we see a man so totally overthrown, that not a single part or member of his body can perform its function or office, and his understanding, memory, and judgment, so arrested or depraved, that in every thing, except the shape, he becomes a very beast! But we find, from observation, that however important, however wonderful, how inexplicable or miraculous, soever any thing may be; yet if it is common, or familiar to our senses, the wonder ceases, and our enquiries end. And hence it is, that we look not with half the admiration upon the sun, moon, and stars, that we do upon the mechanism of a globe, which does but counterfeit their order, and is a mere bauble, the work of men's hands! whence I might almost be justified in remarking, that, if Christ himself had continued long in the habit of working miracles, and had left that power permanent and hereditary in the church, they would have long since grown into contempt, and not have been regarded as events worthy of our attention. From what has been premised, we may readily conclude that there are two distinct species of magic; one whereof, being inherent in the occult properties of nature, is called natural magic; and the other, being obnoxious and contrary to nature, is termed infernal magic, because it is accomplished by infernal agency or compact with the devil. Each of these we will consider separately, with the good and evil consequences likely; to result from them. [1118] Under the veil of natural magic, it hath pleased the Almighty to conceal many valuable and excellent gifts, which common people either think miraculous, or next to impossible. And yet in truth, natural magic is nothing more than the workmanship of nature, made manifest by art; for, in tillage, as nature produceth corn and herbs, so art, being nature's handmaid, prepareth and helpeth it forward; in which times and seasons are materially to be considered; for annus, non arvus, producit aristas. And, though these things, while they lie hid in nature, do many of them seem impossible and miraculous, yet, when they are known, and the simplicity revealed, our difficulty of apprehension ceases, and the wonder is at an end; for that only is wonderful to the beholder whereof he can conceive no cause nor reason, according to the saying of Ephesius, miraculum solvitur unde videtur esse miraculum; yet we often see persons take great pains, and put themselves to vast expence, to discover these impalpable tracks of nature, from whence pecuniary advantages seldom result; so that a man must not learn philosophy to grow rich; but must get riches to learn philosophy. There is unquestionably much praise due, and great industry required, for obtaining a competent knowledge of natural magic; for to sluggards, niggards, and narrow-minded men, the secrets of nature are never opened, though the study of them is certainly conducive to the glory of God, and to the good of society, by more visibly manifesting the omnipotency of his works, and by skilfully applying them to mans use and benefit. Many philosophers of the first eminence, as Plato, Pythagoras, Empedocles, Democritus, &c. travelled through every region of the known world for the accomplishment of this kind of knowledge; and, at their return, they publicly preached and taught it. But above all, we learn from sacred and profane history, that Solomon was the greatest proficient in this art of any either before or since his time; as he himself hath declared in Ecclesiastes and the Book of Wisdom, where he saith, "God hath given me the true science of things, so as to know how the world was made, and the power of the elements, the beginning, and the end, and the midst of times, the change of seasons, the courses of the year, and the situation of the stars, the nature of human beings, and the quality of beasts, the power of winds, and the imaginations of the mind; the diversities of plants, the virtues of roots, and all things whatsoever, whether secret or known, manifest or invisible." And hence it was that the magi, or followers of natural magic, were accounted wise, and the study honourable; because it consists in nothing more than the most profound and perfect part of natural philosophy, which defines the nature, causes, and effects, of things. [1119] How far such inventions as are called charms, amulets, periapts, and the like, have any foundation in natural magic, may be worth our enquiry; because, if cures are to be effected through their medium, and that without any thing derogatory to the attributes of the Deity, or the principles of religion, I see no reason why they should be rejected with that inexorable contempt which levels the works of God with the folly and weakness of men. Not that I would encourage superstition, or become an advocate for a ferrago of absurdities; but, when the simplicity of natural things, and their effects, are rejected merely to encourage professional artifice and emolument, it is prudent for us to distinguish between the extremes of bigoted superstition and total unbelief. It was the opinion of many eminent physicians, of the first ability and learning, that such kind of charms or periapts as consisted of certain odoriferous herbs, balsamic roots, mineral concretions, and metallic substances, might have, and most probably possessed, by means of their strong medicinal properties, the virtue of curing or removing such complaints as external applications might effect. and which are often used with success, though without the least surprise or admiration; because the one appears in a great measure to be the consequence of manual operation, which is perceptible and visible to the senses, whilst the other acts by an innate or occult power, which the eye cannot see, nor the mind so readily comprehend; yet, in both cases, perhaps, the effect is produced by a similar cause; and consequently all such remedies, let them be applied under what form or stile they may, are worthy of our regard, and ought to excite in us not only a veneration for the simple practice of the ancients in their medical experiments, but a due sense of gratitude to the wise Author of our being, who enables us, by such easy means, to remove the infirmities incident to mankind. Many reputable authors, particularly A. Ferrarius, Alexander Trallianus, Ætius, Octavianus, Marcellus, Philodotus, Archigines, Philostratus, Pliny, and Dioscorides, contend that not only such physical alligations, appensions, periapts, amulets, charms, &c. which, from their materials appear to imbibe and to diffuse the medical properties above described, ought in certain obstinate and equivocal disorders to be applied, but those likewise which from their external form and composition have no such inherent virtues to recommend them; for harm they can do none, and good they might do, either by accident or through the force of imagination. And it is asserted, with very great truth, that through the medium of hope and fear, sufficiently impressed upon the mind or imagination, whether by charms, or any other Homerical contrivance or device, the most wonderful and instantaneous cures are sometimes wrought. They are called [1120] Homerical devices, or Homerica medicatio, because Homer was the first who discovered the blood to be suppressed, or its motion accelerated, by the force of imagination; and, that diseases were to be removed or terminated thereby. Of the truth of this we have the strongest and most infallible evidence in the hiccough, which is instantaneously cured by any sudden effect of fear or surprise; so likewise agues and many other maladies are removed; and to the same cause we might attribute the only certain cure known for the bite of a mad dog, which is the effect of fear and stagnation wrought upon the mass of blood by emerging the body in the sea. Nor are the instances few, where persons lying bed-ridden, and unable to move either hand or foot, have, through the sudden fright of fire, or the house falling in upon them, forgot their infirmity, and run away with as much activity as though no such malady had existed. Seeing, therefore, that such virtues lie hid in the occult properties of nature, united with the sense or imagination of man, where one is the agent, and the other the patient; where the one is active, and the other passive, without any compact with spirits, or dealings with the devil; we surely ought to receive them into our practice, and to adopt them as often as occasion seriously requires, although professional emolument and pecuniary advantage might in some instances be narrowed by it. But, though I might be an advocate for such charms or occult remedies as are in themselves perfectly innocent and simple, I by no means wish to be understood, that I either approve or recommend any thing bordering upon such inventions as are obviously founded in magical confederacy, and act by the medium of aerial or infernal spirits. To that mind, which has but slightly contemplated the works of nature, it must be abundantly evident, that the great and good God, which sustains and governs the universe, hath in the works of creation mercifully afforded us a natural remedy for all our infirmities; and it is repugnant to common sense, and incompatible with religion and morality, nay, it would imply a deficiency either in the goodness or power of the Deity, were we for a moment to admit the necessity of charms, amulets, or any other inventive cures or benefits to men, resulting from a compact with spirits, in which all the powers and performances of witchcraft had their beginning; and therefore we may without the smallest hesitation, conclude that whatever hath its foundation in such confederacy, let the external object or pretence be what it may, it is not only contrary to nature, but highly offensive to the Deity, and nearly allied to the shocking sin of idolatry, by applying the works of God to the power of the devil. For this reason, it is impossible to be too cautious how the use of such description of charms or lamins are adopted [1121] where (instead of natural medicaments) magical characters, incantations, and nocturnal ceremonies, constitute the component parts. A very wise and learned author, who has written largely upon this subject, asserts, that in those very charms and signatures compacts themselves are virtually contained, which evil spirits at first subtilly devised or invented to blind men's eyes, that thereby they might lead them less scrupulously into the snares of the devil. And hence we have good ground to believe, that none are able absolutely, and bona fide, to call up any spirits, without some such compact first formed; and, that whosoever has so far ventured in the art of magic or conjuration, hath, though to himself, perhaps, unknown, compacted with and worshipped the devil, under some such form of mystical words and characters, wherewith infernal charms and amulets are composed; neither is it to be thought a matter of surprise, that such a compact should unwittingly be made through the medium of those mystical characters, which, with the devil's aid, have in themselves a power to enchant, infect, allure, preserve, or destroy. And, to shew in striking colours the danger of being drawn away by such allurements, I shall instance the extraordinary case of a very harmless and well-meaning young man, which was published to the world at the commencement of the present century, by the Bishop of Gloucester, in the following well-authenticated letter to that prelate. AUTHENTIC COPY of a LETTER sent to the Bishop of Gloucester, by the Reverend Mr. Arthur Bedford, Minister of Temple Church, in Bristol. MY LORD, Bristol, August 2d, 1703. Being informed by Mr. Shute of your Lordship's desire that I should communicate to you what I had known concerning a certain person who was acquainted with spirits to his own destruction, I have made bold to give you the trouble of this letter, hoping my desire to gratify your lordship in every particular may be an apology for the length thereof. I had formerly given an account to the late Bishop of Hereford, in which there are probably some things contained, which I do not now remember, which, if your lordship could procure from his lady, (who now lives near Gloucester,) would be more, authentic. About thirteen years ago, whilst I was a curate to Dr. Read, rector of St. Nicholas in this city, I began to be acquainted with one Thomas Perks, a man about twenty years of age, who lived with his father at Mongatsfield, a gunsmith; and contracted an intimacy with him, he being not only a very good-natured man, but extremely skilled in mathematical studies, which were his constant delight, viz. arithmetic, geometry, [1122] gauging, surveying, astronomy, and algebra; he had a notion of the perpetual motion much like that wheel in Archimedes's Mathematical Magic, in which he had made some improvements, and which he has held was demonstrable from mathematical principles, though I could never believe it. I have seen an iron wheel, to which he intended to add several things of his own invention, in order to finish the same; but, thinking it of no use, and being otherwise unfortunately engaged, it was never perfected. He gave himself so much to astronomy, that he could not only calculate the motions of the planets, but an eclipse also, and demonstrate any problem in spherical trigonometry from mathematical principles, in which he discovered a clear force of reason. When one Mr. Bayley, minister of St. James's in this city, endeavoured to set up a mathematical school, I advised him to this Thomas Perks, for an acquaintance, in whom, as he told me, he found a greater proficiency in those studies than he expected or could have imagined. After this he applied himself to astrology, and would sometimes calculate nativities and resolve horary questions. When, by providence of God, I was settled in Temple parish, and not having seen him for some time, he came to me, and, we being in private, he asked my opinion very seriously concerning the lawfulness of conversing with spirits; and, after I had given my thoughts in the negative, and confirmed them with the best reason I could, he told me, he had considered all these arguments, and believed they only related to conjurations, but there was an innocent society with them which a man might use, if he made no compacts with them, did no harm by their means, and were not curious in prying into hidden things, and that he himself had discoursed with them, and heard them sing to his great satisfaction; and gave an offer to me and Mr. Bayley at another time, that, if we would go with him one night to Kingswood, we should see them and hear them both talk and sing, and talk with them whenever we had a mind, and we should return very safe; but neither of us had the courage to venture. I told him the subtility of the devil to delude mankind, and to transform himself into an angel of light; but he would not believe it was the devil. I had severa1 conferences with him upon this subject, but could never convince him; in all which I could never observe the least disorder of mind, his discourse being very rational, and I proposed (to try him) a question in astronomy relating projection of the spheres, which he projected and resolved, and did afterwards demonstrate from the mathematics, so as to demonstrate at the same time that his brain was free from the least tincture of madness and distraction. -- Having this opportunity of asking him several particulars, concerning the methods he used, and the discourses he had with them, he told me had a book whose directions he followed, and accordingly, [1123] in the dead time of the night, he went out to a cross way, with a lanthorn and candle consecrated for this purpose with several incantations. He had also consecrated chalk, consisting of several mixtures, with which he made a circle at what distance he thought fit, within which no spirit had power to enter. After this he invoked the spirit by several forms of words, (some of which he told me were taken out of the holy Scriptures, and therefore he thought them lawful, without considering how they might be wrested to his destruction;) accordingly the spirits appeared to him which he called for, in the shape of little maidens, about a foot and a half high, and played about a circle. At first he was somewhat affrighted, but, after some small acquaintance, this antipathy in nature wore off, and he became pleased with their company. He told me they spoke with a very shrill voice, like an ancient woman: he asked them if there was a heaven or hell; they said there was. He asked them what place heaven was, which they described as a place of great glory and happiness; and he asked them what hell was, and they bade him ask no questions of that nature, for it was a dreadful thing to relate, and the devils believe and tremble. He farther asked them what method or order they had among themselves; they told him they were divided into three orders; that they had a chief whose residence was in the air; that he had several counsellors which were placed by him in form of a globe, and he in the centre, which was the chiefest order; another order was employed in going to and from thence to the earth, to carry intelligence from those lower spirits; and their own order was on the earth, according to the directions they should receive from those in the air. This description was very surprising, but, being contrary to the account we have in scripture of the hierarchy of the blessed angels, made me conclude they were devils, but I could not convince him of it. He told me he had bade them sing, and they went to some distance behind a bush, from whence he could hear a perfect concert of such exquisite music as he never before heard; and in the upper part he heard something very harsh and shrill like a reed, but as it was managed, did give a particular grace to the rest. About a quarter of a year after he came again to me, and wished he had taken my advice, for he thought he had done that which would cost him his life, and which he did heartily repent of; and indeed his eyes and countenance shewed a great alteration. I asked him what he had done; He told me that, being bewitched to his acquaintance, he resolved to proceed farther in this art, and to have some familiar spirit at his command, according to the directions of his book, which were as follows:-[1124] He was to have a book made of virgin parchment consecrated with several incantations, likewise a particular ink-horn, ink, &c. for his purpose; with these he was to go out as usual to a cross way, and call up a spirit, and ask him his name, which he was to put in the first page of his book, and this was to be his familiar. Thus he was to do by as many as he pleased, writing their names in distinct pages, only one in a leaf, and then, whenever he took the book and opened it, the spirit whose name appeared should appear also; and putting this in practice, the familiar he had was called Malchi, (be my king,) a word in Hebrew of an unknown signification. After this they appeared faster than he desired, and in most dismal shapes, like serpents, lions, bears, &c. hissing at him, and attempting to throw spears and balls of fire, which did very much affright him, and the more when he found it not in his power to stay them, insomuch that his hair (as he told me) stood upright, and he expected every moment to be torn in pieces; this happened in December about midnight, when he continued there in a sweat till break of day, and then they left him, and from that time he was never well as long as he lived. In his sickness he came frequently to Bristol, to consult with Mr. Jacob, an apothecary in Broad-street, concerning a cure, but I know not whether he told him the origin of his sickness or not; he also came to me at the same time, and owned every matter of fact, until the last, and insisted that, when he did any thing of this nature, he was deluded in his conscience to think it lawful, but he was since convinced to the contrary. He declared he made no compacts with any of those spirits, and never did any harm by their means, nor ever pryed into the future fortune of himself or others, and expressed a hearty repentance and detestation of his sins; so that, though those methods cost him his life in this world, yet I have great reason to believe him happy in the other. I am not certain that he gave this account to any other person but myself, though he communicated something of it to Mr. Bayley, minister of St. James's, in this city; perhaps your Lordship may be further informed by his relations and neighbours of Mangotsfield, which lies in Gloucestershire, not above a mile out of the road to Bath. I have frequently told this story, but never mentioned his name before, and therefore, if your Lordship hath any design of printing such accounts as these, I desire it may be with such tenderness to his memory as he deserved, and so as may not be the least prejudice to his relations, who have the deserved character of honest and sober people. I am Your Lordships dutiful Son and servant, ARTHUR BEDFORD. [1125] This poor deluded young wan, it is very apparent, had no evil design, but entered into this infernal association for no other motive than to gratify an idle curiosity; the consequence of which was, that he underwent the most undescribable terror and fright, which at first deprived him of his health, and eventually of his life. I have no doubt but the circumstance of disbelieving the existence of spirits, (which I apprehend is more or less the case with most people), was the first, if not the only, inducement that urged him to make the experiment. There are many instances of a similar kind, equally well founded, and as fatal in their consequences, which might be here adduced, to shew the dreadful effects of being led away by a presumptuous or hardened mind, to disbelieve the word of God revealed in a thousand passages of scripture, where this infernal intercourse is seriously forbidden; but I sincerely hope, and have reason to believe, that this example will operate as a sufficient bar against all similar enquiries, where it is once read, and the melancholy consequences duly considered. Wherefore let me entreat all my readers to stifle every inordinate desire, which might unguardedly prompt them to solicit an intercourse with such dangerous company; nor to attempt the conjuration of spirits of any description or order; no, not even out of joke or bravado, or for fun or frolic; for the devils are continually going about "seeking whom they may devour;" they are ever on the watch, and ready at hand to catch at every thought that might be turned to their purpose; and, when they have once so far succeeded as to occupy the smallest place in the mind, I fear it will prove no easy talk to dispossess them. Let it ever be remembered, that the first assaults of wicked spirits are usually made upon our sensual desires, whereby they insinuate themselves into our very appetites, enticing our inclinations, and depraving the moral faculties of the mind; until they become, as it were, incorporated with our nature, leading us insensibly from folly to vice, until a depravity of heart, and an obstinate will, betrays us into a corporal as well as spiritual compact with the devil. These considerations, seconded by an anxious wish to rescue the astral science from the imputation of magical and diabolical connexion, and which, I trust, I have fully and effectually accomplished, were the grand inducements that led me to explore the spiritual and infernal kingdoms, and to expose the iniquity, as well as to explain the theory, of familiarity or compact with them. And in doing this, I have scrupulously avoided giving the essential forms and particular consecrations adapted to mystical performances, lest the unwary speculator might carry his experiments too far, and, as in the example before us, unwittingly seek his own destruction. Yet I have, as far as [1126] safety or conveniency would permit, explained the speculative part; reserving only those especial forms and incantations, which, being not only very facil, but of wonderful occult power, would be dangerous to disclose; and at best could only serve to strengthen the hands of the malicious and evil-minded, or to extend more widely the infernal empire; against which we ought to put on "the whole armour of God; for we wrestle not against flesh and blood, but against principalities and powers; for which cause we should resolutely withstand the assaults of the devil, our loins being girt about with verity, and having on the breast-plate of righteousness." Nor let us vainly seek to know the mysteries of the other world, farther than it hath pleased God to reveal them to us by his divine word; for infiniti ad finitum nulla est proportio; necque loci potest circumscribi -- of that which is finite, to that which is infinite, there is no proportion; neither can that which is immeasurable be contained within the limits of space, or be defined by human comprehension! INTRODUCTION TO VOODOO IN HAITI 19:05:27 - Jun 24 2006 Times Read: 17 ADMIN: | EDIT | DELETE | Bob Corbett March 1988 (Important Note) First and foremost Voodoo is a religion. It is the dominant religion of Haiti. Many of the practices and descriptions of Voodoo belief may sound to us like rank superstition, but then, imagine the beliefs of Christianity to people who know nothing about it. Tell them about the trinity or the resurrection, or the presence of Jesus in the eucharist. Any of these practices which very intelligent Christians believe in the fullest would seem no less superstitious to someone unfamiliar with Christianity. Thus I urge you to recognize that Voodoo is Haiti's religion, it is taken very seriously not merely by unlettered peasants, but many intelligent and learned members of the Haitian society believe as sincerely in Voodoo as do German theology professors in their Christianity. In no way do I expect you to believe in Voodoo; no more than I would expect you to convert to Islam if I taught a course on that religion. But, please do recognize that it is every bit as real a religion as the major religions of the world. 1. The most basic concepts of Voodoo. 1. There is one God, Bondye. This God is very similar to the God of Islam, Judaism and Christianity. There is only one God. 2. There are three important categories of other spiritual beings: 1. lwa. These are the various spirits of family members; the spirits of the major forces of the universe--good, evil, reproduction, health, all aspects of daily life. 1. lwa interact with the people of earth. 2. They "mount" people now and again during religious ceremonies and they give messages, and even cause various good and bad things to happen to people. 2. The twins. A curious and rather mysterious set of forces of contradictories: good and evil, happy and sad etc. If honored now and again in religious services they will tend to help you have the better side of life. 3. The dead. Mainly the souls of one's own family members who have died but have not yet been "reclaimed" by the family. Ignored family dead are dangerous. Honored and cared for family dead are helpful. 3. The central and key aspect of Voodoo is healing people from illness. Such healing activities probably constitute 60% of all Voodoo activity. Healers heal with herbs, faith healing (with the help of lwa and other spirits) and, today, even with western medicine! 4. The priesthood of Voodoo contains both men (houngan) and women (mambo). Their functions are: 1. healing. 2. perform religious ceremonies to call or pacify the spirits. 3. to hold initiations for new priests(tesses) (kanzo service and taking the ason). 4. Telling the future and reading dreams. 5. casting spells and creating protections. 6. creating potions for various purposes. (From love spells to death spells.) For any of these they may receive fees. But, they may not too. This differs from one houngan and mambo to another. (Note his is similar to fees paid to rabbis, mullahs, priests and ministers.) 5. Another central feature of Voodoo is the "service," the religious rites of the religion. 1. These are usually held outside, under a rough roof and around the "poto mitan," the center pole. A houngan or mambo almost always directs these. 2. Drums are used extensively to provide music and dancing is absolutely essential to the whole service. 3. Services are fully participatory. Not only the houngan and mambo participate but nearly everyone present. 1. A master of ceremonies (La Place) is often present. 2. A hounganikon directs the music and motion. 3. Hounsi (women only) are serving ladies, usually dressed in white. 4. Those in attendance are nearly all participants and most can be "mounted" by lwa. 4. In most services the lwa "mount" people. That is, they come and take over a person's body for a time. When the lwa come the person is gone. (It's not clear where the person goes.) The body is the body of the person, but it is really the lwa. If a male lwa mounts a female person, he is referred to as "he," not she, during the mounting. 5. Nearly every Voodoo service has animal sacrifice. By killing the animal one releases life. The lwa are exhausted by the taxing task of running the universe. Thus they can receive this life sacrificed to them and are re-juvenated. They are usually quite happy about this. 6. There are two primary sorts of Voodoo. 1. Rada. This is a family spirit Voodoo and the Voodoo of the relatively peaceful and happy lwa. 2. Petro. (In some areas called Congo.) This is a black magic Voodoo and the Voodoo of angry, mean and nasty lwa. Dangerous things happen in Petro including death curses, the making of zombi and wild sexual orgies SPECIAL NOTE By virtually all scholarly estimates one can find, Rada accounts for about 95% of Voodoo, if not more. Thus the spectacular tales of black magic, while very real, are extremely limited. Petro is not the typical Voodoo, but it does exist. 7. The analysis of humans. Humans have two spirits and a body. 1. ti-bon-ange (little good angel). This is similar to the conscience in the Western understanding of people. 2. gros-bon-ange (big good angel). This is similar to the soul in Western theories of person, except the soul is much more separate from the person than is a western soul. For example, when the person goes before God for judgment it is the gros-bon-ange which presents "the person" to God and makes the person's case. 6. Key terms in Voodoo 1. hounfo--the parish or region of a houngan or mambo's influence. 2. govi--a small earthen bottle into which the gros-bon-ange of dead ancestors can "rescued." After a person dies the gros-bon-ange goes to the underwater place. A year and a day after he or she goes their the relatives can recall the gros-bon-ange. Unfortunately this is a very expensive service, requiring a significant animal sacrifice, often an ox. Thus it is often considerable time before the service can be done. If too much time passes the ancestor may get a bit restless and cause trouble-- illness etc. 3. serviteurs--serious practitioners of Voodoo. 4. ason--the magic rattle of the houngan or mambo. 5. lave tet--(washing of the head) an initiation ceremony held for serviteurs after they have been mounted for the first time. 6. kanzo--the initiation ceremonies for those moving into a very serious level of Voodoo practice. 7. taking of the ason--the final initiation into being a houngan or mambo. NOTE: Both kanzo and the taking of the ason are very secret services. However, in Alfred Metraux's book (VOODOO IN HAITI), through observation and talking with people who were not too careful about the secrecy of kanzo, he has pieced together a detailed account of the ceremony. 8. verve--ceremonial drawings done in flour, of the various lwa. 9. peristyle--the Voodoo temple. A tiny tiny place. 10. poto mitan--the center pole in a Voodoo peristyle. It represents the center of the universe and all dancing revolves around the poto mitan. 11. Les Invisibles--all spirits. 12. Les Mysteries-1. the lwa themselves. 2. sacred knowledge. Also called "konesans." 13. The crossroads. A central image in Voodoo. This is the place where the two worlds (earth and spirit world) meet. Virtually all Voodoo acts, even healing, begin with the acknowledgment of the crossroads. 7. Some of the central lwa in the Voodoo pantheon. 1. Legba. An old man who is the gatekeeper between the two worlds, world of earth and the world of the Invisibles. He is the origin of life. The sun is one of his symbols, but he is also the source of regeneration and uses the symbol of the phallus. 2. Kalfu (crossroads) is the Petro counterpart to Legba. He is the spirit of the night, the origins of darkness. The moon is his symbol. He can be placated, but is a dangerous lwa. 3. Papa Ghede. lwa of death and resurrection. A total clown. Very erotic and comic. He is the lord of eroticism. 4. Dumballah. The father figure. He is the good snake. The source of peace and tranquillity. The egg is offered to him when he comes to mount a person. He is much loved and sought after. His wife Aida-wedo attends him. 5. Agwe. The sovereign of the seas. Especially honored, as one might well expect, by people who live near the sea. 6. Ogoun. The warrior. Today, too, the force of politics. Violent. 7. Erzulie. The earth mother. Spirit of the goddess of love. The muse of beauty. (Strongly identified with the Virgin Mary.) Her appearance (when she mounts someone) is one of cleansing, dressing, delicate foods daintily eaten. She can read the future in dreams. A much loved lwa. 8. The FATALISM of Voodoo. Voodoo is much criticized by foreigners in Haiti. Sometimes it is simply because they profess a competing religion and don't want the people to stay with Voodoo. At other times they charge that it is devil worship. This claim is sheer nonsense when speaking of Rada Voodoo, the numerically primary form. It is less clear how to describe Petro. There are no "devils" in Voodoo, but Petro cultivates the evil or at least angry spirits. However, many of the non-religious aspects of Voodoo which people often criticize really seem to me to be more the result of Voodoo's overwhelming fatalism. The view is that to an astonishing degree the lwa determine out lives. The Haitian serviteur has little use for anything like the Western idea of free will and personal responsibility. Rather, whatever has happened it is the lwa who have caused it. If one would like to change anything in one's life, from a current illness to the fundaments of the social system, one must ask the lwa. One does not ACT on one's own. This would be counter-productive since it is the lwa who decide these things anyway. Further, the lwa are not very changeable. Things are the way they are because the lwa have decided it. This fatalism contributes significantly to the peasants' unwillingness to struggle for liberation. However, one can must the hard question: Is it Voodoo that has caused Haitian fatalism, or is it the history of the African/Haitian experience that has created Voodoo's fatalism? 9. Voodoo's relationship to Christianity. 1. The Catholic experience. 1. Under the French slaves were forbidden from practicing Voodoo. Nonetheless Voodoo survived. The colonists did allow occasional dances on the weekends. These dances were actually Voodoo services! 2. After the liberation of 1804 all white people were kicked out of Haiti and many were killed. This included Roman Catholic priests. Thus in 1804 the Vatican broke with Haiti and did not establish relations with her again until 1860. 3. During this 56 year period houngans and mambos built up the public religion of Haiti, Voodoo, in a weird amalgamation of African spirit religion and Catholicism. Virtually all lwa became associated with Catholic saints (Dumballah the snake lwa is St. Patrick; Erzulie, the earth mother is the Virgin Mary). The most important consequence of this is that Haitians see nothing odd at all with practicing Voodoo and Catholicism side by side and are often very devout about each of them. I can't explain this, I only describe it. 4. From time to time from 1860 until the late 1940s the Catholic Church waged campaigns against Voodoo. They never came to anything. 5. In 1941-42 some elements of the Catholic Church waged an all out physical, holy war against Voodoo. They burned peristyle, Voodoo shrines, beat (some say even killed) houngans and mambo, demanded their ostracism from society and shot things up. But, they lost. Voodoo went under-ground to some extent, but it grew in popularity, in large measure because of the oppression. 6. By the early 1950s the Catholic hierarchy halted this war, got rid of these priest warriors and made their peace with Voodoo. Voodoo drums and melodies were incorporated into Catholic church services. The Catholics took the position, if you can't defeat them, co-opt them. Relative peace has held between the Catholics and serviteurs ever since. 2. The Protestants. 1. Until the 1970s Haiti was nearly 100% Catholic. 2. In the 1970s evangelical Protestantism came to Haiti. After Reagan came to power evangelization mushroomed. 3. Evangelical Protestants are bitter enemies of Voodoo and denounce it all the time as devil worship. Many of these people claim that Haiti's misery is because she is being punished by God for the sins of her Voodoo serviteurs. 4. Protestantism has come to Haiti as a serious business. Evangelical Protestants groups own 7 of Haiti's 11 radio stations and have made significant gains in conversions. 5. Today most observers believe that at least 15% of the Christians in Haiti are Protestant evangelicals. VOODOO IS NOT EVIL DEMYSTIFYING THE ERRONEOUS BELIEFS ABOUT VOODOO Copyright © 1997-2005, Samantha Kaye, Matthew Corfield, & The Voodoo Boutique ® VARIOUS CONCEPTS This letter is written to enlighten the reader about misconceptions concerning Voodoo. Voodoo itself is NOT evil, nor has Voodoo anything evil in it. The practice of Voodoo has the very best of interest for all who are involved within it. WHAT VOODOO REALLY IS The word "Voodoo" actually means "Spirit." Here in the U.S.A. the word Voodoo also is used to describe the act of communication with the Spirits. Someone who practices Voodoo communicates with Spirits. In this article we will use the word Voodoo to mean the religious practice of communicating with Spirits, along with the magickal practices for trying to better our situations in life. THE RELIGION - TO BE OR NOT TO BE Religion is expressed through The Voodoo Boutique®'s presentation of spirituality in Samantha's Original™ products. By using these one seriously learns of the spiritual life, the hereafter, life after death, and so forth. "Religion" becomes, in a sense, an accidental sideline, a by-product, even for the atheist in the carefully crafted art and science of Rev. Kaye's Creole Voodoo™. It matters not what one's religion may be, one may still experience and learn through Rev. Kaye's products. We do not proselytize, we have no need to. Those who wish to discover the spiritual life will fall right into it. Those who do not want to change their religion don't have to. Those who desire only to better their conditions will have a good chance of doing so. It is all here, for all to take. It is up to each person to take of it what they will. METAPHYSICS There are a lot of commonly-bandied metaphysical "laws," "principles," phrases, terms, and words that shouldn't exist, for the concepts presented by such are neither valid, nor actual. These things have been created by persons and groups who, due to lack of actual experience, discussed various "metaphysical manifestations" and made up unfounded reasons for those (some quite questionable) events. And, according to the time-honored rule, "if you expound about something long enough, people will eventually accept it as fact," that has happened. Ah, well, enough about our barristers and politicians... SELFISH PEOPLE The fact of the matter is that there are selfish people with evil intent in any field of endeavor. Those people with bad intentions are everywhere. For example, consider any salesperson who will lie to you to make the sale. Look at the history of televangelism, the priesthood, financial institutions, corporations, various businesses and business practices, let alone just individual people. Usually their antics have to do with money, but sometimes it has to do with what they might imagine as popularity or "fame" (which may also be ultimately connected to financial gain). Almost everything boils down to money in one form or another, cash, riches, property, or ownership of things. The exceptions are things done to satisfy various sexual proclivities and things done for love (for some people, even what they call "love" can be reduced down to ownership). THE SEARCH FOR SPIRITUALITY Many people with spiritual leanings, especially in the U.S.A., will rush into trying to learn everything they can without first taking care of their material needs. Doing so may very likely hamper a person's spiritual progress. They wind up lost in a hodge-podge of partial things that aren't really tied together and with a lot of loose strings dangling. Many become discouraged and give up, and refuse to from then on "believe" in spiritual things. Others, confused, settle for what pieces they have and are never fully satisfied. A few give up yet pretend to believe (sometimes even fooling themselves) in some portions of spirituality and become fringe "fortune tellers" and "psychics," while others become just plain old hucksters, hoaxers, charlatans and cheats. Many of those in the categories last mentioned can easily verbalize standardly-accepted "metaphysical" phrases and terms as if they really knew what they were talking about. THE FIRST CONCERN It is our intention to try to help each person become at ease with him/herself and with his/her surroundings. We wish to assist people who wish to reduce their anxiety, their desperation, despair, hopelessness, sense of loss, sorrow, fears, loneliness, and stress. We desire that everyone live a life of abundance and happiness. Once someone is content and at ease with his/her conditions, then that person is able to focus on their spiritual development to their fullest extent. With Rev. Samantha Kaye's Creole Voodoo™ Spell Kits, not only is the person learning how to control the situations surrounding him/her, but one is also developing spiritually. Rev. Kaye's intent is to help her clients learn to be able to reach a point where they may be happy physically, mentally, and emotionally. IT'S THE PERSON, NOT THE POWER ITSELF Voodoo is activity, energy, a blind force just like electricity, which can be used by any person for good OR bad (or just not used at all), depending upon the person's desire. A vehicle can be used to kill or maim, by accident or by direct intent (Bad), but it can also be used to transport people and things (Good), or it can just sit in a garage and do nothing (Neutral). It is entirely up to the driver. And so it is with people who practice spellwork. Most desire to use it while attempting to improve their situation, to get what they want. MOVIES & TV Sensationalism by movies and television has been used for ticket sales and commercial product sales. Lurid stories have been written putting Voodoo in the worst light, in order to sell books. In either case neither the writers of books or movies know very much about Voodoo, and use it's reputation to their advantage. And how did Voodoo get that reputation? By authors of books and movies, what else? But note, that it was NOT the Voodoo, but the practitioners who were bad. They were using it for their own selfish purposes, rather than for the good of humanity. CRIMINALS Any criminal can and will misuse anything to get what s/he wants. Habitual criminals have either been unconsciously trained or have learned to think in antisocial ways. They have no realization that there are alternative procedures which are fair to everyone. Robbers and burglars just HAVE to do things the way they do, for that is all they know, that is all they are able to consider. It is extremely doubtful that anyone uses Voodoo to just directly and intentionally harm another person. If so, there must certainly be a motive, just as any criminal has a motive for doing what he or she does--and there are criminals in every facet of life. Realize that almost every criminal has no desire to use magick, for that kind of person gets his or her kick out of performing the physical act itself. Anyway, we really don't want criminals to learn and misuse a sacred thing. RELIGIONS Of course Christianity and its companions has done its best to make Voodoo the "bad guy," for it is a great religious competitor to Christianity. Christianity (and Judaism and Islam) does the same thing with witchcraft and any other religion. And the Christian clergy does not want to lose one sheep in its flock--that would be one less person making "religious" donations to support the freeloading clergy. (More about this later.) COMPETITION Other people selling non-Voodoo spells and castings have a vested financial interest in presenting Voodoo as evil, for they are hoping to scare potential clients away from their competition and into their hands. Such persons have no knowledge of what Voodoo is or what its practitioners do, and they use the negative images that the movies and television have created to their best advantage. "Come to me, I practice white magic. Voodoo is evil," they say. But the question is, how can one be sure that THEY are so "good," if they will lie to get their clients. In any religious or magickal field there will be practitioners with questionable morals who will attempt to extract great amounts of money from those who come to them for help. They play upon the weakness and desperation of those in need. But this is true in any field, any business, and politics, including our government. Look at the advertisements on television, especially the "infomercials." Believe that everywhere you look there is someone or some corporation trying to get at your money. They will tell you what you want to hear with no qualms or guilt about their lies. WHAT VOODOO DOES First of all, Voodoo is a religion. In its various versions (in a sense similar to the various Protestant churches) it may be spelled Vodou, Vudu, Vodun, Vodoun, Vaudou, and so on by different writers. As a religion it works to better the lives of its practitioners while they are alive on earth. Rather than make promises about a future life in the "hereafter," Voodoo desires to assist its members here and now. Its practitioners, like us, are able to better focus on our religious lives if the material worries and stresses are taken care of first. Voodoo does not speculate and philosophize, but instead it DOES, it performs, it is experiential. Voodoo does not contemplate, it actuates. MAGICK Within the context of Voodoo, there are certain magickal practices that may be used by or for those practitioners who need it, to help improve their conditions in life. This is the same as in any other religion, from the praying to saints for assistance, to calling on the name of Jesus for a healing, or calling upon one's "maker" or the Lord (Adonai, Allah, Krishna, the Buddha, etc.) for help or relief. LIVING PROOF Voodoo does not have a "written dogma," for it does not need one. Proof of its authenticity is in its rituals, and certain rituals transmit its continuity from generation to generation. Information is passed secretly from one family member to another, so that outsiders cannot interfere with the direct transmission of membership. Voodoo is not a stale, dead religion contained in books. It is here and now, active and alive. Voodoo's participants are constantly involved in it, for the very act of life, itself, is proof of its own existence and staying power. Everything we do, everything we think is a spiritual act for us. All that is, is part of the World of the Voodoo. Everyone who practices real Voodoo KNOWS there is life after death--we do not need to be convinced. We know we can have spiritual help at any time--we do not have to be convinced. We are constantly given proof of the spiritual life--we do not need to read about it or discuss it. We do not speculate, WE KNOW these things. BLACK & WHITE MAGICK There is no such thing as black magick (or white magick, for that matter). There are only people who do bad things. Voodoo practices, just like anything else, can be misused by people who wish to do so. There is no car that is evil in and of itself, there are only bad drivers. "Guns don't kill people, people kill people." And so on... Only greedy, selfish people pervert the usage of things such as witchcraft or Voodoo, or any religious act, in an attempt to harm others for their own benefit. No particular thing or act is necessarily either good or bad. It is only people who do good or bad things--it is the acts of people that we might call good or bad. Some people do mostly good things, and we label them as good. Some people do a lot of things that hurt others, and we generally call them bad people. RELATIVITY Good and bad are relative. What seems good for one person might well be called bad for another. Mary moved up in position, while Alfred, who was in the running, didn't. Alfred might well be angry at Mary and consider her as detrimental to his welfare. Thus Alfred considers Mary to be "bad." Two women after the same man, one gets him--the other girl considers the winner as evil and mean. John romances Sally away from her neglectful husband Bill by being nicer to her than Bill. Who was the good guy? John who treated her nicely, or Bill who mostly ignored her. Sally is not property to be owned by Bill, even though they were married. Good and bad are relative points of view from each person's individual position in any situation. DON'T LISTEN TO BAD THINGS Only ill intentioned people have to do with things that may be harmful to you. They do things in their own interest without consideration for others. But this is true the entire world over--it is a fact of life. Many times it is only their words, things they say to or about you that are harmful. If you accept those words as true you will create your own negativity about yourself, in essence you will have hexed yourself. Heed not the words used to invalidate you as a person. GONE BUT STILL HERE Here we use the word Voodoo to represent the practice of communing with God, the spirits, saints, angels, or whatever else you wish to call them. We call them Lois (Lwa, Loa), Voodoo (Hoodoo, Vodou), Mysteries, or Invisibles. We also commune with our deceased ancestors, our departed relatives and our dead family members. Collectively we refer to them as The Dead. Individually we use whatever names were used for them when they were here. They are living personalities, and have not ceased to exist. This is what Voodoo is, in all its religious and spiritual variations. It's no different than any other religion, including Christianity. MAGICK, REVISITED Every religion, if it's worth its oats, will have practices for bettering the condition of its members. For Catholicism, it is praying for the Saints' intercession. For Protestants its seeking Jesus for assistance. These are magickal procedures, the seeking of assistance from immaterial or spiritual beings. Voodoo does the same. SPIRITS Before you ask, here is your answer: Is Jesus dead? Yes. Is he a spirit? Yes. So you worship spirits and a dead person. Do you believe in Angels? Yes. So you believe in spirits. Do you believe in God? Yes. Have you seen God? No. So you believe in things you haven't seen. "God is seen in the trees, and the mountains, in the wonders of his works," you say. So you are a Pantheist? And how do you know your "god" made those things? Did you see this take place? Where's your proof? "It's in the bible," you say. Do you believe in the Koran? How about the Upanishads? What makes you think the bible is the end-all of knowledge? Because someone told you so? So you believe things other people tell you without any knowledge whether what they tell you is true. And if a lot of people believe something in which there is no proof, do you buckle under social pressure and agree with them, even though deep in your heart you know they may be wrong? SPIRITUALITY Have you been searching for something that can give you proof of the reality of a spiritual life? Do you know why you are here, why you exist at all? Do you wonder just what might be your mission on earth? Do you think you may have lived before? Do just wonder what life is all about? Do you wonder what the soul is? Do you wonder why some people have it better than others? The answer to these things and much, much more is available to those of us who practice Voodoo. We don't have to seek out "authorities" for knowledge and information. We don't have to read books discussing the possibilities of things. We don't have to read books filled with authors' "opinions" and misinformation. We don't have to "have faith" that certain things might be true. We don't have to speculate or "philosophize." We have exact and direct knowledge, for we have actual experiences--experiences that cannot be denied, that cannot be explained away by "disbelievers." We don't have to believe. We KNOW. Any person can also be one of those who knows, who has knowledge of the real existence. This knowledge may be obtained through usage of Rev. Samantha Kaye's various products. MATERIALITY And there's more: Through the use of Rev. Samantha Kaye's products, one can learn to make one's life just a little bit better, a little easier. One can reduce the stresses, bring better things into one's life. One can have hope. One does not have to feel like one is swaying to the breezes of "fickle" fate. One does not have to buckle under the pressure of ill fortune. It really IS possible to change one's position in life, to lift one's self out of the pit of despair and step into the rays of contentment, peace, relief and enjoyment. SAMANTHA'S ORIGINAL ™ PRODUCTS None of Rev. Samantha Kaye's products have, nor has Voodoo, anything to do with bad luck, black magic, devil worship, misfortune, injury, loss or death, reversal of fortune, bad returns, evil coming back to you, evil spirits, hauntings, bad things happening to you or whatever. Instead, Rev. Kaye's products have been designed to assist people in trouble and bring the things the spell-worker wants within her or his sphere of awareness. Rev. Samantha Kaye's products are made with spiritual protection automatically built in, so that no bad things result from the use of her products. During the period of time that a person is a client of Rev. Kaye's, that person is spiritually protected. Of course, nothing can protect people from doing things to defeat themselves, thinking foolish things, or from working against themselves.Many people are their own self-fulfilling prophecies of doom. It is up to you to look forward into the future with a positive attitude, striving for the things you desire. When a spell is not made well enough to account for unusual circumstances, it may not work very well. It may "backfire," or have strange results. Rev. Kaye's spells were carefully and lovingly designed to have no chance of backfiring. But any spell caster could interfere with the spell's operations and weaken the results that might be obtained from its usage. GOOD VERSUS EVIL/ BAD 1. Good and evil exist in the eye of the Christian, and members of some other religions. Anything that is not FOR that particular religion is evil in their eyes. 2. Good and bad exist in the eye of the recipient of any action. Such person sees things as they relate to her/him -- an action is considered good if it benefits the person, evil if it prevents the person (in his/her mind) from getting what they want. The totality of the universe has no such concept as good or evil--there are just activities which occur naturally (laws of physics). 3. All activities performed by a human being are for the benefit of that being either now or in the near future. 4. How another person may perceive an activity of yours is for that person to deal with, for it is only their personal outlook that assigns "good" or "bad" to it. BLACK MAGICK & WHITE MAGICK No one need to fear black magick, for there is no such thing as black magick. But there is such a thing as selfish people. Emotions such as jealousy, envy, lust, desire and greed are not bad things, and to take and/or keep from other people is not bad. Whenever there is a competition, there will be a winner and a loser. "Bad" is only a consideration in the loser's consciousness, their perception of their loss or inability to acquire that which they wanted. In most cases they blame other people for their inadequacies, rather than face the truth about themselves. The other person is "wrong," they will say. Some people, unable to account for their condition, will say that "black magick" was used. But it can only be the purpose that is "black" or "white." It is only the act by another person that one may consider, not the means they use to obtain their goal. Not too many people, if any, work with what might they might call "evil" spirits--it's just too scary. Mostly, that type of person will just talk about it--and if they talk about it, then you KNOW they don't do it. It's just empty bragging or an attempt to frighten you. Besides, there is no such thing as a truly evil spirit--that idea only exits in the minds of self-aggrandizing people who wish to make themselves important in the eyes of others without doing anything other than bragging. OUR VOODOOS, THE SPIRITS OF THE HOUSE OF REV. SAMANTHA KAYE Our spirits (Lois-nous, or notre Lois) are available to clients of Rev. Samantha Kaye. They come to love and to care for us and for her clients. They are there to comfort and console her clients in times of sorrow. They are there to be with her clients, to assist them with their Spellwork. They are there to let her clients know that they are not alone. The inner physical mechanics of this, among many other secrets, is a profound mystery and may not be revealed due to serious spiritual oaths. This is information that may be found in no books, no writings anywhere. It is passed on only through certain occult family ritualistic practices. These are not metaphysical concepts, abstractions, but rather direct mechanical means (specific equipment and operations). Here we pass a moment of silence in reverie of the mysteries that have been carefully passed to us. Ainsi soit-il. BENEFITS While our Voodoo (or Lois) are powerful beings, they are also guided by Universal Forces (God, Allah, Buddha - whatever you believe the Supreme Being/Force to be) and do things according to Universal Law. This actually makes Voodoo a safer type of magick to use than other types of spell work that give results not caring about the consequences. In other words, you will not get what is not good for you. From Voodoo spell work you only receive those things that are not harmful to you. Its result is always toward the highest good, keeping the individual spell worker in mind. CLEAR YOUR MIND Nothing is ever a bad thing. Everything is a new opportunity, a change for the better or a new experience. There is no such thing as evil or bad. There is only an alteration so that you may discover new things. People resist the need to change for they feel comfortable with what they are familiar with. Sometimes divine providence will force us to change or circumstance, for were we to remain in one state for too long we would enter a state of stagnation. From that state there is only one thing left, decay and destruction. We need to change, to keep moving forward into the future with great hope and gleaming eyes. REVENGE Do you believe that vengeance is evil? If so, why do you believe that? Because someone told you so? Is it right to "turn the other cheek" and get hurt again? Is it not right to want to get justice, retribution, fairness, equality? Justice is what revenge is. It is bringing an accounting to the person who did you harm, and to (if possible) return the things that might have been taken from you, be they mental, emotional, or physical. Is it not right to want to better your conditions in life, rather than suffer the wrongs of others? Is it better to feel helpless, weak and needy, injured, or to feel empowered, strong, and healthy by returning a fair amount of suffering upon those who did you wrong? After all, the object is to win the game, not to be the continual loser--it isn't how you play the game, but whether you win or lose that counts. Let's face it, how you feel emotionally affects not only your thinking, but your physical health. To be brought to suffer the pain of loss or harm is not a happy experience. But to overpower the person who harmed you is extremely exhilarating. Remember, though, that most people desire to restore themself and those about them to the original state before harm was done, but in almost every case that is quite impossible and a new beginning, a fresh state of affairs, must be sought. Do not lose sight of this concept. FAIRNESS & BAD PEOPLE There are certain people who, rather than honestly work to achieve a goal, would tear another person down in the eyes of others in order to make themselves better. Those actions such a person performs are not fair. Such a person may be considered to have performed an evil act. The key question regarding various acts performed by people is, "Was that fair to all concerned?" If it was not, then the act may be not be considered as good. Anyone will be fair to other people until the prejudices of small-minded people are impressed upon them, or until they become desperate. If anyone desperately needs something but has not the means to acquire it, then they will be moved to perform acts that impose upon another's way of life. This is a fact. The best people can be driven to acts of no good. Each of us is born with the best intentions in mind, and it is only when others impose their disturbed ways upon us that we might act improperly. SENSELESS "EVIL" There is no such thing as evil coming from an unknown source. There is no such thing as a vague sort of abstract disembodied evil like that made up for the television or movies. There is no such thing as an inanimate object that thinks for itself and does strange things. There are pranksters who care more for the shock value of their prank than for the property of others. Some people call such acts as destroying the property of others as "senseless evil." But after all, that kind of act is only vengeful foolishness. The idea of absolute Good and absolute Evil is an abstract concept developed and utilized by people who like to talk or write about things (writers and orators). It is their way of making themselves important (at least to themselves), drawing a crowd, selling books. It is relatively easy to bring up concepts of no relevance or import and make people think they have substance or meaning by bringing them up for discussion. Such useless concepts IN FORM do not exist and have no meaning when related to real life. RELIGION Next: The only "evil" that exists is that made up by the clergy of the cults of Judaism, Christianity, Islam and others who impress it like a smothering cloud upon their flock of sheep, to suppress them and extract donations from them, with the vague promise of "redemption" or "the rapture." Basically this boils down to fraud and blackmail. They deal in fear. This is one face of religion. There is no such thing as "good" except as a distant and quite physically unattainable reward held before the imagination of those who are told to have faith and must believe in order to imagine that some day they may achieve it. Label that as "redemption" or "the rapture," or whatever. This boils down to fraud and bribery. They deal with blind hope. So here we have the other face of religion. As we see, the general purpose of religious clergy is to extract donations or tithes from the naive and gullible "for the church," "for the children" (who get only a small portion of the donations, if any) or some other inane reason. It is far better to donate canned food because it is less likely that this will be misspent. Religion, a two-faced Janus wearing the theatrical masks of gaiety and torment, is wielded with a terrifying sword and a soft cloak before its believers. The clergy wants you to believe that only "The Clergy" can save you from the demons of hell and only The Clergy can lead you to the treasures of heaven, of course. Support The Clergy who lives off your fears and hopes and RISKS NOTHING to save you from NO evil nor have to deliver on their wild promises. All the while they are working social controls upon the masses to make them weak and emotionally dependent upon them, The Clergy. When one dies, whether they like it or not they are going to "heaven," the other world. This good and evil reward and punishment system is the keynote of brainwashing. Without this concept, brainwashing would not exist. LIKE OR DISLIKE Everything is relative, according to how the recipient or issuer of an activity may perceive it according to whether they desire to attract or repel that activity, based upon their present perception, due to past experience, of what pleasure and pain may be to him or her. THE FINAL WORD Good or evil is man's doing. What a person does is determined by that person according to whether they deem a thing is good for them or is not good for them. What someone may think is good for him/her may well be considered harmful to another. Whether a person desires to harm or take something away from another is due to the ideas they take on to account for the manner in which they were raised or the conditions they are living in. REGARDING YOUR PERSONAL CONDITION Regarding your future: Seek not the advice of others, but rather heed only counsel within yourself, for therein lie the true answers. TO SUM IT ALL UP 1. Voodoo is a religion. 2. Voodoo works for the betterment of its practitioners' states in life. It seeks to help people. 3. You need not follow the religion to use its magickal practices to help yourself. 4. There is no absolute good nor any absolute evil. 5. No thing in and of itself is good or bad. 6. People do things (perform actions) which others may consider to be good or bad. 7. No act may be considered as definitely either good or bad. 8. There is merit in every action no matter how heinous it may seem. 9. There is no black or white, only shades of gray. 10. Good and bad are relative and determined by the person who perceives or receives an action. 11. There are people who do things without consideration for others in every field of endeavor. 12. Those of us who practice the magickal aspects of Voodoo do it for the good of our clients, relatives and friends. 13. Rev. Samantha Kaye wants everyone to learn of the benefits of the Voodoo. AYAHUASKA: vine of the dead Amazon culture 15:25:38 - Jun 23 2006 Times Read: 18 ADMIN: | EDIT | DELETE | THE CEREMONY The ceremony of Ayahuaska begins with drinking the sacred potion, made from the vine of Ayahuaska and the leaves of Chakruna. This is followed by opening a magic circle of protection, a sacred space to call forth divine deities and to deny entrance to negative vibrations. By chanting the celestial icaros, the shaman calls upon his inner basic humanity and brings it to the surface. Icaros are full of profoundly beautiful human feelings, and only once humility takes over after the hours of intense cleansing, the borders of divine humanity can be felt and then illuminated further through mindfulness. Those divine feelings are gateways to the human soul, that fill, with conscious energy, the eternal and mesmerizing image forms of the universal structure, that is located in collective sub-consciousness of the human species. Essential Humanity is a flower that grows in all creation, and can be opened only through cleansing the accumulated mental garbage and reaching the inner authenticity. The ceremony ends with closing the magic circle of the healing space with a special icaro, and mindfully recapitulating all that has been discovered during the last flight through infinity. Ayahuaska is a very ancient, celestial medicine, which is aimed at healing the body, restoring equilibrium in one's life, and enlightening the Spirit. Ayahuaska cleanses not only accumulated toxins from the organism, but also impurities in the mind, creating a strong surrounding aura of well being around the participant, that could last for months after the ceremony. Ayahuaska helps to realize the events in one's life through direct feeling of the life energy and the cause of it's exhaustion in daily life, where different fears and repressed emotions manifest into different pains and problems of body, mind and spirit. Ayahuaska removes these energetic blocks through it's purgatory effects, as well as though opening an active communication channel with one's dreaming body. (an energetic imprint of being, where a record of personal history interferes with the harmonious flow of universal energy). Through an active dialogue between the consciousness (ego) and the dreaming body (totality of being), which is easily accessible via Ayahuaska, it is possible to reach a deeper layer of self-acceptance, and encounter a more profound sincerity, bringing yourself closer to the here and now, the most intense time and place in the universe. Cleansing is as important during the Ayahuaska ceremony, as learning to listen to that tiny voice of intuition. The final goal of this sacred ceremony is to be fully free, authentic and open to the Universe and Oneself, content and harmonious in the moment. OTHER DIMENSIONS After the process of cleansing, when well being and concentration flow harmoniously in one's life, begins time for visiting other dimensions and experiencing the divine altered states of mind. While in the first stages of Ayahuaska journeys it is possible to experience glimpses of the unfathomable majestic universe, in the post-cleansing stages of Ayahuaska, it is possible to experience the inconceivable dimensions, considering that a more stable feeling of connection with the universe with higher concentration of the mind is accomplished. These feats are attainable only with a deep respect for the Ayahuaska spirit, humility, and a stable grounding, with openness and acceptance to the universe and one's place in it, all of which are major aspects of an ancient spiritual discipline. Without this sincere and serious practice it would be impossible to discover the depth of the nature within us and the nature surrounding us. ICAROS An Icaro is a sacred song of power, inspired by the divine genies/deities of Ayahuaska. Every sound and intonation of an Icaro is utilized in the most humanly efficient manner, gluing the body to the spirit. In order to get to this level of natural completeness in the voice, breath control, similar to Pranayama, has to be learned. Ayahuaska is a great guide towards consciously realizing all bodily functions. The Icaro can manifest it's true magical nature only when clear and unattached will power can become active with no trace of personal effort, yet totally intimate, with universal compassion. Icaros are ancient sacred healing songs, similar to the mantras in the Orient. Through Sacred Icaros a Shaman guides the passengers on the flight of Ayahuaska. Through Icaros the shaman heals the body, mind and spirit. It depends greatly on the concentration and wisdom of the shaman, how he uses the Icaros, or what he uses them for, as well as what kind of Icaros he is using. Most shamans memorize and use only a few Icaros, without connecting them one to another. and sing them without any real feelings, which are very important in this tradition. The Amazon shamanic tradition contains a vast amount of Icaros set to different spirit frequencies, with a systematic order of different functions, such as healing the energy centers or activating the potential of abstract ethereal centers, like the center of will and the center of intent; also contacting inorganic beings or plant spirits, such as Sirens, Chiri Sanango and Ajo Sacha for healing and insight. This tradition of Icaros is another doorway to the magnificent world of the spirit. VIROTE A Virote (a magical dart) is a powerful instrument used in the spiritual discipline of Ayahuaska. Even though it is famous for it's use in brujeria (black magic), that is not a true and healing purpose of the virote. The way it functions is when a healer sees a problem in the participant's energy field, (and provided that this is a knowledgeable healer, who knows this problem with personal experience, along with a way to resolve it), the healer lets a person know about the problem and what aspect of discipline is need to heal it. It is done NOT to sound knowledgeable, but out of the force of universal compassion, that makes one want to help the other from the heart. Even though, in most cases, people stuck in different characters or routines do not hear the healer's advise, the magic construction of virote is such, that through the impeccability of the healer, some amount of sober and compassionate energy enters the patient's dreaming body. This way, a participant, through bodily experience of true knowledge, can receive early enhanced signs of dangers from certain routines and the inspiration towards liberation of the spirit. Although this is a complicated description, virote happens quite naturally and spontaneously, through the impeccability in a spiritual discipline. LONG DISTANCE HEALING The principle of healing begins with a pure intent and emanates from the basic inner humanity of the healer. That is why long distance healing is one of the primary avenues between the healer and the patient, no matter how far away from each other the two are located, even if it is another country, or even dimension. It certainly takes a bit more personal power and concentration to apply such healing; it is much easier for the shaman to heal a person who is physically present at the ceremony. But, with the right concentration and certain sacred Icaros, the genies of Ayahuaska penetrate the spirit of the patient and cleanse the energetic tensions. Although not as powerful as actually drinking the sacred potion, it is a very effective way to help anybody on the planet and especially bring well being to our loved ones. Tobacco Healing (Mapacho Sopla) Tobacco is a very ancient medicine and is considered a powerful ally in the Amazonian culture of shamanism. It has been mentioned in the Amazonian legends that Tobacco was one of the sacred plants delivered with Ayahuaska by the celestial entities to the ancient ancestors. The shaman, when healing, delivers a powerful blow of intensity using the mouthful of mapacho smoke, penetrating the energy body of the patient, and cleansing obscure and harmful psychic energies. It is considered a potent and effective technique to revitalize & rehabilitate the spirit, especially when there is a need to remove the negative influences of unwanted energies. Tobacco is vital plant to exorcise "bad" spirits, and is greatly respected by the Amazonian healers. Shamans of the amazon Shamanic culture is very widespread in the Amazon. So it is not surprising that most of the Shamans in the Amazon today are either very inexperienced, with false knowledge (even though they may have dozens of years of drinking Ayahuaska), or so called 'brujos', the black magic practitioners, who manipulate patients, and most importantly are not working from the heart, but feed their own ego. After years of research and Ayahuaska ceremonies with many various shamans all across the Amazon, we have come across several Shamans, who are the last descendents from a very ancient Divine lineage of curranderos (healers). Those shamans work through the heart in a more objective way, utilizing a multidimensional system based on the energy centers, similar to the Hindu chakra system, but perhaps closer to nature and more intuitive and spontaneous in it's expression. These healers are sincere within their knowledge, and are able to bring a feeling of the ancient times full of sorcery, mystical power objects, invoked spirits & beautiful phantasmagoric creatures, all being the manifestations of their healing intent. We have learned a great deal from these humble people, and are more then happy to introduce them to participants from any path of liberation, who are interested in encountering an extraordinary and profound approach to the path of the Spirit, full of creative potential of Mother Nature, feeling of the human soul, and the magnificent, immense universe of awe and wonder, with the help of the Mother of all plants, Ayahuaska. A FEW WORDS OF CAUTION Through studying the tradition of Ayahuaska culture, it is possible to learn the principles of intuitive healing, as well as enlarge one's own description of the world with a lot of knowledge not essential to the evolution of the spirit. Today's culture of Ayahuaska does not have an objective of complete liberation or a total trust in the universal wisdom, that manifests itself in all aspects of life. Therefore, when studying with the shamans, the representatives of this culture, there is a danger for the people with a western mentality, who have little responsibility for their actions, to lose sobriety in this mystical, superstitious, intriguing world of the sacred Ayahuaska. The culture of Ayahuaska today is but a far away echo of the ancient times of wisdom. The sacred science of the shamans has lost the celestial impeccability, yet still strongly retains the primordial feeling of Mother Nature, which is essential for spiritual healing. The shaman's overall description of the world is very much externalized and is full of the shaman wars (something very popular throughout the Amazon), bad spirits (tunchis), monsters inside people's bodies and many other not so majestically compassionate aspects of the culture. This habit of externalizing inner conflicts into the forms of outside influence is where the whole culture of Today's Shamanism has stepped away from the Universal Wisdom. While many shamans are working in the name of Jesus Christ, a role model for the ultimate healer, there is no real strive towards Christ's full state of cognition. A strong determination and impeccability of actions is strongly missing in the overall shamanic culture and is a reason for emotional and instinctual tensions in many shamans, especially when approaching old age. Rich content of information regarding liberation of consciousness available in the Orient, allows us, at SpiritPath, to see through the chaotic wonderland of the sacred plant culture and to integrate all the different facets available in different world cultures today, aiming them towards the discovery of the true inner nature - The Universal Soul. Boddhisatva levels of connection to the Universe through the Ayahuaska Spiritual Discipline Ancient steps of progress through the celestial medicine school of Ayahuaska 1. MicroUniverse - Cleansing The first stage of transformation completely parallels all other spiritual disciplinary traditions of the world. In this stage, one cultivates the ability to feel the present moment in a fragile and humane way, cultivating compassion & acceptance towards personal emotional conflicts, crisis, confusions, fears, repressed memories and feelings. By learning how to be in the intensity of the here & now, with universal compassion, one takes the first step in the art of Universal Healing. This step requires strong determination on the part of the participant, because during this period of strong cleansing, most of the experiences might be very enlightening, but not very pleasant. Unmotivated people usually quit the discipline at this point. Staying with the discipline will bring a stronger connection with inner luminosity and harmonious healing attitude to one's life. The first step of Ayahuaska universal art of healing can be described as putting the consciousness in the unconsciousness - a point of order in the middle of the sea of chaos. That is why the first stage usually includes series of chaotic, intense, healing and sometimes beautiful experiences. 2. MacroUniverse - Coming to the outside The second stage continues through the cleansing process, resolving some of the effects of the first stage, and cultivating the ability to maintain a clear minded concentration in the midst of process. Through the feeling of innermost basic humanity, the disciple can upkeep the feeling of inner harmony and balance, while fully participating in the outer world. This step can be equaled to the beginning of the realization of Mahamudra in the Tibetan Buddhism - when the student starts going beyond the personal world of self reflection, or the small wheel of consciousness (Nihayana, the first attention) and discovers the big wheel of Universal Compassion (Mahayana, the second attention). 3. Preparing to summersault into the inconceivable - an attention cultivation stage The third stage includes the first two, and goes further to consciously, with a lucid concentration, fill oneself with the celestial life force of the Icaros (sacred songs), through an active communication with the divine deities of Ayahuaska at the level of the Dreaming Body. At this point of development, such action spreads into all details of one's life, making way for a more impersonal and direct connection with the Universe, along with opening the divination link channels to the higher self. 4. Stabilizing in the archtype of completion. The fourth stage covers the previous ones and opens a wider reality, where one is able to stably maintain the natural flow of divine energy with a lucid mind, and encounter the Universe in a more energetically active way. Here one awakens the ability to clearly recognize the whole spectrum of subtle flows in the Universe. This includes seeing the energetic blocks in the bodies of others and their manifestation on the physical plane. This stages also includes the ability to heal energetically. 5. A stage of Universal Power The fifth stage concludes the Master Healer apprenticeship and unites all the previously learned essences with the body in a clear and stable flow of the Universal Oneness. This is the stage when one is fully connected to the divine flow and becomes it, transforming raw matter into ethereal energy. At this stage of encountering & embodying Spirit's Power, one undergoes a serious test of one's path & intentions. 6. Time of Final Contribution The sixth stage is a stage of wisdom. Having covered all the previous stages and gathered the necessary experience, the Master Healer can transfer the knowledge to his patients & disciples. 7. Final Journey - Beginning of the path The Seven Stage is of the Ultimate Journey, what the Castaneda described as the Fire From Within. The Master Shaman at this point gives away all the powers he has accumulated in this life time. Then, when the moment is right, the shaman calls out the divine deities from other dimensions and allows the divine energy to catapult him into infinity. This is the beginning of perceiving the unperceivable. METAPHYSICS:MULTIPLE MEANINGS 19:11:57 - Jun 21 2006 Times Read: 20 ADMIN: | EDIT | DELETE | ACADEMIC METAPHYSICS The term metaphysics originally referred to the writings of Aristotle that came after his writings on physics, in the arrangement made by Andronicus of Rhodes about three centuries after Aristotle's death. Traditionally, metaphysics refers to the branch of philosophy that attempts to understand the fundamental nature of all reality, whether visible or invisible. It seeks a description so basic, so essentially simple, so all-inclusive that it applies to everything, whether divine or human or anything else. It attempts to tell what anything must be like in order to be at all. To call one a metaphysician in this traditional, philosophical sense indicates nothing more than his or her interest in attempting to discover what underlies everything. Old materialists, who said that there is nothing but matter in motion, and current naturalists, who say that everything is made of lifeless, non-experiencing energy, are just as much to be classified as metaphysicians as are idealists, who maintain that there is nothing but ideas, or mind, or spirit. Perhaps the best definition of materialism is that of Charles Hartshorne (Insights and Oversights of Great Thinkers, p. 17): "the denial that the most pervasive processes of nature involve any such psychical functions as sensing, feeling, remembering, desiring, or thinking." Idealists assert what materialists here deny. Dualists say that mind and matter are equally real, while neutral monists claim that there is a neutral reality that can appear as either mind or matter. Philosophers generally are content to divide reality into two halves, mind and matter (extended and unextended reality) and do not emphasize such distinctions within the mind half as spirit and soul. POPULAR METAPHYSICS A commonly employed, secondary, popular, usage of metaphysics includes a wide range of controversial phenomena believed by many people to exist beyond the physical. Popular metaphysics relates to two traditionally contrasted, if not completely separable, areas, (1) mysticism, referring to experiences of unity with the ultimate, commonly interpreted as the God who is love, and (2) occultism, referring to the extension of knowing (extrasensory perception, including telepathy, clairvoyance, precognition, retrocognition, and mediumship) and doing (psychokinesis) beyond the usually recognized fields of human activity. The academic study of the occult (literally hidden) has been known as psychical research and, more recently, parapsychology. Both New Age and New Thought emphasize mysticism and its practical, pragmatic application in daily living, but New Thought discourages involvement in occultism. The terms metaphysics and metaphysical in a popular sense have been used in connection with New Thought, Christian Science, Theosophy, and Spiritualism, as in J. Stillson Judah, The History and Philosophy of the Metaphysical Movements in America (The Westminster Press, 1967), as well the New Age movement, and in the name of the Society for the Study of Metaphysical Religion (see below). Some of the varying understandings of metaphysics held by some founders of New Thought and Christian Science are given in the opening pages of Contrasting Strains of Metaphysical Idealism Contributing to New Thought. PURE AND APPLIED METAPHYSICS Cutting across the division of the academic and the popular, there is another way of dividing metaphysics: theoretical and applied. This distinction is like the division between science and technology; one describes; the other applies the description to practical problems, putting knowledge to work. Gathering knowledge (or alleged knowledge, critics of metaphysics would say) in metaphysics traditionally is by rational thought; in a more popular understanding, knowledge gathering may be either mystical or occult; in either case the pure (?) knowledge is to be distinguished from the practical application of it. Revelations Of The Dead Sea Scrolls 16:50:34 - Jun 21 2006 Times Read: 22 ADMIN: | EDIT | DELETE | Note - The origin, authenticity and accuracy of > > these quotes in both > > translation and transliteration are unknown. - ed >> > > The following, as deciphered from caves 1, 3, 4 and > > 7, are deemed > > sensitive and remain unavailable for public > > inspection by those who seek > > to control the Truth for their own devices. >> > > These texts remain the property and jurisdiction, of > > the elite, who > > secreted them away to the four (4) major religious > > organizations and > > other various agencies as they were found beginning > > in 1947. Those being > > the Jordanian controlled Rockefeller Museum in > > Eastern Jerusalem, the > > Department of Antiquity in Israel, the American > > School of Oriental > > Research, the Rockefeller Foundation and Israeli > > Biblici of Archeology. > > Other scrolls and remnants remain in the strict > > possession of the > > Vatican and Royal Museum at Leningrad under extreme > > security measures. >> > > The educated scholars, and those involved with > > deciphering the scrolls > > proclaimed the texts, "contained no valid > > information that would shed > > any additional light whatsoever on the advancement > > of Christianity in > > Jerusalem." Their claims, to this day, denounce the > > possibility of any > > intrinsic value, historically or otherwise being > > placed on the scrolls. > > And that is exactly what can be obtained from the > > Internet or through > > the Library of Congress. Parchments and fragments > > that are handpicked, > > and safe, being of no significant, intrinsic value. >> > > In reality the scrolls reveal secrets regarding the > > literature of the > > Messianic movement in Palestine, secrets concerning > > The Great Flood > > account, spiritual visions and revelations, exciting > > experiences > > including personal accounts of those who knew and > > practiced the truth, > > revelations regarding space, contact and > > communication with those of > > other worlds and unique experiences with Angelic > > beings. Additional > > scrolls shed light on, "The unlawful execution of a > > certain Messianic > > leader in Jerusalem," which continues to cause much > > contention and > > controversy to this day. >> > > These revelations remain too hot for the religious > > hierarchy and other > > authorities to handle and the reason behind the > > immense and deliberate > > cloak of secrecy. Why? Because such information > > was/is, "too powerful or > > complicated for the common man to understand, > > interpret or appreciate." > > It is no coincidence that these truths have become > > available, accessible > > by anyone without limitation or censorship. They are > > the Words of the > > Almighty Creator as well as in the personage of our > > Lord and Master > > Jesus Christ. >> > > From Cave #7 Scroll #1 (Section One) >> > > "I have spoken to My Prophets because I did promise > > that I would not > > perform anything, nor would I prophesy anything new > > unless I so informed > > My Prophets. Their words are not confined to any > > time frame that can be > > calculated by man, because I do work in mysterious > > ways to bless My > > people. As My people, those who have been called by > > My Name, commune > > with Me through prayer and meditation; they shall be > > the recipients of > > vast blessings that the world cannot contain. Yet My > > own words [I] have > > spoken for the benefit of My Children because they > > have elected to do My > > perfect will at all times." >> > > Section Two >> > > "You have already heard these words in the past, > > however, I recite them > > again to you that you may remember and benefit from > > them. I do not speak > > words that they may fall upon deaf ears, but I speak > > words that will be > > heard with your Spiritual Ear and [you] will retain > > those words which > > are designated to build you up in the Most Holy > > Faith never to depart > > from that Faith." >> > > "Yes, your trials will be many. But My word is > > sufficient to sustain you > > in all of your ways, providing your ways are My > > Ways. This, again, you > > have already read in My Word, but, I feel that you > > need a reminder > > because many of you are still weighed in the > > balances and are still > > found wanting." >> > > Section Three >> > > "The time will come when man's human intelligence > > will cease and [man] > > will look to himself in order to solve the problems > > of the day. This > > time will come when mankind will excel in > > intelligence just as the Words > > of My Prophet Daniel warned." "His knowledge shall > > increase and [he] > > will seek to rule not only this Earth but also the > > Moon and other > > heavenly bodies which I have also created. When that > > day comes, many of > > you will look upon their works with great dismay. > > You will see how far > > they have departed from My Word and from My Love." >> > > "Think it not strange that these things must come to > > pass, because, as > > they come to pass, it will be for a sign; a sign of > > My soon return. When > > man begins to forsake his first true love and > > departs from that love, in > > order to love another, time will grow very difficult > > then. But those > > times and seasons will continue and cause those who > > are called upon by > > My Name to exceedingly prosper and succeed as your > > soul prospers and > > succeeds. This I have spoken to you with the Words > > of My Own Mouth and > > it shall come to pass because it is true." >> > > 2. Additional Elements of Divine Intervention > > Revealed (Cave 7) >> > > During the last days of civilization you shall > > witness many supernatural > > interchanges between spiritual people and the Divine > > Mind of Almighty > > God. There will arise a clear and distinct chain of > > command, viewed by > > all who live on and in the planet Earth. These two > > main classes of > > people are comprised of those who posses God's Power > > and those who do > > not: >> > > 1. "My children, in whom I have entrusted My Spirit, > > will reap fortunes > > and riches from the totally unexpected sources. > > This, because the lack > > of such wealth has prevented you from fulfilling and > > performing your > > ministry to the fullest. I, the Lord, shall speak to > > those of My other > > children throughout this orb, and they, in direct > > obedience to Me, will > > communicate with you, because of your faithfulness > > to My calling upon > > your life." >> > > 2. "Your eyes will be filled with tears. But, they > > will not be with the > > essence of bitterness or sorrow, rather with great > > joy and expectation > > that you never experienced before. Your earthly > > plans will be altered in > > order for you to fulfill your own true destiny on > > this orb." >> > > 3. "You will leap with joy, with shouts of praise > > and glory to My name." The majestic standing stones of Callanish 16:33:41 - Jun 21 2006 Times Read: 24 ADMIN: | EDIT | DELETE | STONE circles are evocative places and the stones at Callanish on the Isle of Lewis must be one of the most haunting. Not only is there the imposing physical presence of the stones and their spectacular landscape setting, there is also the atmosphere of mystery. Callanish (or Calanais) is one of the larger stone settings of Britain. The stones tower to a height of nearly four metres and the main monument covers an area of some 5,000 square metres. The circle itself is relatively modest and comprises 13 upright stones with a huge megalith at the centre marking a later burial cairn. Callanish is set apart, however, by two things: The stone settings that run away from the circle in the form of a cross and the presence of at least six other stone circles in the vicinity. The main monument at Callanish dates back to around 3,000 BC. Lewis at the time was populated by Stone Age farmers who lived in small villages dotted around these Outer Hebridean islands. At Callanish they quarried monoliths from local gneiss stone and erected them carefully in a circle. The stability of the monument was clearly important and low mounds of earth and stones were added to the base of each upright because of the problems of digging sufficiently deep sockets. The central stone was set in place at this time and it is likely that the three rows running away to south, east and west were added soon after, together with the avenue which today comprises 20 stones and runs to the north. One legend concerning the stones claims they were erected by giants who were subsequently turned to stone by St Kieran. The central cairn was built at a later date, though it seems that by 1,000 BC the use of the monument had changed and the land was once more under cultivation. Not long after this the onset of wetter conditions encouraged the formation of peat in the vicinity of the stones and the site became buried until only the tops of the stones were visible. Only in the last two centuries have the stones once more been revealed in full. The construction of a monument like Callanish was a skilled and timeconsuming job. Five thousand years later it stands as a credit to its builders. It has been the subject of much study to unravel its mysteries, but though we have some strong hints we can never be sure what was in the minds of the prehistoric people of Lewis. Nevertheless, it does not take much to realise that these were sites of some importance. We can step beyond the stones - majestic as they are - and imagine the colour, sounds and smells that must have filled the sites when they were alive. Stone circles like Callanish seem to have been used for ceremony and ritual over many centuries. We do not know whether this involved the whole community or part of it. It may have involved separate people at different times of the year, or various stages in life. There is general agreement that many of these sites have astronomical associations and Callanish is no exception. It seems to be linked to the rising of the moon in the south when, at a major standstill, it barely enters the sky, seeming to roll along the horizon to set among the stones. This would be a magical sight that took place every 18.6 years. It required skill to incorporate it into the circle, but the prehistoric population is likely to have been much more familiar with the night sky than we are. Not only did they lack the distraction of electric light to dim the moon and stars, but they also lacked modern technology and thus had to rely more upon observation to tell the passing of the year and the coming of advantageous weather. For Stone Age farmers these elements were of great importance. Callanish today is in the care of Historic Scotland. The monument is free to the public to view year-round. Callanish has attracted a respectable plethora of archaeologists from General Augustus Pitt-Rivers, the UK's first inspector of ancient monuments and father of British archaeology who in 1885 was concerned with the welfare of the site, to his contemporary at Historic Scotland, Patrick Ashmore, who carried out excavations in the early 1980s. Most recently, in 2002 and 2003, Callanish has been part of the Great Stone Circles project, led by Colin Richards from Manchester University. Richards has looked not just at the central site but also at the smaller circles. He is interested in the derivation of the stones and the results of his work are interesting. It seems that each circle comprises stone from a separate, restricted location. This has led Richards to suggest that the circles were built by individual communities who exploited their local stones. Whether they were working together or in competition remains unclear, but the result was to provide an impressive monumental landscape. Another body with a strong field interest in Callanish comes from archaeologists at Edinburgh University, who have been studying the landscape on Lewis for more than 20 years. Much of their work has been associated with the development of visitor facilities at Callanish, from their own Callanish Archaeological Research Centre at Callanish Farm to the Callanish Visitor Centre which now forms the interpretive centre for the site. Yet despite the strong academic interest in the stone circles it is their very mystery that continues to attract visitors. Long a popular focus for groups around the summer solstice, it is hoped the remoteness may ensure that the historic landmark retains its magical atmosphere for many centuries to come. Caroline Wickham-Jones is an archaeologist who lives and works in Orkney. http://heritage.scotsman.com/places.cfm?id=992006 Druids and moon worship in the sacred landscape of Callanish 16:32:17 - Jun 21 2006 Times Read: 25 ADMIN: | EDIT | DELETE | DIANE MACLEAN IT HAD been unseasonably hot all day and the great standing stones at Callanish shimmered in the setting sun. These Neolithic giants stood out among the throng of people. The Isle of Lewis might be the end of the road, yet a crowd of nearly 200 had trekked to this ancient site in the Outer Hebrides to bear witness to a most unusual spectacle and sate their spiritual need. They stood out against the bleached greens and greys of the Lewis countryside. Flame-haired druids beating drums, dowsers with brass rods reflecting the sunlight, pagans, moon worshippers, hippies, shamans and witches were all there, facing west into their sacred landscape awaiting the goddess. The crowd are encouraged to give thanks to the earth. It is probable that Callanish (or Calanais) – which comprises two other stone circles in addition to the main site - was built some 5,000 years ago as a lunar calendar. The path of the moon, unlike the reliably annual tracks of the sun, only returns to the same point once every 18.6 years. Callanish plots this slow progress, building to a crescendo in the 19th year at the lunar standstill when the path of the moon is so low that it seems to walk along the horizon before setting within the stone circle. Callanish's mystery to the expectant crowd is not merely in the stones, but in their setting within a sacred landscape. To the southwest of the stones is a low, undulating hill known to the local people in Gaelic as Cailleach na Mointeach - the old woman of the moors, or Sleeping Beauty as she is more affectionately known. The contours look irresistibly like a reclining woman. At the lunar standstill the moon rises from behind this hill, tip-toes across her supine body and sets four hours later behind the Clisham, another sacred hill. This moonwalk will happen throughout the summer once a month until September, and will draw hundreds for a number of reasons. Some people come to worship the full moon, others to witness the goddess walking the earth. All come in expectation of a spiritual experience and to feel the energy of the planet. Grenville Prowse from Cornwall dowses for ley lines amongst the stones. Margaret Curtis has been studying and uncovering stone circles in Lewis for 30 years and is clear that the purpose of Callanish was to witness this sacred moment. "It was a ritualistic place. The circles were located so you could view the moon through it and watch the moon rise through mother earth within the confines of the circles." It is this symbolic rising and setting of the moon - representing birth, death and rebirth - that the pagans and druids also believe. They have come to share in the earth's energy and give praise to the full moon on her journey along the Sleeping Beauty. "We're archaeology nuts and pagans," explains Constance Moore, from Cornwall. "Pagans believe in the goddess – the goddess is the earth and everything in it. And it looks like prehistoric people believed in the goddess and that's why places like this were put up." Moore and her partner came equipped with dowsing rods. They quickly traced a strong ley line running between the three sites at Callanish. They think that the stones were placed here because of this energy, but also believe that performing rituals here strengthens the earth's energy. The small village of Callanish is overrun with campers and tents as the population is swollen by the visiting pilgrims. The goddess, though, was keeping a very low profile. Saturday night, when the moon was almost full, proved a disappointment as the cloud cover was too thick for any moonbeams to break through. Despite intense drumming and long, low drones on the diggeridoo to lift the clouds, the moon remained hidden. By half past eight the next night Callanish was humming with even more people. Lynne Sinclair-Wood had come all the way from Australia to hold an Aboriginal flag against the stones as the sun went down. "This is a piece of traditional batik, which has symbolism about planet life and women's stories," says Sinclair-Wood. "I held the flag up until the sun set, so the energy of the old cycles could be released." Even as she carried out her ritual in Lewis, back home her Aboriginal sisters were conducting similar ceremonies too. They believe that the two places are connected and that at times like this they need to be conjoined. Sinclair-Wood has been coming to Lewis for 27 years and learned her lore from a local woman, who shared with her the knowledge of the stones. Don't miss next week's lunar standstill photo gallery, showing the spectacular phenomenon in all its glory. "She taught the old religions and belief," says Sinclair-Wood. "It is all to do with the regeneration of the land, the land is reenergised at the end of a cycle and the beginning of a new one and everyone who witnesses it is too." As the evening crept forward and the sun sank slowly in the north, people hugged the stones and performed rituals. As the moon threatened another non-appearance the atmosphere changed. From around the stones sporadic drum beats began. Ululations split the air as a collective prayer for the clouds to lift flowed out from the crowd. At midnight, when hope was almost lost, a shimmering light was seen in the west. Gently, teasingly from behind the body of the Sleeping Beauty, the moon began her slow ascent. It was a huge, fat, sleepy, creamy circle, full and enormous - it transported everyone to a time when others would have watched this same event here five millennia ago. An ancient cry rose from among the stones and joyous shouts echoed around. But then, strangest and most extraordinary of all there came the sound of singing. Psalms – Gaelic Free Church hymns – flooded the air as God-fearing villagers inched forward into the circle. They had come to remind the "unchurched" that what should be worshiped was the Creator, not the creation. Slowly, the drums and pipes and whistles changed their beat to compliment the singers. The spiritual did come to Callanish, but perhaps not in the way that the far-travelled searchers had envisaged. http://heritage.scotsman.com/myths.cfm?id=875562006 Shamanism in Gaelic Culture (or What Do We Call Our People?) 16:31:16 - Jun 21 2006 Times Read: 26 ADMIN: | EDIT | DELETE | by Iain Mac an tSaoir http://www.clannada.org/culture_shamanism.php Western culture is very apt to create fads. Fads hit every conceivable area of our culture, from food to clothes to spirituality and religion. Several years ago, one fad was Native American spirituality. It became conventional to refer to Native American spiritualities and religions as 'shamanism'. A few years ago, it became the trend to see the spiritualities and religions of the various Celtic cultures as being 'shamanic'. Once again we see pop theology taking a toll on a culturally-based spiritual belief and practice. The horrendous price that is paid for this is the potential loss of the cultures on the one hand, and the incomplete knowledge of the cultures on the other. Let's take a look at what shamanism is, what jobs possess(ed) shamanic elements, and what those jobs were called in Gaelic culture. 'Shaman' is a word whose origin is with the Tungus people of Siberia. Interestingly enough, the Tungus people themselves have no word for 'shamanism', and the word 'shaman' itself is both a noun and a verb in that language. It was the reknowned theologian Mircea Eliade who defined 'shamanism' as a technique of ecstasy. He wrote, "The pre-eminently shamanic technique is the passage from one cosmic region to another - from earth to the sky or from earth to the underworld. The shaman knows the mystery of the breakthrough in plane. This communication among the cosmic zones is made possible by the very structure of the universe."(1) He based his definition on five set elements observable in the practices of the spiritual leaders of the Tungus people. Anthropologists, religious historians and other academians carried on the use of the term, using Eliades definition, to designate these practices as they were found in other tribal cultures. Shamanism is not a religion or group of religions, it is a set and defined group of practices.(2) Based on Eliades definition, 'shamanism' is held by academians to be an ancient magico-religious phenomenon in which the shaman is the master of an ecstatic state of being. In addition, the shaman will possess some particular magical specialty. The most common of these specialties is healing, but others exist. The distinguishing characteristic of shamanism is its focus on an ecstatic trance state. This altered state of awareness allows the spirit of the shaman to 'leave' the body, and ascend to the heavens, or descend into the underworld. They do this while maintaining control over their own consciousness. Typically, those who meet the definition of a shaman maintain spirit helpers with whom they communicate, at times utilizing these helpers to effect their work. Amongst the things found in the beliefs of those designated practitioners, in whose repetoire are found 'shamanic' elements, there is a type of mythos, about which Eliade states, "These myths refer to a time when communication between heaven and earth was possible; in consequence of a certain event or a ritual fault, the communication was broken off, but heroes and medicine men are nevertheless able to reestablish it."(3) It will be noticed that I stated that the person was designated to become a 'shaman'. Such a designation is usually determined by some traumatic experience. It is held by those cultures in which 'shamanic' practices occur, that the practitioners are chosen by some higher power(s) to be servants of their people in this capacity, and that the choice is shown by the aforementioned traumatic experience. It wasn't just anyone who decided to be a shaman who became one. By definition, the path to serving in this way was marked by five episodes in a course of initiation. Eliade defines these when he writes, "...The important moments of a shamanic initiation are these five; first, torture and violent dismemberment of the body; second, scraping away of the flesh until the body is reduced to a skeleton; third, substitution of the viscera and revealing of the blood; fourth, a period spent in Hell, during which the future shaman is taught by the souls of dead shamans and by 'demons'; fifth, an ascent to Heaven to obtain consecration from the God of Heaven"(4). No bookstore shamans here. Now unfortunately, in this day and age, every sort of holistic approach to spirituality is termed "shamanistic". Such also holds true for every method of interacting with the unseen that has any perceived antiquity attached to it. This is true even if the perceived antiquity isn't factual, with the 'ancient' method actually being only a matter of days or weeks old. The truth of the matter is that the very term 'shamanism' has come under fire because of its misuse. Much to the chagrin of Native American peoples, their religion is constantly referred to as 'shamanism'. This has allowed their spirituality to become a commodity that is literally sold. The result of this has been a literal Declaration of War, by the Lakota peoples, against those who exploit their spirituality (5). In the realms of academia the term has become one that is shied away from. It's not that the term, as clinical nomenclature, is inherently wrong. It is, however, a matter that the strict definition of the word, as established by Eliade, has degenerated into yet another Jungian, archetypal nighmare (pun intended). Hence, the cultural milieu in which these few, welldefined, elements are found is completely disregarded. The focus is placed on the very few practices alone, without regard for the beliefs, values, customs and other things of the culture in which those few practices are found. At this point, I would direct the reader back to a very important statement. I stated that, in addition to being a master of altered states of awareness, the shaman possesses some particular magical specialty; that the most common of these specialties is healing, but that others exist. Now I can begin to address the Gaelic culture in relation to these practices. Throughout the history of Gaelic culture, there have been those who utilize practices that may have been, or are, similar to those defined by Eliade. For the most part, these practices are of the nature of the magical specialty Eliade wrote about; there are very few instances where ecstatic states are referred to (though some do exist). However, these people were NOT and ARE NOT shamans. Let's look at some examples: Let us first start with the 'draoi' (druid in the vernacular). This is a grouping of people who appear to have had representation in each of the Celtic cultures. According to the Classical writers, the draoi were philosophers, doctors, recitors of law and a great many other things. The females in this group were called 'bandraoi'. Their status was a product of their educations, and their position in the culture has been defined by Peter Berresford Ellis as simply being the intelligentsia (6). This has been echoed by Ward Rutherford, who has referred to the druids as teachers (7), a statement that is hand in hand with Ellis' assessment of the druids as holding 'professorships'. Even Fergus Kelly recognized the many roles they played when he stated that they were, "priest, prophet, astrologer and teacher of the sons of nobles."(8) The draoi were then, arguably, people who possessed specialties in knowledge or ability. The workers of these skills each had their own job description, a title for what they did. One example is the physician, which was called 'midach.' The practices of the physician were highly regulated by law, and an entire Old Irish law text concerning physicians and their responsibilities, called _Bretha Déin Chécht_ or "Judgments of Dían Cécht", still exists (9). Physicians were supposed to be skilled in examinations, healing incantations and prayers, surgery and pharmacopoeia, as well as other methods of healing. In addition, the midach carried their healing herbs and instruments in a bag called a 'lés.' They also utilized a more holistic approach to healing and had their patients meditate, called 'dercad', to achieve a state of peace, called 'sitcháin'. A great many of the old techniques persist even into this era, including sweat baths (10). Though the 'midach' may have utilized prayers, incantations, herbs, meditation and sweat baths, they were not shamans; what they did does not fit the definition of a shaman.(There is also no known mythology as would be consistent with 'shamanism'.). Their approach was consistent with the culture and they are called 'midach.' Another example is the blacksmith, or 'Goba'. Imagine the awe in which was held the person who could mold rock into all manner of necessary implements (11). They would certainly be seen as having control of fire and land, even each of the Three Spheres that were held sacred by those of Celtic cultures (12). Theirs would be serious magic, indeed. Their special status in society is shown by their being part of the Nemed class, along with other highly skilled and trained people (13). Because of this, they, like others of the intellectual class, were exempt from the military service, clientship, and other things that were incumbent on members of the society (14). Yet all these things aside, the blacksmith wasn't a shaman. He was a Goba, and like all other skilled craftspeople, he possessed much more knowledge than the few things assigned by Eliade to a 'shaman'. The last example I will give here - though all of the skills could be established similarly - is that of the brehon, which in the Gaelic culture was called 'brithem'. These are people who recited the law, and whose words, because they carried the law, held much power and sway. To go against the law was to lose face, something no one could stand to do in such an honor-bound society as our ancestors had. Even the High King had to hear the law recited before he could act (15). There will no doubt be those who point out that the peoples of Celtic cultures utilized set and defined magical practices, in order to support their contention that there were Celtic shamans. The most widely known label for such a set of practices concerns what is vulgarly known as 'Crane Magic". This set of practices date back to the era of the draoi. The practicioners of this form of magic are called 'Córrguinech' (not shamans). What we know of these practices comes from the lore. According to Lady Gregory's "Gods and Fighting Men", the Crane Bag was owned by Manannan mac Lir (who is intrinsically connected with cranes). It was fabricated from the skin of a crane (specifically the skin of Aoife after she was transformed into a crane). This bag contained treasures which were only visible at high tide (the bag was full at high tide and empty at low tide). These treasures include: Manannan's house, shirt, and knife; Goibniu's belt and smith's hook; the King of Alba's shears; the King of Lochlann's helmet; the belt of fish-skin; the bones of Asal's pig (The same pig which Lugh commanded the Sons of Tuirenn to retrieve in payment for their having killed his father).(16) The Crane Bag was an object that, according to mythology, belonged to the Gods; as previously stated it belonged to Manannan, but passed to Cumal before coming into the possession of Fionn. What is interesting is that some people read the lore to say that Lugh was a master 'Córrguinech'. If this was the case then we can perhaps see some of the methodology involved at the Second Battle of Mag Tuired (Moy Tura). Here, when Lugh went against the Fomoriian king, he quite significantly assumed a one-legged, one-armed, one-eyed posture, and began hopping around on the one leg while reciting an incantation. Through this ritual he took on properties of OtherWorldliness, gaining the power of that realm.(17) While dancing and chanting - things popularly ascribed to 'shamanism' - are plainly evident, these acts have significance only within the understanding of the cultural milieu. Neither Lugh nor any other 'Córrguinech' was a shaman, even if there were some elements of what he did that may also be utilized by the Tungus peoples. With the coming of Christianity, the religious function of officiating the public sacrifices diminished and eventually became extinct. The draoi themselves did not disappear though; they evolved and adapted to their new environments. The various methodologies and purposes that formerly belonged to them became embodied in the ranks of a new phenomenon, the Filidh (18). A fili (FEE-la) is a poet, though they weren't just any ordinary poet. Filidh went through up to 20 years of training in formal schools. This set them apart from the bards who possessed a much lessor education and,therefore, status. A female fili was called 'banfhilíd (19). There are law tracts which state plainly that the Fili was higher in rank than the bard. One example of such a tract reads, "Bard dano; fer gin dliged foglama acht inntlicht fadesin". That tract is saying that a bard is a person without proper learning, but who possesses intellect. Nonetheless, the poetry of the Fili is often referred to as 'Bardic' poetry, even though some great differences exist which separate the two classes. All those things which were within the tradition of poetic composition were the purview of the Fili; these were usually sacred in nature and were always very formal. The bards, on the other hand, were the originators of epithets and such. Whereas a Fili inspired emotions, bards simply invoked emotions already presnt. The traditional sacred meters and other facets of the language were things to which the Fili were tightly bound. It was the strict bonds on individual experimentation that allowed for creation of metrical skill.(20) The Filidh had the right to bless, curse and cast other spells, called 'firt filed'. Like the draoi before them, the Fili could safely travel across territorial boundaries. Also like the draoi, they were often found expounding on the law, being engaged in other skills, as well as giving protection from the lawless and granting safety to others who traveled across territorial boundaries (21). One of the most potent tools at their disposal was the satire. This is a piece of verse composed to inflict harm on the lawless. It is properly called the 'Glam Diccim', and it was said to be able to cause a great many things to happen to its recipient, such as breaking out in rashes and other blemishes. It was effected by the poets going to a sacred tree and reciting the verse while repeatedly bowing away from the tree; involved was a definite magico-religious formulae involving the unseen world (The God/s.)(22). The purpose of the 'Glam Diccim' was to bring people back within the law, and as something very bound by law, it was itself legal. There were, however, also illegal satirists called 'cáinte.' These laid the curse of satires called 'rindile' on others without the authority of law; they were, in fact, illegal satires. While bringing to attention the different groups of poets, it needs to be stated that there was another group of note. These were the "Geilt". These particular poets were those who once had been warriors, but who had become so affected by the carnage of war, that they took up the life of a hermit. Avoiding contact with other humans, they lived alone in the forest and were vegetarians. The poetic talent which they held in common with the Filidh, dealt almost exclusively with nature, and to them are ascribed feats of great physical prowess.(23) Another area where the Filidh preserved some measure of the activities of the druids was in the area of ritual designed to find other states of awarness. There were three such rituals: Imbas Forosnai, Tenm Laida and Dichetal do chennaib. Each of these three are stylized rituals using techniques that would certainly fit Eliades definition of 'shamanism', including dance, chants, deprivations, and even the consuming of special foods. The term 'imbas' has become as debased in its usage as has the term 'shamanism'; it is actually poetic inspiration gained through ritually entered ecstatic states of altered awareness.(24) In the Tain we are told that Scathach took on the Imbas Fornosai to look into the future and give predictions for CuChullain (25). As we know, that is a specific ritual, one which predates the demise of the draoi and the institution of the Filidh. Yet we definitely see that the rites of Imbas Forosnai, Tenm Laida and Dichetal do chennaib were also used for prophecy. Those whose jobs were specifically as seers were called fháith (26), women were called 'banfhlaith' (27). Because of their use of techniques known to have been the perview of the Filidh, the fháith were probably themselves Filidh whose 'magical' specialty was prophecy. A whole branch of practitioners who served as oracles are thought to have at one time been called 'Gruagach' [Scottish Gaelic], though the term eventually degenerated to simply denote a female brownie (28). Seers did not ever go away, they are still around to this day in the rural areas. Today, the seer is called 'frìtheir', and their divinatory work is called 'frìth'. (29) Above I mentioned the physicians, or the 'midach.' The patron god of the 'midach' was Déin Chécht, who was a surgeon. He had two children, Miach, his son, and Airmid, his daughter. The story goes that when Nuadh lost his arm at the first Battle of Maig Tuired, it was Miach who eventually restored to Nuada a real arm. Miach had surpassed his father in the skills of healing. Déin Chécht was jealous that his son surpassed him, and killed him. From where Miach's body was buried there grew 365 herbs, each of which would heal an illness. One day Déin Chécht found Airmid collecting these herbs, so that she might use them to heal. Déin Chécht, in anger, scattered the herbs so that no one might know what each herb was used to heal.(30) This might seem the end of the matter, but in other lore, Déin Chécht works with his daughter in guarding the spring of health that restored the health of Tuath De Danann warriors who fought at the Second Battle of Maig Tuired (31). Some read into the tales surrounding these three personages, that there were two schools of healing arts in the old culture. One being that of the surgeon, and the other being the skills of the herbal healer. Traditionally, it would seem that women were most closely associated with herbal healing and midwifery. These herbal healers would be the traditional wise women. The functions of these women were actually many, and there wasn't just one job description involved. There were several specialties involved in this branch, and the ones noted here are still found in the old countries. Starting with birth, there was the midwife who was called a banghluin (32). The traditional wise women were involved in other practices that were probably part of their overall duties. There were also practitioners of spells and and other things including the evil eye. One type of spell was called "deibh buidseachd", a 'framing spell' enacted by weaving colors in a specific way. These practicioners also used effigies called "corp creadha" (clay body) and other things to bring disease upon their victim. The Evil Eye itself was called 'droch shuil'.(33) The effects of the Evil Eye were called 'cronachadh'. The cure for the evil eye was called 'beannachadh', blessing (34). Those who purposely caused such harm are those who come to mind when the word 'witch' is used. One word used to denote a witch is 'cailleach', with the term denoting one who causes hardships. While the individual person has a great many tools at their disposal for avoiding the eye, sometimes an outsider had to be brought in. This was when all other charms were ineffective. This was the wise woman, who used their knowledge to heal. This outsider had about them what was called "Eolas", which is a hidden knowledge of formulary magic used to combat the equally formulary ill magic (35). The person with the Eolas would often use the same tools and charms as 'cailleach' had used, but with distinct meterical verse different from that used by the 'cailleach'. Eolas was also used to cure ailments and disease, and is often found associated with the heads at the sacred wells, and the attendants of those wells (36). Amongst the known rites, were 'water rites', 'fire rites' which are called Beannachadh na Cuairte [Blessing of the Circle] and others. In particular 'Beannachadh na Cuairte' was used for curing a sick or dwindling child, as well as to cure the Evil Eye (37), which is the tie-in that establishes the wise women as healers. At the end of life the 'anumcara' [soul friend] was called. This person helped in the transition from life to death, often administering pain relieving herbs to give comfort. At the cessation of life they would recite specific incantations to help the spirit go on into the next world. They perhaps at one time administered the final bathing of the body prior to burial. (38) While these practitioners utilized forms of magic that some will no doubt label as primitive, and while their healing techniques are no doubt holistic, there is no evidence to allow for them to be presented as shamans. Neither did they practice shamanism. The banghluin, anumcara and others in this section are still working their skills in the old countries. I have hoped to accomplish three things in this article. The first is to show that 'shamanism' is not a religion, but rather a technical term used to denote a well-defined set of practices and mythology. Furthermore, it is my hope that I have shown that these practices are but components found within a greater cultural milieu. Without the context of the culture those practices themselves have no purpose, no understanding, no focus. Lastly, I hope that I have shown that we of Gaelic culture do not have to rely on such a vague and misleading title as 'shaman'. To the contrary, each skill and art has a name that holds an understanding, power and full body of knowledge that is its own. These jobs were/are fully empowered by the understandings of their culture. These are what we call those who have done special things in our culture. We have no shamans, and our religion is not 'shamanism'. Special Thanks To: Sarah NicGhilliela/idir -------------------------------------------------------------------Sources: 1. Shamanism: Archaic Techniques of Ecstasy, Mircea Eliade, 2. Shamanism: Archaic Techniques of Ecstasy, Mircea Elliade 3. Shamanism: Archaic Techniques of Ecstasy, Mircea Elliade, 4. Rites and Symbols of Initiation, Mircea Eliade, 5. Declaration of War Against Exploiters Of Lakota Spirituality 6. The Druids, Peter Berresford Ellis 7. Celtic Lore, Ward Rutherford 8. Guide to Early Irish Law, Fergus Kelly 9. Bretha Déin Chécht (Judgments of Dían Cécht), Ériu 12 (1938) 177, Binchy 10. Irish Country Cures, Patrick Logan 11. Traditional Skills In Gaelic Culture, Iain Mac an tSaoir 12. Triune Thought In Gaelic Culture, Iain Mac an tSaoir 13. Cattle Lords & Clansmen 2nd Ed, by Nerys Patterson 14. Cattle Lords & Clansmen 2nd Ed, by Nerys Patterson 15. Celtic Realm, Dillon and Chadwick, Early Medieval Ireland, Dáibhí O Cróinín 16. Gods and Fighting Men, Lady Gregory's 17. Death, War and Sacrifice, Bruce Lincoln 18. A Short History of Ireland, Martin Wallace 19. The Druids, Peter Berresford Ellis 20. Early Irish Lyrics: Eighth to Twelfth Century,Gerard Murphy Samhain, Robin Skelton 21. Uaraicept na n'Eces, Georger Calder, Uraicept na Riar: The Poetic Grades In Early Irish Law, Liam Breatnach 22. The Druids, Ellis 23. "Geilt", Scottish Gaelic Studies #5, Nora Chadwick 24. "Imbas Forosnai", Scottish Gaelic Studies #4, Nora Chadwick 25. The Tain, Kinsella 26. Dictionary of the Irish Language Based on Old and Middle Irish Materials, E.G. Quin, Royal Irish Academy 27. The Druids, Peter Berresford Ellis 28. The Druids, Peter Berresford Ellis 29. Carmina Gadelica, Alexander Carmichael 30. A Dictionary of Irish Mythology, Peter Berresford Ellis, Dictionary of Celtic Myth and Legend, Amanda, Green Myth, Legend and Romance, Dr. Daithi O hOgan 31. A Dictionary of Irish Mythology, Peter Berresford Ellis 32. Carmina Gadelica, Alexander Carmichael; The Folklore of the Scottish Highlands, Anne Ross; "Birth Customs", Clannada na Gadelica, Tara Nic Scotach bean MacAnTsaoir 33. The Folklore of the Scottish Highlands, Anne Ross; The Hand Of Destiny - Folklore and Superstition For Everyday Life, C.J.S. Thompson; The Carmina Gadelica, Alexander Carmichael; The Evil Eye, Protections & Wards v. 4.5, Iain Mac an tSaoir 34. The Folklore of the Scottish Highlands, Anne Ross; The Hand Of Destiny - Folklore and Superstition For Everyday Life, C.J.S. Thompson; The Carmina Gadelica, Alexander Carmichael; The Evil Eye, Protections & Wards v. 4.5, Iain Mac an tSaoir 35. The Folklore of the Scottish Highlands, Anne Ross; The Hand Of Destiny - Folklore and Superstition For Everyday Life, C.J.S. Thompson; The Carmina Gadelica, Alexander Carmichael; The Evil Eye, Protections & Wards v. 4.5, Iain Mac an tSaoir 36. The Folklore of the Scottish Highlands, Anne Ross; The Hand Of Destiny - Folklore and Superstition For Everyday Life, C.J.S. Thompson; The Carmina Gadelica, Alexander Carmichael; The Evil Eye, Protections & Wards v. 4.5, Iain Mac an tSaoir 37. The Folklore of the Scottish Highlands, Anne Ross; The Hand Of Destiny - Folklore and Superstition For Everyday Life, C.J.S. Thompson; The Carmina Gadelica, Alexander Carmichael; The Evil Eye, Protections & Wards v. 4.5, Iain Mac an tSaoir 38. Sequence of traditional Events Surrounding Death v.2.0, Cinaet Scothach and Iain Mac an tSaoir by Iain MacAnTsaoir New Russian DNA Discoveries 16:24:51 - Jun 21 2006 Times Read: 27 ADMIN: | EDIT | DELETE | Human DNA is a "biological Internet" superior in many aspects to theartificial one. The latesNew Russian DNA Discoveries Human DNA is a "biological Internet" superior in many aspects to theartificial one. The latest Russian scientific research directly or indirectly explains auras, affirmations, remote healing, and much more. In addition, there is evidence for a whole new type of medicine in which DNA can be activated by words and frequencies without splicing genes. Only 10% of our DNA is used for building proteins. It is this subset of DNA that interests Western researchers. The other 90% is termed "junk." A team of Russian researchers, however, convinced nature knew what it was doing, joined linguists and geneticists in an exploration of this "junk" DNA. Their findings and conclusions are revolutionary. According to them, our DNA is not only responsible for the construction of our body but also serves as data storage and in communication. Russian linguists found that the genetic code, especially in the apparently useless 90%, follows the same rules as human languages. To prove this they compared the rules of syntax, semantics and the basic structures of grammar between human language and DNA. They found that the alkaline sequences of our DNA follow a regular "grammar" and have "usage" rules just like languages. This suggests human languages did not appear randomly but reflect our genetic structure. Russian biophysicist and molecular biologist Peter Gariaev and his colleagues also explored DNA's electromagnetic behavior. Gariaev concluded, "Living chromosomes function just like holographic computers using the DNA's own laser radiation." Gariaev and his team managed, for example, to modulate certain frequencies onto a laser beam and with it influence DNA frequency and thus genetics. One revolutionary implication of Gariaev's research is that, to modulate DNA frequencies, one can simply use human language. Living DNA (i.e., DNA in living tissue, not in vitro) responds to language-modulated laser beams and radio waves, provided the proper frequencies are used. This scientifically explains affirmations, prayer, hypnosis, etc. While Western researchers cut and splice genes, Gariaev and his team invented devices for influencing cellular metabolism through modulated radio and light waves, keyed to human language frequencies, thus noninvasively repairing genetic defects. Using this method, Gariaev's team proved that chromosomes damaged by X-rays, for instance, can be repaired. In this manner healing was achieved without any of the side effects encountered when manipulating single genes. And this was accomplished by simply applying vibration and language (or sound and intention) to DNA. This experiment points to the immense power of "wave-genetics," an area which, contrary to current molecular biology dogma, has a greater influence on the formation of organisms than purely biochemical processes. Spiritual teachers have known for eons that our genetic code can by "potentiated" by language--thus the healing effects of prayer, hypnosis, mantras, etc. Thanks to Gariaev's research, this phenomenon has now been scientifically explained. The higher developed the individual healer's consciousness, the less need there is for any mechanical device. Garaiev himself suggets one can achieve similar results unassisted by machines. But the implications of Gariaev's research do not stop here. The Russian team also found DNA can cause disturbance patterns in the space matrix, producing small magnetized wormholes of a subquantum nature. These DNA-activated wormholes, equivalent to Einstein-Rosen bridges in the vicinity of black holes, are connections between different areas in the universe through which information can be transmitted outside the space-time continuum. DNA attracts these bits of information and delivers them to our consciousness. In nature, hypercommunication has been successfully utilized for millions of years. The organized flow of life in insect colonies is an example. When a queen ant is separated from her colony, building continues according to plan. If the queen is killed, however, all work in the colony stops. Apparently, the queen sends the "building plans" even from far away via the group consciousness of her subjects. She can be as far away as she wants, as long as she is alive. In humans hypercommunication is most often encountered when one suddenly gains access to information outside one's empirical knowledge base. Such hypercommunication is then experienced as "inspiration" or "intuition." When hypercommunication occurs, one can observe distinct phenomena in DNA. The Russian scientists irradiated DNA samples with laser light. On their monitor screen a characteristic wave pattern formed. When they removed the DNA sample, the wave pattern remained. Many control experiments showed that the pattern still emanated from the removed sample, whose energy field apparently remained intact. This effect is now called the "DNA phantom effect." Apparently, energy from outside space and time still flows through the activated wormholes after the DNA is removed. In Vernetzte Intelligenz Fosar and Bludorf examine sources indicative that in earlier times humanity was, like animals, strongly connected to group consciousness. To evolve and experience individuality, humans forgot hypercommunication almost completely. Now that we are fairly stable in our individual consciousness, we can create a new form of group consciousness: one in which we attain access to all information via our DNA. (It is worth noting the striking similarity between this conclusion and biologist Rupert Sheldrake's Morphic Resonance theory.) Just as with the Internet, our DNA can feed its own data into the network, call up data from the network and establish contact with other participants in the network. Remote (i.e., distance) healing is thus easily explained as a "networked" genetic phenomenon. t Russian scientific research directly or indirectly explains auras, affirmations, remote healing, and much more. In addition, there is evidence for a whole new type of medicine in which DNA can be activated by words and frequencies without splicing genes. Only 10% of our DNA is used for building proteins. It is this subset of DNA that interests Western researchers. The other 90% is termed "junk." A team of Russian researchers, however, convinced nature knew what it was doing, joined linguists and geneticists in an exploration of this "junk" DNA. Their findings and conclusions are revolutionary. According to them, our DNA is not only responsible for the construction of our body but also serves as data storage and in communication. Russian linguists found that the genetic code, especially in the apparently useless 90%, follows the same rules as human languages. To prove this they compared the rules of syntax, semantics and the basic structures of grammar between human language and DNA. They found that the alkaline sequences of our DNA follow a regular "grammar" and have "usage" rules just like languages. This suggests human languages did not appear randomly but reflect our genetic structure. Russian biophysicist and molecular biologist Peter Gariaev and his colleagues also explored DNA's electromagnetic behavior. Gariaev concluded, "Living chromosomes function just like holographic computers using the DNA's own laser radiation." Gariaev and his team managed, for example, to modulate certain frequencies onto a laser beam and with it influence DNA frequency and thus genetics. One revolutionary implication of Gariaev's research is that, to modulate DNA frequencies, one can simply use human language. Living DNA (i.e., DNA in living tissue, not in vitro) responds to language-modulated laser beams and radio waves, provided the proper frequencies are used. This scientifically explains affirmations, prayer, hypnosis, etc. While Western researchers cut and splice genes, Gariaev and his team invented devices for influencing cellular metabolism through modulated radio and light waves, keyed to human language frequencies, thus noninvasively repairing genetic defects. Using this method, Gariaev's team proved that chromosomes damaged by X-rays, for instance, can be repaired. In this manner healing was achieved without any of the side effects encountered when manipulating single genes. And this was accomplished by simply applying vibration and language (or sound and intention) to DNA. This experiment points to the immense power of "wave-genetics," an area which, contrary to current molecular biology dogma, has a greater influence on the formation of organisms than purely biochemical processes. Spiritual teachers have known for eons that our genetic code can by "potentiated" by language--thus the healing effects of prayer, hypnosis, mantras, etc. Thanks to Gariaev's research, this phenomenon has now been scientifically explained. The higher developed the individual healer's consciousness, the less need there is for any mechanical device. Garaiev himself suggets one can achieve similar results unassisted by machines. But the implications of Gariaev's research do not stop here. The Russian team also found DNA can cause disturbance patterns in the space matrix, producing small magnetized wormholes of a subquantum nature. These DNA-activated wormholes, equivalent to Einstein-Rosen bridges in the vicinity of black holes, are connections between different areas in the universe through which information can be transmitted outside the space-time continuum. DNA attracts these bits of information and delivers them to our consciousness. In nature, hypercommunication has been successfully utilized for millions of years. The organized flow of life in insect colonies is an example. When a queen ant is separated from her colony, building continues according to plan. If the queen is killed, however, all work in the colony stops. Apparently, the queen sends the "building plans" even from far away via the group consciousness of her subjects. She can be as far away as she wants, as long as she is alive. In humans hypercommunication is most often encountered when one suddenly gains access to information outside one's empirical knowledge base. Such hypercommunication is then experienced as "inspiration" or "intuition." When hypercommunication occurs, one can observe distinct phenomena in DNA. The Russian scientists irradiated DNA samples with laser light. On their monitor screen a characteristic wave pattern formed. When they removed the DNA sample, the wave pattern remained. Many control experiments showed that the pattern still emanated from the removed sample, whose energy field apparently remained intact. This effect is now called the "DNA phantom effect." Apparently, energy from outside space and time still flows through the activated wormholes after the DNA is removed. In Vernetzte Intelligenz Fosar and Bludorf examine sources indicative that in earlier times humanity was, like animals, strongly connected to group consciousness. To evolve and experience individuality, humans forgot hypercommunication almost completely. Now that we are fairly stable in our individual consciousness, we can create a new form of group consciousness: one in which we attain access to all information via our DNA. (It is worth noting the striking similarity between this conclusion and biologist Rupert Sheldrake's Morphic Resonance theory.) Just as with the Internet, our DNA can feed its own data into the network, call up data from the network and establish contact with other participants in the network. Remote (i.e., distance) healing is thus easily explained as a "networked" genetic phenomenon. Between the lines 04:58:03 - Jun 19 2006 Times Read: 30 ADMIN: | EDIT | DELETE | SPent an evening at my drawing table, looking at a fresh start. Though the lines began to manifest a form, still I wanted on waiting for the image to come in clear. Spent a lifetime on the edge of the abyss looking down into the eyes of those long passed. Took the leap and dove to plunge in to the icy waters of oblivian. When one opens thier eyes to find they are ankle deep, clawing at the air and they sought was a reflection of all that made them now. We look to far for the answers we seek, when we hold them deep within. You can run a million miles , but you always take yourself along for the ride. As the picture wove its web of waking dreams I did fortell. Of places lost and violent cost. The fell upon the cystal shards, melding away with fate. Drizzled down in lore of lost, behind masks of hidden eyes. When the picture was complete and complete it well did I. Stood staring at the face of tommarrow and left it to dry. Vikram and The Vampire Classic Hindu Tales of Adventure, Magic, and Romance 00:17:34 - Jun 19 2006 Times Read: 33 ADMIN: | EDIT | DELETE | Contents Preface Preface to the First (1870) Edition Introduction THE VAMPIRE'S FIRST STORY. In which a Man deceives a Woman THE VAMPIRE'S SECOND STORY. Of the Relative Villany of Men and Woman THE VAMPIRE'S THIRD STORY. Of a High-minded Family THE VAMPIRE'S FOURTH STORY. Of a Woman who told the Truth THE VAMPIRE'S FIFTH STORY. Of the Thief who Laughed and Wept THE VAMPIRE'S SIXTH STORY. In which Three Men dispute about a Woman THE VAMPIRE'S SEVENTH STORY. Showng the exceeding Folly of many wise Fools THE VAMPIRE'S EIGHTH STORY. Of the Use and Misuse of Magic Pills THE VAMPIRE'S NINTH STORY. Showing that a Man's Wife belongs not to his body but to his Head THE VAMPIRE'S TENTH STORY. Of the Marvellous Delicacy of Three Queens THE VAMPIRE'S ELEVENTH STORY. Which puzzles Raja Vikram Conclusion PREFACE The Baital-Pachisi, or Twenty-five Tales of a Baital is the history of a huge Bat, Vampire, or Evil Spirit which inhabited and animated dead bodies. It is an old, and thoroughly Hindu, Legend composed in Sanskrit, and is the germ which culminated in the Arabian Nights, and which inspired the "Golden Ass" of Apuleius, Boccacio's "Decamerone," the "Pentamerone," and all that class of facetious fictitious literature. The story turns chiefly on a great king named Vikram, the King Arthur of the East, who in pursuance of his promise to a Jogi or Magician, brings to him the Baital (Vampire), who is hanging on a tree. The difficulties King Vikram and his son have in bringing the Vampire into the presence of the Jogi are truly laughable; and on this thread is strung a series of Hindu fairy stories, which contain much interesting information on Indian customs and manners. It also alludes to that state, which induces Hindu devotees to allow themselves to be buried alive, and to appear dead for weeks or months, and then to return to life again; a curious state of mesmeric catalepsy, into which they work themselves by concentrating the mind and abstaining from food - a specimen of which I have given a practical illustration in the Life of Sir Richard Burton. The following translation is rendered peculiarly; valuable and interesting by Sir Richard Burton's intimate knowledge of the language. To all who understand the ways of the East, it is as witty, and as full of what is popularly called "chaff" as it is possible to be. There is not a dull page in it, and it will especially please those who delight in the weird and supernatural, the grotesque, and the wild life. My husband only gives eleven of the best tales, as it was thought the translation would prove more interesting in its abbreviated form. ISABEL BURTON. August 18th, 1893. PREFACE TO THE FIRST (1870) EDITION. "THE genius of Eastern nations," says an established and respectable authority, "was, from the earliest times, much turned towards invention and the love of fiction. The Indians, the Persians, and the Arabians, were all famous for their fables. Amongst the ancient Greeks we hear of the Ionian and Milesian tales, but they have now perished, and, from every account we hear of them, appear to have been loose and indelicate." Similarly, the classical dictionaries define "Milesiae fabulae" to be "licentious themes," "stories of an amatory or mirthful nature," or "ludicrous and indecent plays." M. Deriege seems indeed to confound them with the "Moeurs du Temps" illustrated with artistic gouaches, when he says, "une de ces fables milesiennes, rehaussees de peintures, que la corruption romaine recherchait alors avec une folle ardeur." My friend, Mr. Richard Charnock, F.A.S.L., more correctly defines Milesian fables to have been originally " certain tales or novels, composed by Aristides of Miletus "; gay in matter and graceful in manner. "They were translated into Latin by the historian Sisenna, the friend of Atticus, and they had a great success at Rome. Plutarch, in his life of Crassus, tells us that after the defeat of Carhes (Carrhae?) some Milesiacs were found in the baggage of the Roman prisoners. The Greek text; and the Latin translation have long been lost. The only surviving fable is the tale of Cupid and Psyche,[FN#1] which Apuleius calls 'Milesius sermo,' and it makes us deeply regret the disappearance of the others." Besides this there are the remains of Apollodorus and Conon, and a few traces to be found in Pausanias, Athenaeus, and the scholiasts. I do not, therefore, agree with Blair, with the dictionaries, or with M. Deriege. Miletus, the great maritime city of Asiatic Ionia, was of old the meeting-place of the East and the West. Here the Phoenician trader from the Baltic would meet the Hindu wandering to Intra, from Extra, Gangem; and the Hyperborean would step on shore side by side with the Nubian and the Aethiop. Here was produced and published for the use of the then civilized world, the genuine Oriental apologue, myth and tale combined, which, by amusing narrative and romantic adventure, insinuates a lesson in morals or in humanity, of which we often in our days must fail to perceive the drift. The book of Apuleius, before quoted, is subject to as many discoveries of recondite meaning as is Rabelais. As regards the licentiousness of the Milesian fables, this sign of semi-civilization is still inherent in most Eastern books of the description which we call "light literature," and the ancestral tale-teller never collects a larger purse of coppers than when he relates the worst of his "aurei." But this looseness, resulting from the separation of the sexes, is accidental, not necessary. The following collection will show that it can be dispensed with, and that there is such a thing as camparative purity in Hindu literature. The author, indeed, almost always takes the trouble to marry his hero and his heroine, and if he cannot find a priest, he generally adopts an exceedingly left-hand and Caledonian but legal rite called "gandharbavivaha.[FN#2]" The work of Apuleius, as ample internal evidence shows, is borrowed from the East. The groundwork of the tale is the metamorphosis of Lucius of Corinth into an ass, and the strange accidents which precede his recovering the human form. Another old Hindu story-book relates, in the popular fairy-book style, the wondrous adventures of the hero and demigod, the great Gandharba-Sena. That son of Indra, who was also the father of Vikramajit, the subject of this and another collection, offended the ruler of the firmament by his fondness for a certain nymph, and was doomed to wander over earth under the form of a donkey. Through the interposition of the gods, however, he was permitted to become a man during the hours of darkness, thus comparing with the English legend Amundeville is lord by day, But the monk is lord by night. Whilst labouring under this curse, Gandharba-Sena persuaded the King of Dhara to give him a daughter in marriage, but it unfortunately so happened that at the wedding hour he was unable to show himself in any but asinine shape. After bathing, however, he proceeded to the assembly, and, hearing songs and music, he resolved to give them a specimen of his voice. The guests were filled with sorrow that so beautiful a virgin should be married to a donkey. They were afraid to express their feelings to the king, but they could not refrain from smiling, covering their mouths with their garments. At length some one interrupted the general silence and said: "O king, is this the son of Indra? You have found a fine bridegroom; you are indeed happy; don't delay the marriage; delay is improper in doing good; we never saw so glorious a wedding! It is true that we once heard of a camel being married to a jenny-ass; when the ass, looking up to the camel, said, 'Bless me, what a bridegroom!' and the camel, hearing the voice of the ass, exclaimed, 'Bless me, what a musical voice!' In that wedding, however, the bride and the bridegroom were equal; but in this marriage, that such a bride should have such a bridegroom is truly wonderful." Other Brahmans then present said: "O king, at the marriage hour, in sign of joy the sacred shell is blown, but thou hast no need of that" (alluding to the donkey's braying). The women all cried out: "O my mother![FN#3] what is this? at the time of marriage to have an ass! What a miserable thing! What! will he give that angelic girl in wedlock to a donkey?" At length Gandharba-Sena, addressing the king in Sanskrit, urged him to perform his promise. He reminded his future father-in-law that there is no act more meritorious than speaking truth; that the mortal frame is a mere dress, and that wise men never estimate the value of a person by his clothes. He added that he was in that shape from the curse of his sire, and that during the night he had the body of a man. Of his being the son of Indra there could be no doubt. Hearing the donkey thus speak Sanskrit, for it was never known that an ass could discourse in that classical tongue, the minds of the people were changed, and they confessed that, although he had an asinine form he was unquestionably the son of Indra. The king, therefore, gave him his daughter in marriage.[FN#4] The metamorphosis brings with it many misfortunes and strange occurrences, and it lasts till Fate in the author's hand restores the hero to his former shape and honours. Gandharba-Sena is a quasi-historical personage, who lived in the century preceding the Christian era. The story had, therefore, ample time to reach the ears of the learned African Apuleius, who was born A.D. 130. The Baital-Pachisi, or Twenty-five (tales of a) Baital[FN#5] - a Vampire or evil spirit which animates dead bodies - is an old and thoroughly Hindu repertory. It is the rude beginning of that fictitious history which ripened to the Arabian Nights' Entertainments, and which, fostered by the genius of Boccaccio, produced the romance of the chivalrous days, and its last development, the novel - that prose-epic of modern Europe. Composed in Sanskrit, "the language of the gods," alias the Latin of India, it has been translated into all the Prakrit or vernacular and modern dialects of the great peninsula. The reason why it has not found favour with the Moslems is doubtless the highly polytheistic spirit which pervades it; moreover, the Faithful had already a specimen of that style of composition. This was the Hitopadesa, or Advice of a Friend, which, as a line in its introduction informs us, was borrowed from an older book, the Panchatantra, or Five Chapters. It is a collection of apologues recited by a learned Brahman, Vishnu Sharma by name, for the edification of his pupils, the sons of an Indian Raja. They have been adapted to or translated into a number of languages, notably into Pehlvi and Persian, Syriac and Turkish, Greek and Latin, Hebrew and Arabic. And as the Fables of Pilpay,[FN#6] are generally known, by name at least, to European litterateurs. . Voltaire remarks,[FN#7] "Quand on fait reflexion que presque toute la terre a ete infatuee de pareils comes, et qu'ils ont fait l'education du genre humain, on trouve les fables de Pilpay, Lokman, d'Esope bien raisonnables." These tales, detached, but strung together by artificial means pearls with a thread drawn through them - are manifest precursors of the Decamerone, or Ten Days. A modern Italian critic describes the now classical fiction as a collection of one hundred of those novels which Boccaccio is believed to have read out at the court of Queen Joanna of Naples, and which later in life were by him assorted together by a most simple and ingenious contrivance. But the great Florentine invented neither his stories nor his " plot," if we may so call it. He wrote in the middle of the fourteenth century (1344-8) when the West had borrowed many things from the East, rhymes[FN#8] and romance, lutes and drums, alchemy and knight-errantry. Many of the "Novelle" are, as Orientalists well know, to this day sung and recited almost textually by the wandering tale-tellers, bards, and rhapsodists of Persia and Central Asia. The great kshatriya,(soldier) king Vikramaditya,[FN#9] or Vikramarka, meaning the "Sun of Heroism," plays in India the part of King Arthur, and of Harun al-Rashid further West. He is a semi-historical personage. The son of Gandharba-Sena the donkey and the daughter of the King of Dhara, he was promised by his father the strength of a thousand male elephants. When his sire died, his grandfather, the deity Indra, resolved that the babe should not be born, upon which his mother stabbed herself. But the tragic event duly happening during the ninth month, Vikram came into the world by himself, and was carried to Indra, who pitied and adopted him, and gave him a good education. The circumstances of his accession to the throne, as will presently appear, are differently told. Once, however, made King of Malaya, the modern Malwa, a province of Western Upper India, he so distinguished himself that the Hindu fabulists, with their usual brave kind of speaking, have made him "bring the whole earth under the shadow of one umbrella," The last ruler of the race of Mayura, which reigned 318 years, was Raja-pal. He reigned 25 years, but giving himself up to effeminacy, his country was invaded by Shakaditya, a king from the highlands of Kumaon. Vikramaditya, in the fourteenth year of his reign, pretended to espouse the cause of Raja-pal, attacked and destroyed Shakaditya, and ascended the throne of Delhi. His capital was Avanti, or Ujjayani, the modern Ujjain. It was 13 kos (26 miles) long by 18 miles wide, an area of 468 square miles, but a trifle in Indian History. He obtained the title of Shakari, "foe of the Shakas," the Sacae or Scythians, by his victories over that redoubtable race. In the Kali Yug, or Iron Age, he stands highest amongst the Hindu kings as the patron of learning. Nine persons under his patronage, popularly known as the "Nine Gems of Science," hold in India the honourable position of the Seven Wise Men of Greece. These learned persons wrote works in the eighteen original dialects from which, say the Hindus, all the languages of the earth have been derived.[FN#10] Dhanwantari enlightened the world upon the subjects of medicine and of incantations. Kshapanaka treated the primary elements. Amara-Singha compiled a Sanskrit dictionary and a philosophical treatise. Shankubetalabhatta composed comments, and Ghatakarpara a poetical work of no great merit. The books of Mihira are not mentioned. Varaha produced two works on astrology and one on arithmetic. And Bararuchi introduced certain improvements in grammar, commented upon the incantations, and wrote a poem in praise of King Madhava. But the most celebrated of all the patronized ones was Kalidasa. His two dramas, Sakuntala,[FN#11] and Vikram and Urvasi,[FN#12] have descended to our day; besides which he produced a poem on the seasons, a work on astronomy, a poetical history of the gods, and many other books.[FN#13] Vikramaditya established the Sambat era, dating from A.C. 56. After a long, happy, and glorious reign, he lost his life in a war with Shalivahana, King of Pratisthana. That monarch also left behind him an era called the " Shaka," beginning with A.D. 78. It is employed, even now, by the Hindus in recording their births, marriages, and similar occasions. King Vikramaditya was succeeded by his infant son Vikrama-Sena, and father and son reigned over a period of 93 years. At last the latter was supplanted by a devotee named Samudra-pala, who entered into his body by miraculous means. The usurper reigned 24 years and 2 months, and the throne of Delhi continued in the hands of his sixteen successors, who reigned 641 years and 3 months. Vikrama-pala,, the last, was slain in battle by Tilaka-chandra, King of Vaharannah[FN#14]. It is not pretended that the words of these Hindu tales are preserved to the letter. The question about the metamorphosis of cats into tigers, for instance, proceeded from a Gem of Learning in a university much nearer home than Gaur. Similarly the learned and still living Mgr. Gaume (Traite du Saint-Esprit, p.. 81) joins Camerarius in the belief that serpents bite women rather than men. And he quotes (p.. 192) Cornelius a Lapide, who informs us that the leopard is the produce of a lioness with a hyena or a bard.. The merit of the old stories lies in their suggestiveness and in their general applicability. I have ventured to remedy the conciseness of their language, and to clothe the skeleton with flesh and blood. To My Uncle, ROBERT BAGSHAW, OF DOVERCOURT, These Tales, That Will Remind Him Of A Land Which He Knows So Well, Are Affectionately Inscribed. VIKRAM AND THE VAMPIRE. INTRODUCTION The sage Bhavabhuti -- Eastern teller of these tales -- after making his initiatory and propitiatory conge to Ganesha, Lord of Incepts, informs the reader that this book is a string of fine pearls to be hung round the neck of human intelligence; a fragrant flower to be borne on the turband of mental wisdom; a jewel of pure gold, which becomes the brow of all supreme minds; and a handful of powdered rubies, whose tonic effects will appear palpably upon the mental digestion of every patient. Finally, that by aid of the lessons inculcated in the following pages, man will pass happily through this world into the state of absorption, where fables will be no longer required. He then teaches us how Vikramaditya the Brave became King of Ujjayani. Some nineteen centuries ago, the renowned city of Ujjayani witnessed the birth of a prince to whom was given the gigantic name Vikramaditya. Even the Sanskrit-speaking people, who are not usually pressed for time, shortened it to "Vikram", and a little further West it would infallibly have been docked down to "Vik". Vikram was the second son of an old king Gandharba-Sena, concerning whom little favourable has reached posterity, except that he became an ass, married four queens, and had by them six sons, each of whom was more learned and powerful than the other. It so happened that in course of time the father died. Thereupon his eldest heir, who was known as Shank, succeeded to the carpet of Rajaship, and was instantly murdered by Vikram, his "scorpion", the hero of the following pages.[FN#15] By this act of vigour and manly decision, which all youngerbrother princes should devoutly imitate, Vikram having obtained the title of Bir, or the Brave, made himself Raja. He began to rule well, and the gods so favoured him that day by day his dominions increased. At length he became lord of all India, and having firmly established his government, he instituted an era--an uncommon feat for a mere monarch, especially when hereditary. The steps,[FN#16] says the historian, which he took to arrive at that pinnacle of grandeur, were these: The old King calling his two grandsons Bhartari-hari and Vikramaditya, gave them good counsel respecting their future learning. They were told to master everything, a certain way not to succeed in anything. They were diligently to learn grammar, the Scriptures, and all the religious sciences. They were to become familiar with military tactics, international law, and music, the riding of horses and elephants-- especially the latter--the driving of chariots, and the use of the broadsword, the bow, and the mogdars or Indian clubs. They were ordered to be skilful in all kinds of games, in leaping and running, in besieging forts, in forming and breaking bodies of troops; they were to endeavour to excel in every princely quality, to be cunning in ascertaining the power of an enemy, how to make war, to perform journeys, to sit in the presence of the nobles, to separate the different sides of a question, to form alliances, to distinguish between the innocent and the guilty, to assign proper punishments to the wicked, to exercise authority with perfect justice, and to be liberal. The boys were then sent to school, and were placed under the care of excellent teachers, where they became truly famous. Whilst under pupilage, the eldest was allowed all the power necessary to obtain a knowledge of royal affairs, and he was not invested with the regal office till in these preparatory steps he had given full satisfaction to his subjects, who expressed high approval of his conduct. The two brothers often conversed on the duties of kings, when the great Vikramaditya gave the great Bhartari-hari the following valuable advice[FN#17]: "As Indra, during the four rainy months, fills the earth with water, so a king should replenish his treasury with money. As Surya the sun, in warming the earth eight months, does not scorch it, so a king, in drawing revenues from his people, ought not to oppress them. As Vayu, the wind, surrounds and fills everything, so the king by his officers and spies should become acquainted with the affairs and circumstances of his whole people. As Yama judges men without partiality or prejudice, and punishes the guilty, so should a king chastise, without favour, all offenders. As Varuna, the regent of water, binds with his pasha or divine noose his enemies, so let a king bind every malefactor safely in prison. As Chandra,[FN#18] the moon, by his cheering light gives pleasure to all, thus should a king, by gifts and generosity, make his people happy. And as Prithwi, the earth, sustains all alike, so should a king feel an equal affection and forbearance towards every one." Become a monarch, Vikram meditated deeply upon what is said of monarchs:--"A king is fire and air; he is both sun and moon; he is the god of criminal justice; he is the genius of wealth; he is the regent of water; he is the lord of the firmament; he is a powerful divinity who appears in human shape." He reflected with some satisfaction that the scriptures had made him absolute, had left the lives and properties of all his subjects to his arbitrary will, had pronounced him to be an incarnate deity, and had threatened to punish with death even ideas derogatory to his honour. He punctually observed all the ordinances laid down by the author of the Niti, or institutes of government. His night and day were divided into sixteen pahars or portions, each one hour and a half, and they were disposed of as follows:-Before dawn Vikram was awakened by a servant appointed to this special duty. He swallowed-- a thing allowed only to a khshatriya or warrior-- Mithridatic every morning on the saliva[FN#19], and he made the cooks taste every dish before he ate of it. As soon as he had risen, the pages in waiting repeated his splendid qualities, and as he left his sleeping-room in full dress, several Brahmans rehearsed the praises of the gods. Presently he bathed, worshipped his guardian deity, again heard hymns, drank a little water, and saw alms distributed to the poor. He ended this watch by auditing his accounts. Next entering his court, he placed himself amidst the assembly. He was always armed when he received strangers, and he caused even women to be searched for concealed weapons. He was surrounded by so many spies and so artful, that of a thousand, no two ever told the same tale. At the levee, on his right sat his relations, the Brahmans, and men of distinguished birth. The other castes were on the left, and close to him stood the ministers and those whom he delighted to consult. Afar in front gathered the bards chanting the praises of the gods and of the king; also the charioteers, elephanteers, horsemen, and soldiers of valour. Amongst the learned men in those assemblies there were ever some who were well instructed in all the scriptures, and others who had studied in one particular school of philosophy, and were acquainted only with the works on divine wisdom, or with those on justice, civil and criminal, on the arts, mineralogy or the practice of physic; also persons cunning in all kinds of customs; riding-masters, dancingmasters, teachers of good behaviour, examiners, tasters, mimics, mountebanks, and others, who all attended the court and awaited the king's commands. He here pronounced judgment in suits of appeal. His poets wrote about him: The lord of lone splendour an instant suspends His course at mid~noon, ere he westward descends; And brief are the moments our young monarch knows, Devoted to pleasure or paid to repose! Before the second sandhya,[FN#20] or noon, about the beginning of the third watch, he recited the names of the gods, bathed, and broke his fast in his private room; then rising from food, he was amused by singers and dancing girls. The labours of the day now became lighter. After eating he retired, repeating the name of his guardian deity, visited the temples, saluted the gods conversed with the priests, and proceeded to receive and to distribute presents. Fifthly, he discussed political questions with his ministers and councillors. On the announcement of the herald that it was the sixth watch-about 2 or 3 P.M.--Vikram allowed himself to follow his own inclinations, to regulate his family, and to transact business of a private and personal nature. After gaining strength by rest, he proceeded to review his troops, examining the men, saluting the officers, and holding military councils. At sunset he bathed a third time and performed the five sacraments of listening to a prelection of the Veda; making oblations to the manes; sacrificing to Fire in honour of the deities; giving rice to dumb creatures; and receiving guests with due ceremonies. He spent the evening amidst a select company of wise, learned, and pious men, conversing on different subjects, and reviewing the business of the day. The night was distributed with equal care. During the first portion Vikram received the reports which his spies and envoys, dressed in every disguise, brought to him about his enemies. Against the latter he ceased not to use the five arts, namely--dividing the kingdom, bribes, mischief-making, negotiations, and brute-force-especially preferring the first two and the last. His forethought and prudence taught him to regard all his nearest neighbours and their allies as hostile. The powers beyond those natural enemies he considered friendly because they were the foes of his foes. And all the remoter nations he looked upon as neutrals, in a transitional or provisional state as it were, till they became either his neighbours' neighbours, or his own neighbours, that is to say, his friends or his foes. This important duty finished he supped, and at the end of the third watch he retired to sleep, which was not allowed to last beyond three hours. In the sixth watch he arose and purified himself. The seventh was devoted to holding private consultations with his ministers, and to furnishing the officers of government with requisite instructions. The eighth or last watch was spent with the Purohita or priest, and with Brahmans, hailing the dawn with its appropriate rites; he then bathed, made the customary offerings, and prayed in some unfrequented place near pure water. And throughout these occupations he bore in mind the duty of kings, namely--to pursue every object till it be accomplished; to succour all dependents, and hospitably to receive guests, however numerous. He was generous to his subjects respecting taxes, and kind of speech; yet he was inexorable as death in the punishment of offenses. He rarely hunted, and he visited his pleasure gardens only on stated days. He acted in his own dominions with justice; he chastised foreign foes with rigour; he behaved generously to Brahmans, and he avoided favouritism amongst his friends. In war he never slew a suppliant, a spectator, a person asleep or undressed, or anyone that showed fear. Whatever country he conquered, offerings were presented to its gods, and effects and money were given to the reverends. But what benefited him most was his attention to the creature comforts of the nine Gems of Science: those eminent men ate and drank themselves into fits of enthusiasm, and ended by immortalizing their patron's name. Become Vikram the Great he established his court at a delightful and beautiful location rich in the best of water. The country was difficult of access, and artificially made incapable of supporting a host of invaders, but four great roads met near the city. The capital was surrounded with durable ramparts, having gates of defence, and near it was a mountain fortress, under the especial charge of a great captain. The metropolis was well garrisoned and provisioned, and it surrounded the royal palace, a noble building without as well as within. Grandeur seemed embodied there, and Prosperity had made it her own. The nearer ground, viewed from the terraces and pleasure pavilions, was a lovely mingling of rock and mountain, plain and valley, field and fallow, crystal lake and glittering stream. The banks of the winding Lavana were fringed with meads whose herbage, pearly with morning dew, afforded choicest grazing for the sacred cow, and were dotted with perfumed clumps of Bo-trees, tamarinds, and holy figs: in one place Vikram planted 100,000 in a single orchard and gave them to his spiritual advisers. The river valley separated the stream from a belt of forest growth which extended to a hill range, dark with impervious jungle, and cleared here and there for the cultivator's village. Behind it, rose another sub-range, wooded with a lower bush and already blue with air, whilst in the background towered range upon range, here rising abruptly into points and peaks, there ramp-shaped or wallformed, with sheer descents, and all of light azure hue adorned with glories of silver and gold. After reigning for some years, Vikram the Brave found himself at the age of thirty, a staid and sober middle-aged man, He had several sons--daughters are naught in India--by his several wives, and he had some paternal affection for nearly all--except of course, for his eldest son, a youth who seemed to conduct himself as though he had a claim to the succession. In fact, the king seemed to have taken up his abode for life at Ujjayani, when suddenly he bethought himself, "I must visit those countries of whose names I am ever hearing." The fact is, he had determined to spy out in disguise the lands of all his foes, and to find the best means of bringing against them his formidable army. ****** We now learn how Bhartari Raja becomes Regent of Ujjayani. Having thus resolved, Vikram the Brave gave the government into the charge of a younger brother, Bhartari Raja, and in the garb of a religious mendicant, accompanied by Dharma Dhwaj, his second son, a youth bordering on the age of puberty, he began to travel from city to city, and from forest to forest. The Regent was of a settled melancholic turn of mind, having lost in early youth a very peculiar wife. One day, whilst out hunting, he happened to pass a funeral pyre, upon which a Brahman's widow had just become Sati (a holy woman) with the greatest fortitude. On his return home he related the adventure to Sita Rani, his spouse, and she at once made reply that virtuous women die with their husbands, killed by the fire of grief, not by the flames of the pile. To prove her truth the prince, after an affectionate farewell, rode forth to the chase, and presently sent back the suite with his robes torn and stained, to report his accidental death. Sita perished upon the spot, and the widower remained inconsolable--for a time. He led the dullest of lives, and took to himself sundry spouses, all equally distinguished for birth, beauty, and modesty. Like his brother, he performed all the proper devoirs of a Raja, rising before the day to finish his ablutions, to worship the gods, and to do due obeisance to the Brahmans. He then ascended the throne, to judge his people according to the Shastra, carefully keeping in subjection lust, anger, avarice, folly, drunkenness, and pride; preserving himself from being seduced by the love of gaming and of the chase; restraining his desire for dancing, singing, and playing on musical instruments, and refraining from sleep during daytime, from wine, from molesting men of worth, from dice, from putting human beings to death by artful means, from useless travelling, and from holding any one guilty without the commission of a crime. His levees were in a hall decently splendid, and he was distinguished only by an umbrella of peacock's feathers; he received all complainants, petitioners, and presenters of offenses with kind looks and soft words. He united to himself the seven or eight wise councillors, and the sober and virtuous secretary that formed the high cabinet of his royal brother, and they met in some secret lonely spot, as a mountain, a terrace, a bower or a forest, whence women, parrots, and other talkative birds were carefully excluded. And at the end of this useful and somewhat laborious day, he retired to his private apartments, and, after listening to spiritual songs and to soft music, he fell asleep. Sometimes he would summon his brother's "Nine Gems of Science," and give ear to their learned discourses. But it was observed that the viceroy reserved this exercise for nights when he was troubled with insomnia--the words of wisdom being to him an infallible remedy for that disorder. Thus passed onwards his youth, doing nothing that it could desire, forbidden all pleasures because they were unprincely, and working in the palace harder than in the pauper's hut. Having, however, fortunately for himself, few predilections and no imagination, he began to pride himself upon being a philosopher. Much business from an early age had dulled his wits, which were never of the most brilliant; and in the steadily increasing torpidity of his spirit, he traced the germs of that quietude which forms the highest happiness of man in this storm of matter called the world. He therefore allowed himself but one friend of his soul. He retained, I have said, his brother's seven or eight ministers; he was constant in attendance upon the Brahman priests who officiated at the palace, and who kept the impious from touching sacred property; and he was courteous to the commander-in-chief who directed his warriors, to the officers of justice who inflicted punishment upon offenders, and to the lords of towns, varying in number from one to a thousand. But he placed an intimate of his own in the high position of confidential councillor, the ambassador to regulate war and peace. Mahi-pala was a person of noble birth, endowed with shining abilities, popular, dexterous in business, acquainted with foreign parts, famed for eloquence and intrepidity, and as Menu the Lawgiver advises, remarkably handsome. Bhartari Raja, as I have said, became a quietist and a philosopher. But Kama,[FN#21] the bright god who exerts his sway over the three worlds, heaven and earth and grewsome Hades,[FN#22] had marked out the prince once more as the victim of his blossomtipped shafts and his flowery bow. How, indeed, could he hope to escape the doom which has fallen equally upon Brahma the Creator, Vishnu the Preserver, and dreadful Shiva the Three-eyed Destroyer[FN#23]? By reason of her exceeding beauty, her face was a full moon shining in the clearest sky; her hair was the purple cloud of autumn when, gravid with rain, it hangs low over earth; and her complexion mocked the pale waxen hue of the large-flowered jasmine. Her eyes were those of the timid antelope; her lips were as red as those of the pomegranate's bud, and when they opened, from them distilled a fountain of ambrosia. Her neck was like a pigeon's; her hand the pink lining of the conch-shell; her waist a leopard's; her feet the softest lotuses. In a word, a model of grace and loveliness was Dangalah Rani, Raja Bhartari's last and youngest wife. The warrior laid down his arms before her; the politician spoke out every secret in her presence. The religious prince would have slaughtered a cow--that sole unforgivable sin--to save one of her eyelashes: the absolute king would not drink a cup of water without her permission; the staid philosopher, the sober quietist, to win from her the shadow of a smile, would have danced before her like a singing-girl. So desperately enamoured became Bhartari Raja. It is written, however, that love, alas! breeds not love; and so it happened to the Regent. The warmth of his affection, instead of animating his wife, annoyed her; his protestations wearied her; his vows gave her the headache; and his caresses were a colic that made her blood run cold. Of course, the prince perceived nothing, being lost in wonder and admiration of the beauty's coyness and coquetry. And as women must give away their hearts, whether asked or not, so the lovely Dangalah Rani lost no time in lavishing all the passion of her idle soul upon Mahi-pala, the handsome ambassador of peace and war. By this means the three were happy and were contented; their felicity, however, being built on a rotten foundation, could not long endure. It soon ended in the following extraordinary way. In the city of Ujjayani,[FN#24] within sight of the palace, dwelt a Brahman and his wife, who, being old and poor, and having nothing else to do, had applied themselves to the practice of austere devotion.[FN#25] They fasted and refrained from drink, they stood on their heads and held their arms for weeks in the air; they prayed till their knees were like pads; they disciplined themselves with scourges of wire; and they walked about unclad in the cold season, and in summer they sat within a circle of flaming wood, till they became the envy and admiration of all the plebeian gods that inhabit the lower heavens. In fine, as a reward for their exceeding piety, the venerable pair received at the hands of a celestial messenger an apple of the tree Kalpavriksha-- a fruit which has the virtue of conferring eternal life upon him that tastes it. Scarcely had the god disappeared, when the Brahman, opening his toothless mouth, prepared to eat the fruit of immortality. Then his wife addressed him in these words, shedding copious tears the while: "To die, O man, is a passing pain; to be poor is an interminable anguish. Surely our present lot is the penalty of some great crime committed by us in a past state of being.[FN#26] Callest thou this state life? Better we die at once, and so escape the woes of the world!" Hearing these words, the Brahman sat undecided, with open jaws and eyes fixed upon the apple. Presently he found tongue: "I have accepted the fruit, and have brought it here; but having heard thy speech, my intellect hath wasted away; now I will do whatever thou pointest out." The wife resumed her discourse, which had been interrupted by a more than usually copious flow of tears. "Moreover, O husband, we are old, and what are the enjoyments of the stricken in years? Truly quoth the poet-Die loved in youth, not hated in age. If that fruit could have restored thy dimmed eyes, and deaf ears, and blunted taste, and warmth of love, I had not spoken to thee thus." After which the Brahman threw away the apple, to the great joy of his wife, who felt a natural indignation at the prospect of seeing her goodman become immortal, whilst she still remained subject to the laws of death; but she concealed this motive in the depths of her thought, enlarging, as women are apt to do, upon everything but the truth. And she spoke with such success, that the priest was about to toss in his rage the heavenly fruit into the fire, reproaching the gods as if by sending it they had done him an injury. Then the wife snatched it out of his hand, and telling him it was too precious to be wasted, bade him arise and gird his loins and wend him to the Regent's palace, and offer him the fruit--as King Vikram was absent--with a right reverend brahmanical benediction. She concluded with impressing upon her unworldly husband the necessity of requiring a large sum of money as a return for his inestimable gift. "By this means, "she said, "thou mayst promote thy present and future welfare.[FN#27]" Then the Brahman went forth, and standing in the presence of the Raja, told him all things touching the fruit, concluding with "O, mighty prince! vouchsafe to accept this tribute, and bestow wealth upon me. I shall be happy in your living long!" Bhartari Raja led the supplicant into an inner strongroom, where stood heaps of the finest gold-dust, and bade him carry away all that he could; this the priest did, not forgetting to fill even his eloquent and toothless mouth with the precious metal. Having dismissed the devotee groaning under the burden, the Regent entered the apartments of his wives, and having summoned the beautiful Queen Dangalah Rani, gave her the fruit, and said, "Eat this, light of my eyes! This fruit--joy of my heart!--will make thee everlastingly young and beautiful." The pretty queen, placing both hands upon her husband's bosom, kissed his eyes and lips, and sweetly smiling on his face--for great is the guile of women--whispered, "Eat it thyself, dear one, or at least share it with me; for what is life and what is youth without the presence of those we love?" But the Raja, whose heart was melted by these unusual words, put her away tenderly, and, having explained that the fruit would serve for only one person, departed. Whereupon the pretty queen, sweetly smiling as before, slipped the precious present into her pocket. When the Regent was transacting business in the hall of audience she sent for the ambassador who regulated war and peace, and presented him with the apple in a manner at least as tender as that with which it had been offered to her. Then the ambassador, after slipping the fruit into his pocket also, retired from the presence of the pretty queen, and meeting Lakha, one of the maids of honour, explained to her its wonderful power, and gave it to her as a token of his love. But the maid of honour, being an ambitious girl, determined that the fruit was a fit present to set before the Regent in the absence of the King. Bhartari Raja accepted it, bestowed on her great wealth, and dismissed her with many thanks. He then took up the apple and looked at it with eyes brimful of tears, for he knew the whole extent of his misfortune. His heart ached, he felt a loathing for the world, and he said with sighs and groans[FN#28]: "Of what value are these delusions of wealth and affection, whose sweetness endures for a moment and becomes eternal bitterness? Love is like the drunkard's cup: delicious is the first drink, palling are the draughts that succeed it, and most distasteful are the dregs. What is life but a restless vision of imaginary pleasures and of real pains, from which the only waking is the terrible day of death? The affection of this world is of no use, since, in consequence of it, we fall at last into hell. For which reason it is best to practice the austerities of religion, that the Deity may bestow upon us hereafter that happiness which he refuses to us here!" Thus did Bhartari Raja determine to abandon the world. But before setting out for the forest, he could not refrain from seeing the queen once more, so hot was the flame which Kama had kindled in his heart. He therefore went to the apartments of his women, and having caused Dangalah Rani to be summoned, he asked her what had become of the fruit which he had given to her. She answered that, according to his command, she had eaten it. Upon which the Regent showed her the apple, and she beholding it stood aghast, unable to make any reply. The Raja gave careful orders for her beheading; he then went out, and having had the fruit washed, ate it. He quitted the throne to be a jogi, or religious mendicant, and without communicating with any one departed into the jungle. There he became such a devotee that death had no power over him, and he is wandering still. But some say that he was duly absorbed into the essence of the Deity. ****** We are next told how the valiant Vikram returned to his own country. Thus Vikram's throne remained empty. When the news reached King Indra, Regent of the Lower Firmament and Protector of Earthly Monarchs, he sent Prithwi Pala, a fierce giant,[FN#29] to defend the city of Ujjayani till such time as its lawful master might reappear, and the guardian used to keep watch and ward night and day over his trust. In less than a year the valorous Raja Vikram became thoroughly tired of wandering about the woods half dressed: now suffering from famine, then exposed to the attacks of wild beasts, and at all times very ill at ease. He reflected also that he was not doing his duty to his wives and children; that the heir-apparent would probably make the worst use of the parental absence; and finally, that his subjects, deprived of his fatherly care, had been left in the hands of a man who, for ought he could say, was not worthy of the high trust. He had also spied out all the weak points of friend and foe. Whilst these and other equally weighty considerations were hanging about the Raja's mind, he heard a rumour of the state of things spread abroad; that Bhartari, the regent, having abdicated his throne, had gone away into the forest. Then quoth Vikram to his son,"We have ended our wayfarings, now let us turn our steps homewards!" The gong was striking the mysterious hour of midnight as the king and the young prince approached the principal gate. And they were pushing through it when a monstrous figure rose up before them and called out with a fearful voice, "Who are ye, and where are ye going ? Stand and deliver your names!" "I am Raja Vikram," rejoined the king, half choked with rage, "and I am come to mine own city. Who art thou that darest to stop or stay me?" "That question is easily answered," cried Prithwi Pala the giant, in his roaring voice; "the gods have sent me to protect Ujjayani. If thou be really Raja Vikram, prove thyself a man: first fight with me, and then return to thine own." The warrior king cried "Sadhu!" wanting nothing better. He girt his girdle tight round his loins, summoned his opponent into the empty space beyond the gate, told him to stand on guard, and presently began to devise some means of closing with or running in upon him. The giant's fists were large as watermelons, and his knotted arms whistled through the air like falling trees, threatening fatal blows. Besides which the Raja's head scarcely reached the giant's stomach, and the latter, each time he struck out, whooped so abominably loud, that no human nerves could remain unshaken. At last Vikram's good luck prevailed. The giant's left foot slipped, and the hero, seizing his antagonist's other leg, began to trip him up. At the same moment the young prince, hastening to his parent's assistance, jumped viciously upon the enemy's naked toes. By their united exertions they brought him to the ground, when the son sat down upon his stomach, making himself as weighty as he well could, whilst the father, climbing up to the monster's throat, placed himself astride upon it, and pressing both thumbs upon his eyes, threatened to blind him if he would not yield. Then the giant, modifying the bellow of his voice, cried out-"O Raja, thou hast overthrown me, and I grant thee thy life." "Surely thou art mad, monster," replied the king, in jeering tone, half laughing, half angry. "To whom grantest thou life? If I desire it I can kill thee; how, then, cost thou talk about granting me my life?" "Vikram of Ujjayani," said the giant, "be not too proud! I will save thee from a nearly impending death. Only hearken to the tale which I have to tell thee, and use thy judgment, and act upon it. So shalt thou rule the world free from care, and live without danger, and die happily." "Proceed," quoth the Raja, after a moment's thought, dismounting from the giant's throat, and beginning to listen with all his ears. The giant raised himself from the ground, and when in a sitting posture, began in solemn tones to speak as follows: "In short, the history of the matter is, that three men were born in this same city of Ujjayani, in the same lunar mansion, in the same division of the great circle described upon the ecliptic, and in the same period of time. You, the first, were born in the house of a king. The second was an oilman's son, who was slain by the third, a jogi, or anchorite, who kills all he can, wafting the sweet scent of human sacrifice to the nostrils of Durga, goddess of destruction. Moreover, the holy man, after compassing the death of the oilman's son, has suspended him head downwards from a mimosa tree in a cemetery. He is now anxiously plotting thy destruction. He hath murdered his own child-- " "And how came an anchorite to have a child?" asked Raja Vikram, incredulously. "That is what I am about to tell thee," replied the giant. "In the good days of thy generous father, Gandharba-Sena, as the court was taking its pleasure in the forest, they saw a devotee, or rather a devotee's head, protruding from a hole in the ground. The white ants had surrounded his body with a case of earth, and had made their home upon his skin. All kinds of insects and small animals crawled up and down the face, yet not a muscle moved. Wasps had hung their nests to its temples, and scorpions wandered in and out of the matted and clotted hair; yet the hermit felt them not. He spoke to no one; he received no gifts; and had it not been for the opening of his nostrils, as he continually inhaled the pungent smoke of a thorn fire, man would have deemed him dead. Such were his religious austerities. "Thy father marvelled much at the sight, and rode home in profound thought. That evening, as he sat in the hall of audience, he could speak of nothing but the devotee; and his curiosity soon rose to such a pitch, that he proclaimed about the city a reward of one hundred gold pieces to any one that could bring to court this anchorite of his own free will. "Shortly afterwards, Vasantasena, a singing and dancing girl more celebrated for wit and beauty than for sagesse or discretion, appeared before thy sire, and offered for the petty inducement of a gold bangle to bring the anchorite into the palace, carrying a baby on his shoulder. "The king hearing her speak was astonished, gave her a betel leaf in token that he held her to her promise, and permitted her to depart, which she did with a laugh of triumph. "Vasantasena went directly to the jungle, where she found the pious man faint with thirst, shriveled with hunger, and half dead with heat and cold. She cautiously put out the fire. Then, having prepared a confection, she approached from behind and rubbed upon his lips a little of the sweetmeat, which he licked up with great relish. Thereupon she made more and gave it to him. After two days of this generous diet he gained some strength, and on the third, as he felt a finger upon his mouth, he opened his eyes and said, "Why hast thou come here?" "The girl, who had her story in readiness, replied: "I am the daughter of a deity, and have practiced religious observances in the heavenly regions. I have now come into this forest!" And the devotee, who began to think how much more pleasant is such society than solitude, asked her where her hut was, and requested to be led there. "Then Vasantasena, having unearthed the holy man and compelled him to purify himself, led him to the abode which she had caused to be built for herself in the wood. She explained its luxuries by the nature of her vow, which bound her to indulge in costly apparel, in food with six flavours, and in every kind of indulgence.[FN#30] In course of time the hermit learned to follow her example; he gave up inhaling smoke, and he began to eat and drink as a daily occupation. "At length Kama began to trouble him. Briefly the saint and saintess were made man and wife, by the simple form of matrimony called the Gandharba-vivaha,[FN#31] and about ten months afterwards a son was born to them. Thus the anchorite came to have a child. "Remained Vasantasena's last feat. Some months passed: then she said to the devotee her husband, 'Oh saint! let us now, having finished our devotions, perform a pilgrimage to some sacred place, that all the sins of our bodies may be washed away, after which we will die and depart into everlasting happiness.' Cajoled by these speeches, the hermit mounted his child upon his shoulder and followed her where she went--directly into Raja Gandharba-Sena's palace. "When the king and the ministers and the officers and the courtiers saw Vasantasena, and her spouse carrying the baby, they recognized her from afar. The Raja exclaimed, 'Lo! this is the very singing girl who went forth to bring back the devotee. 'And all replied: 'O great monarch! thou speakest truly; this is the very same woman. And be pleased to observe that whatever things she, having asked leave to undertake, went forth to do, all these she hath done!' Then gathering around her they asked her all manner of questions, as if the whole matter had been the lightest and the most laughable thing in the world. "But the anchorite, having heard the speeches of the king and his courtiers, thought to himself, 'They have done this for the purpose of taking away the fruits of my penance.' Cursing them all with terrible curses, and taking up his child, he left the hall. Thence he went to the forest, slaughtered the innocent, and began to practice austerities with a view to revenge that hour, and having slain his child, he will attempt thy life. His prayers have been heard. In the first place they deprived thee of thy father. Secondly, they cast enmity between thee and thy brother, thus dooming him to an untimely end. Thirdly, they are now working thy ruin. The anchorite's design is to offer up a king and a king's son to his patroness Durga, and by virtue of such devotional act he will obtain the sovereignty of the whole world! "But I have promised, O Vikram, to save thee, if such be the will of Fortune, from impending destruction. Therefore hearken well unto my words. Distrust them that dwell amongst the dead, and remember that it is lawful and right to strike off his head that would slay thee. So shalt thou rule the universal earth, and leave behind thee an immortal name!" Suddenly Prithwi Pala, the giant, ceased speaking, and disappeared. Vikram and his son then passed through the city gates, feeling their limbs to be certain that no bones were broken, and thinking over the scene that had occurred. ****** We now are informed how the valiant King Vikram met with the Vampire. It was the spring season when the Raja returned, and the Holi festival[FN#32] caused dancing and singing in every house. Ujjayani was extraordinarily happy and joyful at the return of her ruler, who joined in her gladness with all his kingly heart. The faces and dresses of the public were red and yellow with gulal and abir,--perfumed powders,[FN#33]--which were sprinkled upon one another in token of merriment. Musicians deafened the citizens' ears, dancing girls performed till ready to faint with fatigue, the manufacturers of comfits made their fortunes, and the Nine Gems of Science celebrated the auspicious day with the most longwinded odes. The royal hero, decked in regal attire, and attended by many thousands of state palanquins glittering with their various ornaments, and escorted by a suite of a hundred kingly personages, with their martial array of the four hosts, of cavalry, elephants, chariots, and infantry, and accompanied by Amazon girls, lovely as the suite of the gods, himself a personification of majesty, bearing the white parasol of dominion, with a golden staff and tassels, began once more to reign. After the first pleasures of return, the king applied himself unremittingly to good government and to eradicating the abuses which had crept into the administration during the period of his wanderings. Mindful of the wise saying, "if the Rajadid not punish the guilty, the stronger would roast the weaker like a fish on the spit," he began the work of reform with an iron hand. He confiscated the property of a councillor who had the reputation of taking bribes; he branded the forehead of a sudra or servile man whose breath smelt of ardent spirits, and a goldsmith having been detected in fraud he ordered him to be cut in shreds with razors as the law in its mercy directs. In the case of a notorious evil-speaker he opened the back of his head and had his tongue drawn through the wound. A few murderers he burned alive on iron beds, praying the while that Vishnu might have mercy upon their souls. His spies were ordered, as the shastra called "The Prince" advises, to mix with robbers and thieves with a view of leading them into situations where they might most easily be entrapped, and once or twice when the fellows were too wary, he seized them and their relations and impaled them all, thereby conclusively proving, without any mistake, that he was king of earth. With the sex feminine he was equally severe. A woman convicted of having poisoned an elderly husband in order to marry a younger man was thrown to the dogs, which speedily devoured her. He punished simple infidelity by cutting off the offender's nose--an admirable practice, which is not only a severe penalty to the culprit, but also a standing warning to others, and an efficient preventative to any recurrence of the fault. Faithlessness combined with bad example or brazen-facedness was further treated by being led in solemn procession through the bazar mounted on a diminutive and crop-eared donkey, with the face turned towards the crupper. After a few such examples the women of Ujjayani became almost modest; it is the fault of man when they are not tolerably well behaved in one point at least. Every day as Vikram sat upon the judgment-seat, trying causes and punishing offenses, he narrowly observed the speech, the gestures, and the countenances of the various criminals and litigants and their witnesses. Ever suspecting women, as I have said, and holding them to be the root of all evil, he never failed when some sin or crime more horrible than usual came before him, to ask the accused, "Who is she?" and the suddenness of the question often elicited the truth by accident. For there can be nothing thoroughly and entirely bad unless a woman is at the bottom of it; and, knowing this, Raja Vikram made certain notable hits under the most improbable circumstances, which had almost given him a reputation for omniscience. But this is easily explained: a man intent upon squaring the circle will see squares in circles wherever he looks, and sometimes he will find them. In disputed cases of money claims, the king adhered strictly to established practice, and consulted persons learned in the law. He seldom decided a cause on his own judgment, and he showed great temper and patience in bearing with rough language from irritated plaintiffs and defendants, from the infirm, and from old men beyond eighty. That humble petitioners might not be baulked in having access to the "fountain of justice," he caused an iron box to be suspended by a chain from the windows of his sleeping apartment. Every morning he ordered the box to be opened before him, and listened to all the placets at full length. Even in this simple process he displayed abundant cautiousness. For, having forgotten what little of the humanities he had mastered in his youth, he would hand the paper to a secretary whose business it was to read it out before him; after which operation the man of letters was sent into an inner room, and the petition was placed in the hands of a second scribe. Once it so happened by the bungling of the deceitful kayasths(clerks) that an important difference was found to occur in the same sheet. So upon strict inquiry one secretary lost his ears and the other his right hand. After this petitions were rarely if ever falsified. The Raja Vikram also lost no time in attacking the cities and towns and villages of his enemies, but the people rose to a man against him, and hewing his army to pieces with their weapons, vanquished him. This took place so often that he despaired of bringing all the earth under the shadow of his umbrella. At length on one occasion when near a village he listened to a conversation of the inhabitants. A woman having baked some cakes was giving them to her child, who leaving the edges would eat only the middle. On his asking for another cake, she cried, "This boy's way is like Vikram's in his attempt to conquer the world!" On his inquiring "Mother, why, what am I doing; and what has Vikram done?" " Thou, my boy," she replied, "throwing away the outside of the cake eatest the middle only. Vikram also in his ambition, without subduing the frontiers before attacking the towns, invades the heart of the country and lays it waste. On that account, both the townspeople and others rising, close upon him from the frontiers to the centre, and destroy his army. That is his folly." Vikram took notice of the woman's words. He strengthened his army and resumed his attack on the provinces and cities, beginning with the frontiers, reducing the outer towns and stationing troops in the intervals. Thus he proceeded regularly with his invasions. After a respite, adopting the same system and marshalling huge armies, he reduced in regular course each kingdom and province till he became monarch of the whole world. It so happened that one day as Vikram the Brave sat upon the judgment-seat, a young merchant, by name Mal Deo, who had lately arrived at Ujjayani with loaded camels and elephants, and with the reputation of immense wealth, entered the palace court. Having been received with extreme condescension, he gave into the king's hand a fruit which he had brought in his own, and then spreading a prayer carpet on the floor he sat down. Presently, after a quarter of an hour, he arose and went away. When he had gone the king reflected in his mind: "Under this disguise, perhaps, is the very man of whom the giant spoke." Suspecting this, he did not eat the fruit, but calling the master of the household he gave the present to him, ordering him to keep it in a very careful manner. The young merchant, however, continued every day to court the honour of an interview, each time presenting a similar gift. By chance one morning Raja Vikram went, attended by his ministers, to see his stables. At this time the young merchant also arrived there, and in the usual manner placed a fruit in the royal hand. As the king was thoughtfully tossing it in the air, it accidentally fell from his fingers to the ground. Then the monkey, who was tethered amongst the horses to draw calamities from their heads,[FN#34] snatched it up and tore it to pieces. Whereupon a ruby of such size and water came forth that the king and his ministers, beholding its brilliancy, gave vent to expressions of wonder. Quoth Vikram to the young merchant severely--for his suspicions were now thoroughly roused--"Why hast thou given to us all this wealth?" "O great king," replied Mal Deo, demurely, "it is written in the scriptures (shastra) 'Of Ceremony' that 'we must not go emptyhanded into the presence of the following persons, namely, Rajas, spiritual teachers, judges, young maidens, and old women whose daughters we would marry.' But why, O Vikram, cost thou speak of one ruby only, since in each of the fruits which I have laid at thy feet there is a similar jewel?" Having heard this speech, the king said to the master of his household, "Bring all the fruits which I have entrusted to thee." The treasurer, on receiving the royal command, immediately brought them, and having split them, there was found in each one a ruby, one and all equally perfect in size and water. Raja Vibram beholding such treasures was excessively pleased. Having sent for a lapidary, he ordered him to examine the rubies, saying, "We cannot take anything with us out of this world. Virtue is a noble quality to possess here below--so tell justly what is the value of each of these gems.[FN#35]" To so moral a speech the lapidary replied, " Maha-Raja[FN#36]! thou hast said truly; whoever possesses virtue, possesses everything; virtue indeed accompanies us always, and is of advantage in both worlds. Hear, O great king! each gem is perfect in colour, quality and beauty. If I were to say that the value of each was ten million millions of suvarnas (gold pieces), even then thou couldst not understand its real worth. In fact, each ruby would buy one of the seven regions into which the earth is divided." The king on hearing this was delighted, although his suspicions were not satisfied; and, having bestowed a robe of honour upon the lapidary, dismissed him. Thereon, taking the young merchant's hand, he led him into the palace, seated him upon his own carpet in presence of the court, and began to say, "My entire kingdom is not worth one of these rubies: tell me how it is that thou who buyest and sellest hast given me such and so many pearls?" Mal Deo replied: "O great king, the speaking of matters like the following in public is not right; these things--prayers, spells, drugs, good qualities, household affairs, the eating of forbidden food, and the evil we may have heard of our neighbour--should not be discussed in full assembly. Privately I will disclose to thee my wishes. This is the way of the world; when an affair comes to six ears, it does not remain secret; if a matter is confided to four ears it may escape further hearing; and if to two ears even Brahma the Creator does not know it; how then can any rumour of it come to man?" Having heard this speech, Raja Vikram took Mal Deo aside, and began to ask him, saying, "O generous man! you have given me so many rubies, and even for a single day you have not eaten food with me; I am exceedingly ashamed, tell me what you desire." "Raja," said the young merchant, "I am not Mal Deo, but ShantaShil,[FN#37] a devotee. I am about to perform spells, incantations and magical rites on the banks of the river Godavari, in a large smashana, a cemetery where bodies are burned. By this means the Eight Powers of Nature will all become mine. This thing I ask of you as alms, that you and the young prince Dharma Dhwaj will pass one night with me, doing my bidding. By you remaining near me my incantations will be successful." The valiant Vikram nearly started from his seat at the word cemetery, but, like a ruler of men, he restrained his face from expressing his feelings, and he presently replied, "Good, we will come, tell us on what day!" "You are to come to me," said the devotee, "armed, but without followers, on the Monday evening the 14th of the dark half of the month Bhadra.[FN#38]" The Raja said: "Do you go your ways, we will certainly come." In this manner, having received a promise from the king, and having taken leave, the devotee returned to his house: thence he repaired to the temple, and having made preparations, and taken all the necessary things, he went back into the cemetery and sat down to his ceremonies. The valiant Vikram, on the other hand, retired into an inner apartment, to consult his own judgment about an adventure with which, for fear of ridicule, he was unwilling to acquaint even the most trustworthy of his ministers. In due time came the evening moon's day, the 14th of the dark half of the month Bhadra. As the short twilight fell gloomily on earth, the warrior king accompanied by his son, with turband-ends tied under their chins, and with trusty blades tucked under their arms ready for foes, human, bestial, or devilish, slipped out unseen through the palace wicket, and took the road leading to the cemetery on the river bank. Dark and drear was the night. Urged by the furious blast of the lingering winter-rains, masses of bistre-coloured cloud, like the forms of unwieldy beasts, rolled heavily over the firmament plain. Whenever the crescent of the young moon, rising from an horizon sable as the sad Tamala's hue,[FN#39] glanced upon the wayfarers, it was no brighter than the fine tip of an elephant's tusk protruding from the muddy wave. A heavy storm was impending; big drops fell in showers from the forest trees as they groaned under the blast, and beneath the gloomy avenue the clayey ground gleamed ghastly white. As the Raja and his son advanced, a faint ray of light, like the line of pure gold streaking the dark surface of the touchstone, caught their eyes, and directed their footsteps towards the cemetery. When Vikram came upon the open space on the riverbank where corpses were burned, he hesitated for a moment to tread its impure ground. But seeing his son undismayed, he advanced boldly, trampling upon remnants of bones, and only covering his mouth with his turband-end. Presently, at the further extremity of the smashana, or burning ground, appeared a group. By the lurid flames that flared and flickered round the half-extinguished funeral pyres, with remnants of their dreadful loads, Raja Vikram and Dharma Dhwaj could note the several features of the ill-omened spot. There was an outer circle of hideous bestial forms; tigers were roaring, and elephants were trumpeting; wolves, whose foul hairy coats blazed with sparks of bluish phosphoric light, were devouring the remnants of human bodies; foxes, jackals, and hyenas were disputing over their prey; whilst bears were chewing the livers of children. The space within was peopled by a multitude of fiends. There were the subtle bodies of men that had escaped their grosser frames prowling about the charnel ground, where their corpses had been reduced to ashes, or hovering in the air, waiting till the new bodies which they were to animate were made ready for their reception. The spirits of those that had been foully slain wandered about with gashed limbs; and skeletons, whose mouldy bones were held together by bits of blackened sinew, followed them as the murderer does his victim. Malignant witches with shriveled skins, horrid eyes and distorted forms, crawled and crouched over the earth; whilst spectres and goblins now stood motionless, and tall as lofty palm trees; then, as if in fits, leaped, danced, and tumbled before their evocator. The air was filled with shrill and strident cries, with the fitful moaning of the storm-wind, with the hooting of the owl, with the jackal's long wild cry, and with the hoarse gurgling of the swollen river, from whose banks the earth-slip thundered in its fall. In the midst of all, close to the fire which lit up his evil countenance, sat Shanta-Shil, the jogi, with the banner that denoted his calling and his magic staff planted in the ground behind him. He was clad in the ochre-coloured loin-wrap of his class; from his head streamed long tangled locks of hair like horsehair; his black body was striped with lines of chalk, and a girdle of thighbones encircled his waist. His face was smeared with ashes from a funeral pyre, and his eyes, fixed as those of a statue, gleamed from this mask with an infernal light of hate. His cheeks were shaven, and he had not forgotten to draw the horizontal sectarian mark. But this was of blood; and Vikram, as he drew near saw that he was playing upon a human skull with two shank bones, making music for the horrid revelry. Now Raja Vibram, as has been shown by his encounter with Indra's watchman, was a bold prince, and he was cautious as he was brave. The sight of a human being in the midst of these terrors raised his mettle; he determined to prove himself a hero, and feeling that the critical moment was now come, he hoped to rid himself and his house forever of the family curse that hovered over them. For a moment he thought of the giant's words, "And remember that it is lawful and right to strike off his head that would slay thee." A stroke with his good sword might at once and effectually put an end to the danger. But then he remembered that he had passed his royal word to do the devotee's bidding that night. Besides, he felt assured that the hour for action had not yet sounded. These reflections having passed through his mind with the rapid course of a star that has lost its honours,[FN#40] Vikram courteously saluted Shanta-Shil. The jogi briefly replied, "Come sit down, both of ye." The father and son took their places, by no means surprised or frightened by the devil dances before and around them. Presently the valiant Raja reminded the devotee that he was come to perform his promise, and lastly asked, "What commands are there for us?" The jogi replied, "O king, since you have come, just perform one piece of business. About two kos[FN#41] hence, in a southerly direction, there is another place where dead bodies are burned; and in that place is a mimosa tree, on which a body is hanging. Bring it to me immediately." Raja Vikram took his son's hand, unwilling to leave him in such company; and, catching up a fire-brand, went rapidly away in the proper direction. He was now certain that Shanta-Shil was the anchorite who, enraged by his father, had resolved his destruction; and his uppermost thought was a firm resolve "to breakfast upon his enemy, ere his enemy could dine upon him." He muttered this old saying as he went, whilst the tom-toming of the anchorite upon the skull resounded in his ears, and the devil-crowd, which had held its peace during his meeting with Shanta-Shil, broke out again in an infernal din of whoops and screams, yells and laughter. The darkness of the night was frightful, the gloom deepened till it was hardly possible to walk. The clouds opened their fountains, raining so that you would say they could never rain again. Lightning blazed forth with more than the light of day, and the roar of the thunder caused the earth to shake. Baleful gleams tipped the black cones of the trees and fitfully scampered like fireflies over the waste. Unclean goblins dogged the travellers and threw themselves upon the ground in their path and obstructed them in a thousand different ways. Huge snakes, whose mouths distilled blood and black venom, kept clinging around their legs in the roughest part of the road, till they were persuaded to loose their hold either by the sword or by reciting a spell. In fact, there were so many horrors and such a tumult and noise that even a brave man would have faltered, yet the king kept on his way. At length having passed over, somehow or other, a very difficult road, the Raja arrived at the smashana, or burning place pointed out by the jogi. Suddenly he sighted the tree where from root to top every branch and leaf was in a blaze of crimson flame. And when he, still dauntless, advanced towards it, a clamour continued to be raised, and voices kept crying, "Kill them! kill them! seize them! seize them! take care that they do not get away! let them scorch themselves to cinders! let them suffer the pains of Patala.[FN#42]" Far from being terrified by this state of things the valiant Raja increased in boldness, seeing a prospect of an end to his adventure. Approaching the tree he felt that the fire did not burn him, and so he sat there for a while to observe the body, which hung, head downwards, from a branch a little above him. Its eyes, which were wide open, were of a greenish-brown, and never twinkled; its hair also was brown,[FN#43] and brown was its face--three several shades which, notwithstanding, approached one another in an unpleasant way, as in an over-dried cocoa-nut. Its body was thin and ribbed like a skeleton or a bamboo framework, and as it held on to a bough, like a flying fox,[FN#44] by the toetips, its drawn muscles stood out as if they were ropes of coin. Blood it appeared to have none, or there would have been a decided determination of that curious juice to the head; and as the Raja handled its skin it felt icy cold and clammy as might a snake. The only sign of life was the whisking of a ragged little tail much resembling a goat's. Judging from these signs the brave king at once determined the creature to be a Baital--a Vampire. For a short time he was puzzled to reconcile the appearance with the words of the giant, who informed him that the anchorite had hung the oilman's son to a tree. But soon he explained to himself the difficulty, remembering the exceeding cunning of jogis and other reverend men, and determining that his enemy, the better to deceive him, had doubtless altered the shape and form of the young oilman's body. With this idea, Vikram was pleased, saying, "My trouble has been productive of fruit." Remained the task of carrying the Vampire to Shanta-Shil the devotee. Having taken his sword, the Raja fearlessly climbed the tree, and ordering his son to stand away from below, clutched the Vampire's hair with one hand, and with the other struck such a blow of the sword, that the bough was cut and the thing fell heavily upon the ground. Immediately on falling it gnashed its teeth and began to utter a loud wailing cry like the screams of an infant in pain. Vikram having heard the sound of its lamentations, was pleased, and began to say to himself, "This devil must be alive." Then nimbly sliding down the trunk, he made a captive of the body, and asked " Who art thou?" Scarcely, however, had the words passed the royal lips, when the Vampire slipped through the fingers like a worm, and uttering a loud shout of laughter, rose in the air with its legs uppermost, and as before suspended itself by its toes to another bough. And there it swung to and fro, moved by the violence of its cachinnation. "Decidedly this is the young oilman!" exclaimed the Raja, after he had stood for a minute or two with mouth open, gazing upwards and wondering what he should do next. Presently he directed Dharma Dhwaj not to lose an instant in laying hands upon the thing when it next might touch the ground, and then he again swarmed up the tree. Having reached his former position, he once more seized the Baital's hair, and with all the force of his arms--for he was beginning to feel really angry--he tore it from its hold and dashed it to the ground, saying, "O wretch, tell me who thou art?" Then, as before, the Raja slid deftly down the trunk, and hurried to the aid of his son, who in obedience to orders, had fixed his grasp upon the Vampire's neck. Then, too, as before, the Vampire, laughing aloud, slipped through their fingers and returned to its dangling-place. To fail twice was too much for Raja Vikram's temper, which was right kingly and somewhat hot. This time he bade his son strike the Baital's head with his sword. Then, more like a wounded bear of Himalaya than a prince who had established an era, he hurried up the tree, and directed a furious blow with his sabre at the Vampire's lean and calfless legs. The violence of the stroke made its toes loose their hold of the bough, and when it touched the ground, Dharma Dhwaj's blade fell heavily upon its matted brown hair. But the blows appeared to have lighted on iron-wood--to judge at least from the behaviour of the Baital, who no sooner heard the question, "O wretch, who art thou?" than it returned in loud glee and merriment to its old position. Five mortal times did Raja Vikram repeat this profitless labour. But so far from losing heart, he quite entered into the spirit of the adventure. Indeed he would have continued climbing up that tree and taking that corpse under his arm--he found his sword useless-and bringing it down, and asking it who it was, and seeing it slip through his fingers, six times sixty times, or till the end of the fourth and present age,[FN#45] had such extreme resolution been required. However, it was not necessary. On the seventh time of falling, the Baital, instead of eluding its capturer's grasp, allowed itself to be seized, merely remarking that "even the gods cannot resist a thoroughly obstinate man."[FN#46] And seeing that the stranger, for the better protection of his prize, had stripped off his waistcloth and was making it into a bag, the Vampire thought proper to seek the most favourable conditions for himself, and asked his conqueror who he was, and what he was about to do? "Vile wretch," replied the breathless hero, "know me to be Vikram the Great, Raja of Ujjayani, and I bear thee to a man who is amusing himself by drumming to devils on a skull." "Remember the old saying, mighty Vikram!" said the Baital, with a sneer, "that many a tongue has cut many a throat. I have yielded to thy resolution and I am about to accompany thee, bound to thy back like a beggar's wallet. But hearken to my words, ere we set out upon the way. I am of a loquacious disposition, and it is well nigh an hour's walk between this tree and the place where thy friend sits, favouring his friends with the peculiar music which they love. Therefore, I shall try to distract my thoughts, which otherwise might not be of the most pleasing nature, by means of sprightly tales and profitable reflections. Sages and men of sense spend their days in the delights of light and heavy literature, whereas dolts and fools waste time in sleep and idleness. And I purpose to ask thee a number of questions, concerning which we will, if it seems fit to thee, make this covenant: "Whenever thou answerest me, either compelled by Fate or entrapped by my cunning into so doing, or thereby gratifying thy vanity and conceit, I leave thee and return to my favourite place and position in the siras-tree, but when thou shalt remain silent, confused, and at a loss to reply, either through humility or thereby confessing thine ignorance, and impotence, and want of comprehension, then will I allow thee, of mine own free will, to place me before thine employer. Perhaps I should not say so; it may sound like bribing thee, but--take my counsel, and mortify thy pride, and assumption, and arrogance, and haughtiness, as soon as possible. So shalt thou derive from me a benefit which none but myself can bestow." Raja Vikram hearing these rough words, so strange to his royal ear, winced; then he rejoiced that his heir apparent was not near; then he looked round at his son Dharma Dhwaj, to see if he was impertinent enough to be amused by the Baital. But the first glance showed him the young prince busily employed in pinching and screwing the monster's legs, so as to make it fit better into the cloth. Vikram then seized the ends of the waistcloth, twisted them into a convenient form for handling, stooped, raised the bundle with a jerk, tossed it over his shoulder, and bidding his son not to lag behind, set off at a round pace towards the western end of the cemetery. The shower had ceased, and, as they gained ground, the weather greatly improved. The Vampire asked a few indifferent questions about the wind and the rain and the mud. When he received no answer, he began to feel uncomfortable, and he broke out with these words: "O King Vikram, listen to the true story which I am about to tell thee." THE VAMPIRE'S FIRST STORY. In which a man deceives a woman. In Benares once reigned a mighty prince, by name Pratapamukut, to whose eighth son Vajramukut happened the strangest adventure. One morning, the young man, accompanied by the son of his father's pradhan or prime minister, rode out hunting, and went far into the jungle. At last the twain unexpectedly came upon a beautiful "tank [FN#47]" of a prodigious size. It was surrounded by short thick walls of fine baked brick; and flights and ramps of cut-stone steps, half the length of each face, and adorned with turrets, pendants, and finials, led down to the water. The substantial plaster work and the masonry had fallen into disrepair, and from the crevices sprang huge trees, under whose thick shade the breeze blew freshly, and on whose balmy branches the birds sang sweetly; the grey squirrels [FN#48] chirruped joyously as they coursed one another up the gnarled trunks, and from the pendent llianas the longtailed monkeys were swinging sportively. The bountiful hand of Sravana [FN#49] had spread the earthen rampart with a carpet of the softest grass and many-hued wild flowers, in which were buzzing swarms of bees and myriads of bright winged insects; and flocks of water fowl, wild geese Brahmini ducks, bitterns, herons, and cranes, male and female, were feeding on the narrow strip of brilliant green that belted the long deep pool, amongst the broad-leaved lotuses with the lovely blossoms, splashing through the pellucid waves, and basking happily in the genial sun. The prince and his friend wondered when they saw the beautiful tank in the midst of a wild forest, and made many vain conjectures about it. They dismounted, tethered their horses, and threw their weapons upon the ground; then, having washed their hands and faces, they entered a shrine dedicated to Mahadeva, and there began to worship the presiding deity. Whilst they were making their offerings, a bevy of maidens, accompanied by a crowd of female slaves, descended the opposite flight of steps. They stood there for a time, talking and laughing and looking about them to see if any alligators infested the waters. When convinced that the tank was safe, they disrobed themselves in order to bathe. It was truly a splendid spectacle "Concerning which the less said the better," interrupted RajaVikram in an offended tone.[FN#50] --but did not last long. The Raja's daughter -- for the principal maiden was a princess -- soon left her companions, who were scooping up water with their palms and dashing it over one another's heads, and proceeded to perform the rites of purification, meditation, and worship. Then she began strolling with a friend under the shade of a small mango grove. The prince also left his companion sitting in prayer, and walked forth into the forest. Suddenly the eyes of the Raja's son and the Raja's daughter met. She started back with a little scream. He was fascinated by her beauty, and began to say to himself, " O thou vile Karma,[FN#51] why worriest thou me?" Hearing this, the maiden smiled encouragement, but the poor youth, between palpitation of the heart and hesitation about what to say, was so confused that his tongue crave to his teeth. She raised her eyebrows a little. There is nothing which women despise in a man more than modesty, [FN#52] for mo-des-ty -A violent shaking of the bag which hung behind Vikram's royal back broke off the end of this offensive sentence. And the warrior king did not cease that discipline till the Baital promised him to preserve more decorum in his observations. Still the prince stood before her with downcast eyes and suffused cheeks: even the spur of contempt failed to arouse his energies. Then the maiden called to her friend, who was picking jasmine flowers so as not to witness the scene, and angrily asked why that strange man was allowed to stand and stare at her? The friend, in hot wrath, threatened to call the slave, and throw Vajramukut into the pond unless he instantly went away with his impudence. But as the prince was rooted to the spot, and really had not heard a word of what had been said to him, the two women were obliged to make the first move. As they almost reached the tank, the beautiful maiden turned her head to see what the poor modest youth was doing. Vajramukut was formed in every way to catch a woman's eye. The Raja's daughter therefore half forgave him his offence of mod ----. Again she sweetly smiled, disclosing two rows of little opals. Then descending to the water's edge, she stooped down and plucked a lotus This she worshipped; next she placed it in her hair, then she put it in her ear, then she bit it with her teeth, then she trod upon it with her foot, then she raised it up again, and lastly she stuck it in her bosom. After which she mounted her conveyance and went home to her friends; whilst the prince, having become thoroughly desponding and drowned in grief at separation from her, returned to the minister's son. "Females!" ejaculated the minister's son, speaking to himself in a careless tone, when, his prayer finished, he left the temple, and sat down upon the tank steps to enjoy the breeze. He presently drew a roll of paper from under his waist-belt, and in a short time was engrossed with his study. The women seeing this conduct, exerted themselves in every possible way of wile to attract his attention and to distract his soul. They succeeded only so far as to make him roll his head with a smile, and to remember that such is always the custom of man's bane; after which he turned over a fresh page of manuscript. And although he presently began to wonder what had become of the prince his master, he did not look up even once from his study. He was a philosopher, that young man. But after all, Raja Vikram, what is mortal philosophy? Nothing but another name for indifference! Who was ever philosophical about a thing truly loved or really hated? -- no one! Philosophy, says Shankharacharya, is either a gift of nature or the reward of study. But I, the Baital, the devil, ask you, what is a born philosopher, save a man of cold desires? And what is a bred philosopher but a man who has survived his desires? A young philosopher? - a cold-blooded youth! An elderly philosopher? --a leuco-phlegmatic old man! Much nonsense, of a verity, ye hear in praise of nothing from your Rajaship's Nine Gems of Science, and from sundry other such wise fools. Then the prince began to relate the state of his case, saying, " O friend, I have seen a damsel, but whether she be a musician from Indra's heaven, a maiden of the sea, a daughter of the serpent kings, or the child of an earthly Raja, I cannot say." "Describe her," said the statesman in embryo. "Her face," quoth the prince, "was that of the full moon, her hair like a swarm of bees hanging from the blossoms of the acacia, the corners of her eyes touched her ears, her lips were sweet with lunar ambrosia, her waist was that of a lion, and her walk the walk of a king goose. [FN#53] As a garment, she was white; as a season, the spring; as a flower, the jasmine; as a speaker, the kokila bird; as a perfume, musk; as a beauty, Kamadeva; and as a being, Love. And if she does not come into my possession I will not live; this I have certainly determined upon." The young minister, who had heard his prince say the same thing more than once before, did not attach great importance to these awful words. He merely remarked that, unless they mounted at once, night would surprise them in the forest. Then the two young men returned to their horses, untethered them, drew on their bridles, saddled them, and catching up their weapons, rode slowly towards the Raja's palace. During the three hours of return hardly a word passed between the pair. Vajramukut not only avoided speaking; he never once replied till addressed thrice in the loudest voice. The young minister put no more questions, "for," quoth he to himself, "when the prince wants my counsel, he will apply for it." In this point he had borrowed wisdom from his father, who held in peculiar horror the giving of unasked- for advice. So, when he saw that conversation was irksome to his master, he held his peace and meditated upon what he called his "day-thought." It was his practice to choose every morning some tough food for reflection, and to chew the cud of it in his mind at times when, without such employment, his wits would have gone wool-gathering. You may imagine, Raja Vikram, that with a few years of this head work, the minister's son became a very crafty young person. After the second day the Prince Vajramukut, being restless from grief at separation, fretted himself into a fever. Having given up writing, reading, drinking, sleeping, the affairs entrusted to him by his father, and everything else, he sat down, as he said, to die. He used constantly to paint the portrait of the beautiful lotus gatherer, and to lie gazing upon it with tearful eyes; then he would start up and tear it to pieces and beat his forehead, and begin another picture of a yet more beautiful face. At last, as the pradhan's son had foreseen, he was summoned by the young Raja, whom he found upon his bed, looking yellow and complaining bitterly of headache. Frequent discussions upon the subject of the tender passion had passed between the two youths, and one of them had ever spoken of it so very disrespectfully that the other felt ashamed to introduce it. But when his friend, with a view to provoke communicativeness, advised a course of boiled and bitter herbs and great attention to diet, quoting the hemistich attributed to the learned physician Charndatta A fever starve, but feed a cold, the unhappy Vajramukut's fortitude abandoned him; he burst into tears, and exclaimed," Whosoever enters upon the path of love cannot survive it; and if (by chance) he should live, what is life to him but a prolongation of his misery?" "Yea," replied the minister's son, "the sage hath said -The road of love is that which hath no beginning nor end; Take thou heed of thyself, man I ere thou place foot upon it. And the wise, knowing that there are three things whose effect upon himself no man can foretell --namely, desire of woman, the dice-box, and the drinking of ardent spirits - find total abstinence from them the best of rules. Yet, after all, if there is no cow, we must milk the bull." The advice was, of course, excellent, but the hapless lover could not help thinking that on this occasion it came a little too late. However, after a pause he returned to the subject and said, "I have ventured to tread that dangerous way, be its end pain or pleasure, happiness or destruction." He then hung down his head and sighed from the bottom of his heart. "She is the person who appeared to us at the tank?" asked the pradhan's son, moved to compassion by the state of his master. The prince assented. "O great king," resumed the minister's son, "at the time of going away had she said anything to you? or had you said anything to her?" "Nothing!" replied the other laconically, when he found his friend beginning to take an interest in the affair. "Then," said the minister's son, "it will be exceedingly difficult to get possession of her." "Then," repeated the Raja's son, "I am doomed to death; to an early and melancholy death!" "Humph!" ejaculated the young statesman rather impatiently, "did she make any sign, or give any hint? Let me know all that happened: half confidences are worse than none." Upon which the prince related everything that took place by the side of the tank, bewailing the false shame which had made him dumb, and concluding with her pantomime. The pradhan's son took thought for a while. He thereupon seized the opportunity of representing to his master all the evil effects of bashfulness when women are concerned, and advised him, as he would be a happy lover, to brazen his countenance for the next interview. Which the young Raja faithfully promised to do. "And, now," said the other, "be comforted, O my master! I know her name and her dwelling-place. When she suddenly plucked the lotus flower and worshipped it, she thanked the gods for having blessed her with a sight of your beauty." Vajramukut smiled, the first time for the last month. "When she applied it to her ear, it was as if she would have explained to thee, 'I am a daughter of the Carnatic: [FN#54] and when she bit it with her teeth, she meant to say that 'My father is Raja Dantawat, [FN#55]' who, by-the-bye, has been, is, and ever will be, a mortal foe to thy father." Vajramukut shuddered. "When she put it under her foot it meant, 'My name is Padmavati. [FN#56]'" Vajramukut uttered a cry of joy. "And when she placed it in her bosom, 'You are truly dwelling in my heart' was meant to be understood." At these words the young Raja started up full of new life, and after praising with enthusiasm the wondrous sagacity of his dear friend, begged him by some contrivance to obtain the permission of his parents, and to conduct him to her city. The minister's son easily got leave for Vajramukut to travel, under pretext that his body required change of water, and his mind change of scene. They both dressed and armed themselves for the journey, and having taken some jewels, mounted their horses and followed the road in that direction in which the princess had gone. Arrived after some days at the capital of the Carnatic, the minister's son having disguised his master and himself in the garb of travelling traders, alighted and pitched his little tent upon a clear bit of ground in one of the suburbs. He then proceeded to inquire for a wise woman, wanting, he said, to have his fortune told. When the prince asked him what this meant, he replied that elderly dames who professionally predict the future are never above [ministering to the present, and therefore that, in such circumstances, they are the properest persons to be consulted. "Is this a treatise upon the subject of immorality, devil?" demanded the King Vikram ferociously. The Baital declared that it was not, but that he must tell his story. The person addressed pointed to an old woman who, seated before the door of her hut, was spinning at her wheel. Then the young men went up to her with polite salutations and said, "Mother, we are travelling traders, and our stock is coming after us; we have come on in advance for the purpose of finding a place to live in. If you will give us a house, we will remain there and pay you highly." The old woman, who was a physiognomist as well as a fortune-teller, looked at the faces of the young men and liked them, because their brows were wide, and their mouths denoted generosity. Having listened to their words, she took pity upon them and said kindly, "This hovel is yours, my masters, remain here as long as you please." Then she led them into an inner room, again welcomed them, lamented the poorness of her abode, and begged them to lie down and rest themselves. After some interval of time the old woman came to them once more, and sitting down began to gossip. The minister's son upon this asked her, "How is it with thy family, thy relatives, and connections; and what are thy means of subsistence?" She replied, ``My son is a favourite servant in the household of our great king Dantawat, and your slave is the wet-nurse of the Princess Padmavati, his eldest child. From the coming on of old age," she added, "I dwell in this house, but the king provides for my eating and drinking. I go once a day to see the girl, who is a miracle of beauty and goodness, wit and accomplishments, and returning thence, I bear my own griefs at home. [FN#57]'' In a few days the young Vajramukut had, by his liberality, soft speech, and good looks, made such progress in nurse Lakshmi's affections that, by the advice of his companion, he ventured to broach the subject ever nearest his heart. He begged his hostess, when she went on the morrow to visit the charming Padmavati, that she would be kind enough to slip a bit of paper into the princess's hand. "Son," she replied, delighted with the proposal -- and what old woman would not be? --"there is no need for putting off so urgent an affair till the morrow. Get your paper ready, and I will immediately give it." Trembling with pleasure, the prince ran to find his friend, who was seated in the garden reading, as usual, and told him what the old nurse had engaged to do. He then began to debate about how he should write his letter, to cull sentences and to weigh phrases; whether "light of my eyes" was not too trite, and "blood of my liver" rather too forcible. At this the minister's son smiled, and bade the prince not trouble his head with composition. He then drew his inkstand from his waist shawl, nibbed a reed pen, and choosing a piece of pink and flowered paper, he wrote upon it a few lines. He then folded it, gummed it, sketched a lotus flower upon the outside, and handing it to the young prince, told him to give it to their hostess, and that all would be well. The old woman took her staff in her hand and hobbled straight to the palace. Arrived there, she found the Raja's daughter sitting alone in her apartment. The maiden, seeing her nurse, immediately arose, and making a respectful bow, led her to a seat and began the most affectionate inquiries. After giving her blessing and sitting for some time and chatting about indifferent matters, the nurse said, " O daughter! in infancy I reared and nourished thee, now the Bhagwan (Deity) has rewarded me by giving thee stature, beauty, health, and goodness. My heart only longs to see the happiness of thy womanhood, [FN#58] after which I shall depart in peace. I implore thee read this paper, given to me by the handsomest and the properest young man that my eyes have ever seen." The princess, glancing at the lotus on the outside of the note, slowly unfolded it and perused its contents, which were as follows: 1. She was to me the pearl that clings To sands all hid from mortal sight, Yet fit for diadems of kings, The pure and lovely light. 2. She was to me the gleam of sun That breaks the gloom of wintry day; One moment shone my soul upon, Then passed --how soon! - away. 3. She was to me the dreams of bliss That float the dying eyes before, For one short hour shed happiness, And fly to bless no more. 4. O light, again upon me shine; O pearl, again delight my eyes; O dreams of bliss, again be mine! -No! earth may not be Paradise. I must not forget to remark, parenthetically, that the minister's son, in order to make these lines generally useful, had provided them with a last stanza in triplicate. "For lovers," he said sagely," are either in the optative mood, the desperative, or the exultative." This time he had used the optative. For the desperative he would substitute: 4. The joys of life lie dead, lie dead, The light of day is quenched in gloom The spark of hope my heart hath fled -What now witholds me from the tomb? And this was the termination exultative, as he called it: 4. O joy I the pearl is mine again, Once more the day is bright and clear, And now 'tis real, then 'twas vain, My dream of bliss - O heaven is here! The Princess Padmavati having perused this doggrel with a contemptuous look, tore off the first word of the last line, and said to the nurse, angrily, "Get thee gone, O mother of Yama, [FN#59] O unfortunate creature, and take back this answer" --giving her the scrap of paper -- "to the fool who writes such bad verses. I wonder where he studied the humanities. Begone, and never do such an action again!" The old nurse, distressed at being so treated, rose up and returned home. Vajramukut was too agitated to await her arrival, so he went to meet her on the way. Imagine his disappointment when she gave him the fatal word and repeated to him exactly what happened, not forgetting to describe a single look! He felt tempted to plunge his sword into his bosom; but Fortune interfered, and sent him to consult his confidant. "Be not so hasty and desperate, my prince," said the pradhan's son, seeing his wild grief; "you have not understood her meaning. Later in life you will be aware of the fact that, in nine cases out of ten, a woman's 'no' is a distinct 'yes.' This morning's work has been good; the maiden asked where you learnt the humanities, which being interpreted signifies 'Who are you?"' On the next day the prince disclosed his rank to old Lakshmi, who naturally declared that she had always known it. The trust they reposed in her made her ready to address Padmavati once more on the forbidden subject. So she again went to the palace, and having lovingly greeted her nursling, said to her, "The Raja's son, whose heart thou didst fascinate on the brim of the tank, on the fifth day of the moon, in the light half of the month Yeth, has come to my house, and sends this message to thee: "Perform what you promised; we have now come"; and I also tell thee that this prince is worthy of thee: just as thou art beautiful, so is he endowed with all good qualities of mind and body." When Padmavati heard this speech she showed great anger, and, rubbing sandal on her beautiful hands, she slapped the old woman's cheeks, and cried, "Wretch, Daina (witch)! get out of my house; did I not forbid thee to talk such folly in my presence?" The lover and the nurse were equally distressed at having taken the advice of the young minister, till he explained what the crafty damsel meant. "When she smeared the sandal on her ten fingers," he explained, "and struck the old woman on the face, she signified that when the remaining ten moonlight nights shall have passed away she will meet you in the dark." At the same time he warned his master that to all appearances the lady Padmavati was far too clever to make a comfortable wife. The minister's son especially hated talented intellectual, and strong-minded women; he had been heard to describe the torments of Naglok [FN#60] as the compulsory companionship of a polemical divine and a learned authoress, well stricken in years and of forbidding aspect, as such persons mostly are. Amongst womankind he admired -theoretically, as became a philosopher --the small, plump, laughing, chattering, unintellectual, and material-minded. And therefore --excuse the digression, Raja Vikram --he married an old maid, tall, thin, yellow, strictly proper, cold-mannered, a conversationist, and who prided herself upon spirituality. But more wonderful still, after he did marry her, he actually loved her --what an incomprehensible being is man in these matters! To return, however. The pradhan's son, who detected certain symptoms of strong-mindedness in the Princess Padmavati, advised his lord to be wise whilst wisdom availed him. This sage counsel was, as might be guessed, most ungraciously rejected by him for whose benefit it was intended. Then the sensible young statesman rated himself soundly for having broken his father's rule touching advice, and atoned for it by blindly forwarding the views of his master. After the ten nights of moonlight had passed, the old nurse was again sent to the palace with the usual message. This time Padmavati put saffron on three of her fingers, and again left their marks on the nurse's cheek. The minister's son explained that this was to crave delay for three days, and that on the fourth the lover would have access to her. When the time had passed the old woman again went and inquired after her health and well-being. The princess was as usual very wroth, and having personally taken her nurse to the western gate, she called her "Mother of the elephant's trunk, [FN#61]'' and drove her out with threats of the bastinado if she ever came back. This was reported to the young statesman, who, after a few minutes' consideration, said, "The explanation of this matter is, that she has invited you to-morrow, at nighttime, to meet her at this very gate. "When brown shadows fell upon the face of earth, and here and there a star spangled the pale heavens, the minister's son called Vajramukut, who had been engaged in adorning himself at least half that day. He had carefully shaved his cheeks and chin; his mustachio was trimmed and curled; he had arched his eyebrows by plucking out with tweezers the fine hairs around them; he had trained his curly musk-coloured love-locks to hang gracefully down his face; he had drawn broad lines of antimony along his eyelids, a most brilliant sectarian mark was affixed to his forehead, the colour of his lips had been heightened by chewing betel-nut -"One would imagine that you are talking of a silly girl, not of a prince, fiend!" interrupted Vikram, who did not wish his son to hear what he called these fopperies and frivolities. -- and whitened his neck by having it shaved (continued the Baital, speaking quickly, as if determined not to be interrupted), and reddened the tips of his ears by squeezing them, and made his teeth shine by rubbing copper powder into the roots, and set off the delicacy of his fingers by staining the tips with henna. He had not been less careful with his dress: he wore a well-arranged turband, which had taken him at least two hours to bind, and a rich suit of brown stuff chosen for the adventure he was about to attempt, and he hung about his person a number of various weapons, so as to appear a hero -- which young damsels admire. Vajramukut asked his friend how he looked, and smiled happily when the other replied "Admirable!" His happiness was so great that he feared it might not last, and he asked the minister's son how best to conduct himself? "As a conqueror, my prince!" answered that astute young man, "if it so be that you would be one. When you wish to win a woman, always impose upon her. Tell her that you are her master, and she will forthwith believe herself to be your servant. Inform her that she loves you, and forthwith she will adore you. Show her that you care nothing for her, and she will think of nothing but you. Prove to her by your demeanour that you consider her a slave, and she will become your pariah. But above all things --excuse me if I repeat myself too often --beware of the fatal virtue which men call modesty and women sheepishness. Recollect the trouble it has given us, and the danger which we have incurred: all this might have been managed at a tank within fifteen miles of your royal father's palace. And allow me to say that you may still thank your stars: in love a lost opportunity is seldom if ever recovered. The time to woo a woman is the moment you meet her, before she has had time to think; allow her the use of reflection and she may escape the net. And after avoiding the rock of Modesty, fall not, I conjure you, into the gulf of Security. I fear the lady Padmavati, she is too clever and too prudent. When damsels of her age draw the sword of Love, they throw away the scabbard of Precaution. But you yawn --I weary you --it is time for us to move." Two watches of the night had passed, and there was profound stillness on earth. The young men then walked quietly through the shadows, till they reached the western gate of the palace, and found the wicket ajar. The minister's son peeped in and saw the porter dozing, stately as a Brahman deep in the Vedas, and behind him stood a veiled woman seemingly waiting for somebody. He then returned on tiptoe to the place where he had left his master, and with a parting caution against modesty and security, bade him fearlessly glide through the wicket. Then having stayed a short time at the gate listening with anxious ear, he went back to the old woman's house. Vajramukut penetrating to the staircase, felt his hand grasped by the veiled figure, who motioning him to tread lightly, led him quickly forwards. They passed under several arches, through dim passages and dark doorways, till at last running up a flight of stone steps they reached the apartments of the princess. Vajramukut was nearly fainting as the flood of splendour broke upon him. Recovering himself he gazed around the rooms, and presently a tumult of delight invaded his soul, and his body bristled with joy. [FN#62] The scene was that of fairyland. Golden censers exhaled the most costly perfumes, and gemmed vases bore the most beautiful flowers; silver lamps containing fragrant oil illuminated doors whose panels were wonderfully decorated, and walls adorned with pictures in which such figures were formed that on seeing them the beholder was enchanted. On one side of the room stood a bed of flowers and a couch covered with brocade of gold, and strewed with freshly-culled jasmine flowers. On the other side, arranged in proper order, were attar holders, betel-boxes, rose-water bottles, trays, and silver cases with four partitions for essences compounded of rose leaves, sugar, and spices, prepared sandal wood, saffron, and pods of musk. Scattered about a stuccoed floor white as crystal, were coloured caddies of exquisite confections, and in others sweetmeats of various kinds.[FN#63] Female attendants clothed in dresses of various colours were standing each according to her rank, with hands respectfully joined. Some were reading plays and beautiful poems, others danced and others performed with glittering fingers and flashing arms on various instruments --the ivory lute, the ebony pipe and the silver kettledrum. In short, all the means and appliances of pleasure and enjoyment were there; and any description of the appearance of the apartments, which were the wonder of the age, is impossible. Then another veiled figure, the beautiful Princess Padmavati, came up and disclosed herself, and dazzled the eyes of her delighted Vajramukut. She led him into an alcove, made him sit down, rubbed sandal powder upon his body, hung a garland of jasmine flowers round his neck, sprinkled rose-water over his dress, and began to wave over his head a fan of peacock feathers with a golden handle. Said the prince, who despite all efforts could not entirely shake off his unhappy habit of being modest, "Those very delicate hands of yours are not fit to ply the pankha.[FN#64] Why do you take so much trouble? I am cool and refreshed by the sight of you. Do give the fan to me and sit down." "Nay, great king!" replied Padmavati, with the most fascinating of smiles, "you have taken so much trouble for my sake in coming here, it is right that I perform service for you." Upon which her favourite slave, taking the pankha from the hand of the princess, exclaimed, "This is my duty. I will perform the service; do you two enjoy yourselves!" The lovers then began to chew betel, which, by the bye, they disposed of in little agate boxes which they drew from their pockets, and they were soon engaged in the tenderest conversation. Here the Baital paused for a while, probably to take breath. Then he resumed his tale as follows: In the meantime, it became dawn; the princess concealed him; and when night returned they again engaged in the same innocent pleasures. Thus day after day sped rapidly by. Imagine, if you can, the youth's felicity; he was of an ardent temperament, deeply enamoured, barely a score of years old, and he had been strictly brought up by serious parents. He therefore resigned himself entirely to the siren for whom he willingly forgot the world, and he wondered at his good fortune, which had thrown in his way a conquest richer than all the mines of Meru.[FN#65] He could not sufficiently admire his Padmavati's grace, beauty, bright wit, and numberless accomplishments. Every morning, for vanity's sake, he learned from her a little useless knowledge in verse as well as prose, for instance, the saying of the poet -Enjoy the present hour, 'tis shine; be this, O man, thy law; Who e'er resew the yester? Who the morrow e'er foresaw? And this highly philosophical axiom -Eat, drink, and love --the rest's not worth a fillip. "By means of which he hoped, Raja Vikram!" said the demon, not heeding his royal carrier's "ughs" and "poohs," "to become in course of time almost as clever as his mistress." Padmavati, being, as you have seen, a maiden of superior mind, was naturally more smitten by her lover's dulness than by any other of his qualities; she adored it, it was such a contrast to herself.[FN#66] At first she did what many clever women do --she invested him with the brightness of her own imagination. Still water, she pondered, runs deep; certainly under this disguise must lurk a brilliant fancy, a penetrating but a mature and ready judgment --are they not written by nature's hand on that broad high brow? With such lovely mustachios can he be aught but generous, noble-minded, magnanimous? Can such eyes belong to any but a hero? And she fed the delusion. She would smile upon him with intense fondness, when, after wasting hours over a few lines of poetry, he would misplace all the adjectives and barbarously entreat the metre. She laughed with gratification, when, excited by the bright sayings that fell from her lips, the youth put forth some platitude, dim as the lamp in the expiring fire-fly. When he slipped in grammar she saw malice under it, when he retailed a borrowed jest she called it a good one, and when he used --as princes sometimes will --bad language, she discovered in it a charming simplicity. At first she suspected that the stratagems which had won her heart were the results of a deep-laid plot proceeding from her lover. But clever women are apt to be rarely sharp-sighted in every matter which concerns themselves. She frequently determined that a third was in the secret. She therefore made no allusion to it. Before long the enamoured Vajramukut had told her everything, beginning with the diatribe against love pronounced by the minister's son, and ending with the solemn warning that she, the pretty princess, would some day or other play her husband a foul trick. "If I do not revenge myself upon him," thought the beautiful Padmavati, smiling like an angel as she listened to the youth's confidence, "may I become a gardener's ass in the next birth!" Having thus registered a vow, she broke silence, and praised to the skies the young pradhan's wisdom and sagacity; professed herself ready from gratitude to become his slave, and only hoped that one day or other she might meet that true friend by whose skill her soul had been gratified in its dearest desire. "Only," she concluded, "I am convinced that now my Vajramukut knows every corner of his little Padmavati's heart, he will never expect her to do anything but love, admire, adore and kiss him!'' Then suiting the action to the word, she convinced him that the young minister had for once been too crabbed and cynic in his philosophy. But after the lapse of a month Vajramukut, who had eaten and drunk and slept a great deal too much, and who had not once hunted, became bilious in body and in mind melancholic. His face turned yellow, and so did the whites of his eyes; he yawned, as liver patients generally do, complained occasionally of sick headaches, and lost his appetite: he became restless and anxious, and once when alone at night he thus thought aloud: "I have given up country, throne, home, and everything else, but the friend by means of whom this happiness was obtained I have not seen for the long length of thirty days. What will he say to himself, and how can I know what has happened to him?" In this state of things he was sitting, and in the meantime the beautiful princess arrived. She saw through the matter, and lost not a moment in entering upon it. She began by expressing her astonishment at her lover's fickleness and fondness for change, and when he was ready to wax wroth, and quoted the words of the sage, "A barren wife may be superseded by another in the eighth year; she whose children all die, in the tenth; she who brings forth only daughters, in the eleventh; she who scolds, without delay," thinking that she alluded to his love, she smoothed his temper by explaining that she referred to his forgetting his friend. "How is it possible, O my soul," she asked with the softest of voices, that thou canst happiness here whilst thy heart is wandering there? Why didst thou conceal this from me, O astute one? Was it for fear of distressing me? Think better of thy wife than to suppose that she would ever separate thee from one to whom we both owe so much! "After this Padmavati advised, nay ordered, her lover to go forth that night, and not to return till his mind was quite at ease, and she begged him to take a few sweetmeats and other trifles as a little token of her admiration and regard for the clever young man of whom she had heard so much. Vajramukut embraced her with a transport of gratitude, which so inflamed her anger, that fearing lest the cloak of concealment might fall from her countenance, she went away hurriedly to find the greatest delicacies which her comfit boxes contained. Presently she returned, carrying a bag of sweetmeats of every kind for her lover, and as he rose up to depart, she put into his hand a little parcel of sugar-plums especially intended for the friend; they were made up with her own delicate fingers, and they would please, she flattered herself, even his discriminating palate. The young prince, after enduring a number of farewell embraces and hopings for a speedy return, and last words ever beginning again, passed safely through the palace gate, and with a relieved aspect walked briskly to the house of the old nurse. Although it was midnight his friend was still sitting on his mat. The two young men fell upon one another's bosoms and embraced affectionately. They then began to talk of matters nearest their hearts. The Raja's son wondered at seeing the jaded and haggard looks of his companion, who did not disguise that they were caused by his anxiety as to what might have happened to his friend at the hand of so talented and so superior a princess. Upon which Vajramukut, who now thought Padmavati an angel, and his late abode a heaven, remarked with formality -- and two blunders to one quotation --that abilities properly directed win for a man the happiness of both worlds. The pradhan's son rolled his head. "Again on your hobby-horse, nagging at talent whenever you find it in others! " cried the young prince with a pun, which would have delighted Padmavati. "Surely you are jealous of her!" he resumed, anything but pleased with the dead silence that had received his joke; "jealous of her cleverness, and of her love for me. She is the very best creature in the world. Even you, woman-hater as you are, would own it if you only knew all the kind messages she sent, and the little pleasant surprise that she has prepared for you. There! take and eat; they are made by her own dear hands!" cried the young Raja, producing the sweetmeats. "As she herself taught me to say Thank God I am a man, Not a philosopher!" "The kind messages she sent me! The pleasant surprise she has prepared for me!" repeated the minister's son in a hard, dry tone. "My lord will be pleased to tell me how she heard of my name?" "I was sitting one night," replied the prince, "in anxious thought about you, when at that moment the princess coming in and seeing my condition, asked, 'Why are you thus sad? Explain the cause to me.' I then gave her an account of your cleverness, and when she heard it she gave me permission to go and see you, and sent these sweetmeats for you: eat them and I shall be pleased." "Great king!" rejoined the young statesman, "one thing vouchsafe to hear from me. You have not done well in that you have told my name. You should never let a woman think that your left hand knows the secret which she confided to your right, much less that you have shared it to a third person. Secondly, you did evil in allowing her to see the affection with which you honour your unworthy servant --a woman ever hates her lover's or husband's friend." "What could I do?" rejoined the young Raja, in a querulous tone of voice. "When I love a woman I like to tell her everything --to have no secrets from her --to consider her another self ----" "Which habit," interrupted the pradhan's son, "you will lose when you are a little older, when you recognize the fact that love is nothing but a bout, a game of skill between two individuals of opposite sexes: the one seeking to gain as much, and the other striving to lose as little as possible; and that the sharper of the twain thus met on the chessboard must, in the long run, win. And reticence is but a habit. Practise it for a year, and you will find it harder to betray than to conceal your thoughts. It hath its joy also. Is there no pleasure, think you, when suppressing an outbreak of tender but fatal confidence in saying to yourself, 'O, if she only knew this?' 'O, if she did but suspect that?' Returning, however, to the sugar-plums, my life to a pariah's that they are poisoned!" "Impossible!" exclaimed the prince, horror-struck at the thought; "what you say, surely no one ever could do. If a mortal fears not his fellow-mortal, at least he dreads the Deity." "I never yet knew," rejoined the other, "what a woman in love does fear. However, prince, the trial is easy. Come here, Muti!" cried he to the old woman's dog, "and off with thee to that three-headed kinsman of shine, that attends upon his amiable-looking master.[FN#67]" Having said this, he threw one of the sweetmeats to the dog; the animal ate it, and presently writhing and falling down, died. "The wretch! O the wretch!" cried Vajramukut, transported with wonder and anger. " And I loved her! But now it is all over. I dare not associate with such a calamity!" "What has happened, my lord, has happened!" quoth the minister's son calmly. "I was prepared for something of this kind from so talented a princess. None commit such mistakes, such blunders, such follies as your clever women; they cannot even turn out a crime decently executed. O give me dulness with one idea, one aim, one desire. O thrice blessed dulness that combines with happiness, power." This time Vajramukut did not defend talent. "And your slave did his best to warn you against perfidy. But now my heart is at rest. I have tried her strength. She has attempted and failed; the defeat will prevent her attempting again --just yet. But let me ask you to put to yourself one question. Can you be happy without her?" "Brother!" replied the prince, after a pause, "I cannot"; and he blushed as he made the avowal. "Well," replied the other, "better confess then conceal that fact; we must now meet her on the battle-field, and beat her at her own weapons --cunning. I do not willingly begin treachery with women, because, in the first place, I don't like it; and secondly, I know that they will certainly commence practicing it upon me, after which I hold myself justified in deceiving them. And probably this will be a good wife; remember that she intended to poison me, not you. During the last month my fear has been lest my prince had run into the tiger's brake. Tell me, my lord, when does the princess expect you to return to her?" "She bade me," said the young Raja, "not to return till my mind was quite at ease upon the subject of m talented friend." "This means that she expects you back to-morrow night, as you cannot enter the palace before. And now I will retire to my cot, as it is there that I am wont to ponder over my plans. Before dawn my thought shall mature one which must place the beautiful Padmavati in your power." "A word before parting," exclaimed the prince "you know my father has already chosen a spouse for me; what will he say if I bring home a second? " "In my humble opinion," said the minister's son rising to retire, "woman is a monogamous, man a polygamous, creature, a fact scarcely established in physiological theory, but very observable in every-day practice For what said the poet? -Divorce, friend! Re-wed thee! The spring draweth near,[FN#68] And a wife's but an almanac --good for the year. If your royal father say anything to you, refer him to what he himself does." Reassured by these words, Vajramukut bade his friend a cordial good-night and sought his cot, where he slept soundly, despite the emotions of the last few hours. The next day passed somewhat slowly. In the evening, when accompanying his master to the palace, the minister's son gave him the following directions. "Our object, dear my lord, is how to obtain possession of the princess. Take, then, this trident, and hide it carefully when you see her show the greatest love and affection. Conceal what has happened, and when she, wondering at your calmness, asks about me, tell her that last night I was weary and out of health, that illness prevented my eating her sweetmeats, but that I shall eat them for supper to-night. When she goes to sleep, then, taking off her jewels and striking her left leg with the trident, instantly come away to me. But should she lie awake, rub upon your thumb a little of this --do not fear, it is only a powder of grubs fed on verdigris -and apply it to her nostrils. It would make an elephant senseless, so be careful how you approach it to your own face." Vajramukut embraced his friend, and passed safely through the palace gate. He found Padmavati awaiting him; she fell upon his bosom and looked into his eyes, and deceived herself, as clever women will do. Overpowered by her joy and satisfaction, she now felt certain that her lover was hers eternally, and that her treachery had not been discovered; so the beautiful princess fell into a deep sleep. Then Vajramukut lost no time in doing as the minister's son had advised, and slipped out of the room, carrying off Padmavati's jewels and ornaments. His counsellor having inspected them, took up a sack and made signs to his master to follow him. Leaving the horses and baggage at the nurse's house, they walked to a burning-place outside the city. The minister's son there buried his dress, together with that of the prince, and drew from the sack the costume of a religious ascetic: he assumed this himself, and gave to his companion that of a disciple. Then quoth the guru (spiritual preceptor) to his chela (pupil), "Go, youth, to the bazar, and sell these jewels, remembering to let half the jewellers in the place see the things, and if any one lay hold of thee, bring him to me." Upon which, as day had dawned, Vajramukut carried the princess's ornaments to the market, and entering the nearest goldsmith's shop, offered to sell them, and asked what they were worth. As your majesty well knows, gardeners, tailors, and goldsmiths are proverbially dishonest, and this man was no exception to the rule. He looked at the pupil's face and wondered, because he had brought articles whose value he did not appear to know. A thought struck him that he might make a bargain which would fill his coffers, so he offered about a thousandth part of the price. This the pupil rejected, because he wished the affair to go further. Then the goldsmith, seeing him about to depart, sprang up and stood in the door way, threatening to call the officers of justice if the young man refused to give up the valuables which he said had lately been stolen from his shop. As the pupil only laughed at this, the goldsmith thought seriously of executing his threat, hesitating only because he knew that the officers of justice would gain more than he could by that proceeding. As he was still in doubt a shadow darkened his shop, and in entered the chief jeweller of the city. The moment the ornaments were shown to him he recognized them, and said, "These jewels belong to Raja Dantawat's daughter; I know them well, as I set them only a few months ago!" Then he turned to the disciple, who still held the valuables in his hand, and cried, "Tell me truly whence you received them?" While they were thus talking, a crowd of ten or twenty persons had collected, and at length the report reached the superintendent of the archers. He sent a soldier to bring before him the pupil, the goldsmith, and the chief jeweller, together with the ornaments. And when all were in the hall of justice, he looked at the jewels and said to the young man, "Tell me truly, whence have you obtained these?" "My spiritual preceptor," said Vajramukut, pretending great fear, "who is now worshipping in the cemetery outside the town, gave me these white stones, with an order to sell them. How know I whence he obtained them? Dismiss me, my lord, for I am an innocent man." "Let the ascetic be sent for," commanded the kotwal.[FN#69] Then, having taken both of them, along with the jewels, into the presence of King Dantawat, he related the whole circumstances. "Master," said the king on hearing the statement, "whence have you obtained these jewels?" The spiritual preceptor, before deigning an answer, pulled from under his arm the hide of a black antelope, which he spread out and smoothed deliberately before using it as an asan.[FN#70] He then began to finger a rosary of beads each as large as an egg, and after spending nearly an hour in mutterings and in rollings of the head, he looked fixedly at the Raja, and repined: "By Shiva! great king, they are mine own. On the fourteenth of the dark half of the moon at night, I had gone into a place where dead bodies are burned, for the purpose of accomplishing a witch's incantation. After long and toilsome labour she appeared, but her demeanour was so unruly that I was forced to chastise her. I struck her with this, my trident, on the left leg, if memory serves me. As she continued to be refractory, in order to punish her I took off all her jewels and clothes, and told her to go where she pleased. Even this had little effect upon her --never have I looked upon so perverse a witch. In this way the jewels came into my possession." Raja Dantawat was stunned by these words. He begged the ascetic not to leave the palace for a while, and forthwith walked into the private apartments of the women. Happening first to meet the queen dowager, he said to her, "Go, without losing a minute, O my mother, and look at Padmavati's left leg, and see if there is a mark or not, and what sort of a mark!" Presently she returned, and coming to the king said, "Son, I find thy daughter lying upon her bed, and complaining that she has met with an accident; and indeed Padmavati must be in great pain. I found that some sharp instrument with three points had wounded her. The girl says that a nail hurt her, but I never yet heard of a nail making three holes. However, we must all hasten, or there will be erysipelas, tumefaction, gangrene, mortification, amputation, and perhaps death in the house," concluded the old queen, hurrying away in the pleasing anticipation of these ghastly consequences. For a moment King Dantawat's heart was ready to break. But he was accustomed to master his feelings; he speedily applied the reins of reflection to the wild steed of passion. He thought to himself, "the affairs of one's household, the intentions of one's heart, and whatever one's losses may be, should not be disclosed to any one. Since Padmavati is a witch, she is no longer my daughter. I will verily go forth and consult the spiritual preceptor." With these words the king went outside, where the guru was still sitting upon his black hide, making marks with his trident on the floor. Having requested that the pupil might be sent away, and having cleared the room, he said to the jogi, "O holy man! what punishment for the heinous crime of witchcraft is awarded to a woman in the Dharma- Shastra [FN#71]?" "Greet king!" replied the devotee, "in the Dharma Shastra it is thus written: 'If a Brahman, a cow, a woman, a child, or any other person whatsoever who may be dependent on us, should be guilty of a perfidious act, their punishment is that they be banished the country.' However much they may deserve death, we must not spill their blood, as Lakshmi[FN#72] flies in horror from the deed." Hearing these words the Raja dismissed the guru with many thanks and large presents. He waited till nightfall and then ordered a band of trusty men to seize Padmavati without alarming the household, and to carry her into a distant jungle full of fiends, tigers, and bears, and there to abandon her. In the meantime, the ascetic and his pupil hurrying to the cemetery resumed their proper dresses; they then went to the old nurse's house, rewarded her hospitality till she wept bitterly, girt on their weapons, and mounting their horses, followed the party which issued from the gate of King Dantawat's palace. And it may easily be believed that they found little difficulty in persuading the poor girl to exchange her chance in the wild jungle for the prospect of becoming Vajramukut's wife --lawfully wedded at Benares. She did not even ask if she was to have a rival in the house, --a question which women, you know, never neglect to put under usual circumstances. After some days the two pilgrims of one love arrived at the house of their fathers, and to all, both great and small, excess in joy came. "Now, Raja Vikram!" said the Baital, "you have not spoken much; doubtless you are engrossed by the interest of a story wherein a man beats a woman at her own weapon --deceit. But I warn you that you will assuredly fall into Narak (the infernal regions) if you do not make up your mind upon and explain this matter. Who was the most to blame amongst these four? the lover[FN#73] the lover's friend, the girl, or the father?" "For my part I think Padmavati was the worst, she being at the bottom of all their troubles," cried Dharma Dhwaj. The king said something about young people and the two senses of seeing and hearing, but his son's sentiment was so sympathetic that he at once pardoned the interruption. At length, determined to do justice despite himself, Vikram said, "Raja Dantawat is the person most at fault." "In what way was he at fault? " asked the Baital curiously. King Vikram gave him this reply: "The Prince Vajramukut being tempted of the love-god was insane, and therefore not responsible for his actions. The minister's son performed his master's business obediently, without considering causes or asking questions --a very excellent quality in a dependent who is merely required to do as he is bid. With respect to the young woman, I have only to say that she was a young woman, and thereby of necessity a possible murderess. But the Raja, a prince, a man of a certain age and experience, a father of eight! He ought never to have been deceived by so shallow a trick, nor should he, without reflection, have banished his daughter from the country." "Gramercy to you!" cried the Vampire, bursting into a discordant shout of laughter, "I now return to my tree. By my tail! I never yet heard a Raja so readily condemn a Raja." With these words he slipped out of the cloth, leaving it to hang empty over the great king's shoulder. Vikram stood for a moment, fixed to the spot with blank dismay. Presently, recovering himself, he retraced his steps, followed by his son, ascended the sires-tree, tore down the Baital, packed him up as before, and again set out upon his way. Soon afterwards a voice sounded behind the warrior king's back, and began to tell another true story. THE VAMPIRE'S SECOND STORY. Of the Relative Villany of Men and Women. In the great city of Bhogavati dwelt, once upon a time, a young prince, concerning whom I may say that he strikingly resembled this amiable son of your majesty. Raja Vikram was silent, nor did he acknowledge the Baital's indirect compliment. He hated flattery, but he liked, when flattered, to be flattered in his own person; a feature in their royal patron's character which the Nine Gems of Science had turned to their own account. Now the young prince Raja Ram (continued the tale teller) had an old father, concerning whom I may say that he was exceedingly unlike your Rajaship, both as a man and as a parent. He was fond of hunting, dicing, sleeping by day, drinking at night, and eating perpetual tonics, while he delighted in the idleness of watching nautch girls, and the vanity of falling in love. But he was adored by his children because he took the trouble to win their hearts. He did not lay it down as a law of heaven that his offspring would assuredly go to Patala if they neglected the duty of bestowing upon him without cause all their affections, as your moral, virtuous, and highly respectable fathers are only too apt ----. Aie! Aie! These sounds issued from the Vampire's lips as the warrior king, speechless with wrath, passed his hand behind his back, and viciously twisted up a piece of the speaker's skin. This caused the Vampire to cry aloud, more however, it would appear, in derision than in real suffering, for he presently proceeded with the same subject. Fathers, great king, may be divided into three kinds; and be it said aside, that mothers are the same. Firstly, we have the parent of many ideas, amusing, pleasant, of course poor, and the idol of his children. Secondly, there is the parent with one idea and a half. This sort of man would, in your place, say to himself, "That demon fellow speaks a manner of truth. I am not above learning from him, despite his position in life. I will carry out his theory, just to see how far it goes"; and so saying, he wends his way home, and treats his young ones with prodigious kindness for a time, but it is not lasting. Thirdly, there is the real one-idea'd type of parent-yourself, O warrior king Vikram, an admirable example. You learn in youth what you are taught: for instance, the blessed precept that the green stick is of the trees of Paradise; and in age you practice what you have learned. You cannot teach yourselves anything before your beards sprout, and when they grow stiff you cannot be taught by others. If any one attempt to change your opinions you cry, What is new is not true, What is true is not new. and you rudely pull his hand from the subject. Yet have you your uses like other things of earth. In life you are good working camels for the mill-track, and when you die your ashes are not worse compost than those of the wise. Your Rajaship will observe (continued the Vampire, as Vikram began to show symptoms of ungovernable anger) that I have been concise in treating this digression. Had I not been so, it would have led me far indeed from my tale. Now to return. When the old king became air mixed with air, the young king, though he found hardly ten pieces of silver in the paternal treasury and legacies for thousands of golden ounces, yet mourned his loss with the deepest grief. He easily explained to himself the reckless emptiness of the royal coffers as a proof of his dear kind parent's goodness, because he loved him. But the old man had left behind him, as he could not carry it off with him, a treasure more valuable than gold and silver: one Churaman, a parrot, who knew the world, and who besides discoursed in the most correct Sanscrit. By sage counsel and wise guidance this admirable bird soon repaired his young master's shattered fortunes. One day the prince said, "Parrot, thou knowest everything: tell me where there is a mate fit for me. The shastras inform us, respecting the choice of a wife, 'She who is not descended from his paternal or maternal ancestors within the sixth degree is eligible by a high caste man for nuptials. In taking a wife let him studiously avoid the following families, be they ever so great, or ever so rich in kine, goats, sheep, gold, or grain: the family which has omitted prescribed acts of devotion; that which has produced no male children; that in which the Veda (scripture) has not been read; that which has thick hair on the body; and that in which members have been subject to hereditary disease. Let a person choose for his wife a girl whose person has no defect; who has an agreeable name; who walks gracefully, like a young elephant; whose hair and teeth are moderate in quantity and in size; and whose body is of exquisite softness.'" "Great king," responded the parrot Churaman, "there is in the country of Magadh a Raja, Magadheshwar by name, and he has a daughter called Chandravati. You will marry her; she is very learned, and, what is better far, very fait. She is of yellow colour, with a nose like the flower of the sesamum; her legs are taper, like the plantain-tree; her eyes are large, like the principal leaf of the lotus; her eye-brows stretch towards her ears; her lips are red, like the young leaves of the mango-tree; her face is like the full moon; her voice is like the sound of the cuckoo; her arms reach to her knees; her throat is like the pigeon's; her flanks are thin, like those of the lion; her hair hangs in curls only down to her waist; her teeth are like the seeds of the pomegranate; and her gait is that of the drunken elephant or the goose." On hearing the parrot's speech, the king sent for an astrologer, and asked him, "Whom shall I marry?" The wise man, having consulted his art, replied, "Chandravati is the name of the maiden, and your marriage with her will certainly take place." Thereupon the young Raja, though he had never seen his future queen, became incontinently enamoured of her. He summoned a Brahman, and sent him to King Magadheshwar, saying, "If you arrange satisfactorily this affair of our marriage we will reward you amply"-a promise which lent wings to the priest. Now it so happened that this talented and beautiful princess had a jay,[FN#74] whose name was Madan-manjari or Love-garland. She also possessed encyclopaedic knowledge after her degree, and, like the parrot, she spoke excellent Sanscrit. Be it briefly said, O warrior king-for you think that I am talking fables--that in the days of old, men had the art of making birds discourse in human language. The invention is attributed to a great philosopher, who split their tongues, and after many generations produced a selected race born with those members split. He altered the shapes of their skulls by fixing ligatures behind the occiput, which caused the sinciput to protrude, their eyes to become prominent, and their brains to master the art of expressing thoughts in words. But this wonderful discovery, like those of great philosophers generally, had in it a terrible practical flaw The birds beginning to speak, spoke wisely and so well, they told the truth so persistently, they rebuked their brethren of the featherless skins so openly, they flattered them so little and they counselled them so much, that mankind presently grew tired of hearing them discourse. Thus the art gradually fell into desuetude, and now it is numbered with the things that were. One day the charming Princess Chandravati was sitting in confidential conversation with her jay. The dialogue was not remarkable, for maidens in all ages seldom consult their confidantes or speculate upon the secrets of futurity, or ask to have dreams interpreted, except upon one subject. At last the princess said, for perhaps the hundredth time that month, "Where, O jay, is there a husband worthy of me?" "Princess," replied Madan-manjari, "I am happy at length to be able as willing to satisfy your just curiosity. For just it is, though the delicacy of our sex --" "Now, no preaching!" said the maiden; "or thou shalt have salt instead of sugar for supper." Jays, your Rajaship, are fond of sugar. So the confidante retained a quantity of good advice which she was about to produce, and replied, "I now see clearly the ways of Fortune. Raja Ram, king of Bhogavati, is to be thy husband. He shall be happy in thee and thou in him, for he is young and handsome, rich and generous, good-tempered, not too clever, and without a chance of being an invalid." Thereupon the princess, although she had never seen her future husband, at once began to love him. In fact, though neither had set eyes upon the other, both were mutually in love. "How can that be, sire?" asked the young Dharma Dhwaj of his father. " I always thought that --" The great Vikram interrupted his son, and bade him not to ask silly questions. Thus he expected to neutralize the evil effects of the Baital's doctrine touching the amiability of parents unlike himself. Now, as both these young people (resumed the Baital) were of princely family and well to do in the world, the course of their love was unusually smooth. When the Brahman sent by Raja Ram had reached Magadh, and had delivered his King's homage to the Raja Magadheshwar, the latter received him with distinction, and agreed to his proposal. The beautiful princess's father sent for a Brahman of his own, and charging him with nuptial gifts and the customary presents, sent him back to Bhogavati in company with the other envoy, and gave him this order, "Greet Raja Ram, on my behalf, and after placing the tilak or mark upon his forehead, return here with all speed. When you come back I will get all things ready for the marriage." Raja Ram, on receiving the deputation, was greatly pleased, and after generously rewarding the Brahmans and making all the necessary preparations, he set out in state for the land of Magadha, to claim his betrothed. In due season the ceremony took place with feasting and bands of music, fireworks and illuminations, rehearsals of scripture, songs, entertainments, processions, and abundant noise. And hardly had the turmeric disappeared from the beautiful hands and feet of the bride, when the bridegroom took an affectionate leave of his new parents - he had not lived long in the house - and receiving the dowry and the bridal gifts, set out for his own country. Chandravati was dejected by leaving her mother, and therefore she was allowed to carry with her the jay, Madanmanian. She soon told her husband the wonderful way in which she had first heard his name, and he related to her the advantage which he had derived from confabulation with Churaman, his parrot. "Then why do we not put these precious creatures into one cage, after marrying them according to the rites of the angelic marriage (Gandharva-lagana)?" said the charming queen. Like most brides, she was highly pleased to find an opportunity of making a match. "Ay! why not, love ? Surely they cannot live happy in what the world calls single blessedness," replied the young king. As bridegrooms sometimes are for a short time, he was very warm upon the subject of matrimony. Thereupon, without consulting the parties chiefly concerned in their scheme, the master and mistress, after being comfortably settled at the end of their journey, caused a large cage to be brought, and put into it both their favourites. Upon which Churaman the parrot leaned his head on one side and directed a peculiar look at the jay. But Madan- manjari raised her beak high in the air, puffed through it once or twice, and turned away her face in extreme disdain. "Perhaps," quoth the parrot, at length breaking silence, "you will tell me that you have no desire to be married?" "Probably," replied the jay. "And why?" asked the male bird. "Because I don't choose," replied the female. "Truly a feminine form of resolution this," ejaculated the parrot. "I will borrow my master's words and call it a woman's reason, that is to say, no reason at all. Have you any objection to be more explicit?" "None whatever," retorted the jay, provoked by the rude innuendo into telling more plainly than politely exactly what she thought; "none whatever, sir parrot. You he-things are all of you sinful, treacherous, deceitful, selfish, devoid of conscience, and accustomed to sacrifice us, the weaker sex, to your smallest desire or convenience." "Of a truth, fair lady," quoth the young Raja Ram to his bride, "this pet of thine is sufficiently impudent." "Let her words be as wind in thine ear, master," interrupted the parrot. "And pray, Mistress Jay, what are you she-things but treacherous, false, ignorant, and avaricious beings, whose only wish in this world is to prevent life being as pleasant as it might be?" "Verily, my love," said the beautiful Chandravati to her bridegroom, "this thy bird has a habit of expressing his opinions in a very free and easy way." "I can prove what I assert," whispered the jay in the ear of the princess. "We can confound their feminine minds by an anecdote," whispered the parrot in the ear of the prince. Briefly, King Vikram, it was settled between the twain that each should establish the truth of what it had advanced by an illustration in the form of a story. Chandravati claimed, and soon obtained, precedence for the jay. Then the wonderful bird, Madan-manjari, began to speak as follows:I have often told thee, O queen, that before coming to thy feet, my mistress was Ratnawati, the daughter of a rich trader, the dearest, the sweetest, the --Here the jay burst into tears, and the mistress was sympathetically affected. Presently the speaker resumed--- However, I anticipate. In the city of Ilapur there was a wealthy merchant, who was without offspring; on this account he was continually fasting and going on pilgrimage, and when at home he was ever engaged in reading the Puranas and in giving alms to the Brahmans. At length, by favour of the Deity, a son was born to this merchant, who celebrated his birth with great pomp and rejoicing, and gave large gifts to Brahmans and to bards, and distributed largely to the hungry, the thirsty, and the poor. When the boy was five years old he had him taught to read, and when older he was sent to a guru, who had formerly himself been a student, and who was celebrated as teacher and lecturer. In the course of time the merchant's son grew up. Praise be to Brahma! what a wonderful youth it was, with a face like a monkey's, legs like a stork's, and a back like a camel's. You know the old proverb:-Expect thirty-two villanies from the limping, and eighty from the one-eyed man, But when the hunchback comes, say "Lord defend us!" Instead of going to study, he went to gamble with other ne'er-do-weels, to whom he talked loosely, and whom he taught to be bad-hearted as himself. He made love to every woman, and despite his ugliness, he was not unsuccessful. For they are equally fortunate who are very handsome or very ugly, in so far as they are both remarkable and remarked. But the latter bear away the palm. Beautiful men begin well with women, who do all they can to attract them, love them as the apples of their eyes, discover them to be fools, hold them to be their equals, deceive them, and speedily despise them. It is otherwise with the ugly man, who, in consequence of his homeliness, must work his wits and take pains with himself, and become as pleasing as he is capable of being, till women forget his ape's face, bird's legs, and bunchy back. The hunchback, moreover, became a Tantri, so as to complete his villanies. He was duly initiated by an apostate Brahman, made a declaration that he renounced all the ceremonies of his old religion, and was delivered from their yoke, and proceeded to perform in token of joy an abominable rite. In company with eight men and eight women-a Brahman female, a dancing girl, a weaver's daughter, a woman of ill fame, a washerwoman, a barber's wife, a milkmaid, and the daughter of a land-ownerchoosing the darkest time of night and the most secret part of the house, he drank with them, was sprinkled and anointed, and went through many ignoble ceremonies, such as sitting nude upon a dead body. The teacher informed him that he was not to indulge shame, or aversion to anything, nor to prefer one thing to another, nor to regard caste, ceremonial cleanness or uncleanness, but freely to enjoy all the pleasures of sense-that is, of course, wine and us, since we are the representatives of the wife of Cupid, and wine prevents the senses from going astray. And whereas holy men, holding that the subjugation or annihilation of the passions is essential to final beatitude, accomplish this object by bodily austerities, and by avoiding temptation, he proceeded to blunt the edge of the passions with excessive indulgence. And he jeered at the pious, reminding them that their ascetics are safe only in forests, and while keeping a perpetual fast; but that he could subdue his passions in the very presence of what they most desired. Presently this excellent youth's father died, leaving him immense wealth. He blunted his passions so piously and so vigorously, that in very few years his fortune was dissipated. Then he turned towards his neighbour's goods and prospered for a time, till being discovered robbing, he narrowly escaped the stake. At length he exclaimed, "Let the gods perish! the rascals send me nothing but ill luck!" and so saying he arose and fled from his own country. Chance led that villain hunchback to the city of Chandrapur, where, hearing the name of my master Hemgupt, he recollected that one of his father's wealthiest correspondents was so called. Thereupon, with his usual audacity, he presented himself at the house, walked in, and although he was clothed in tatters, introduced himself, told his father's name and circumstances, and wept bitterly. The good man was much astonished, and not less grieved, to see the son of his old friend in such woful plight. He rose up, however, embraced the youth, and asked the reason of his coming. "I freighted a vessel," said the false hunchback, "for the purpose of trading to a certain land. Having gone there, I disposed of my merchandise, and, taking another cargo, I was on my voyage home. Suddenly a great storm arose, and the vessel was wrecked, and I escaped on a plank, and after a time arrived here. But I am ashamed, since I have lost all my wealth, and I cannot show my face in this plight in my own city. My excellent father would have consoled me with his pity. But now that I have carried him and my mother to Ganges,[FN#75] every one will turn against me; they will rejoice in my misfortunes, they will accuse me of folly and recklessness - alas! alas! I am truly miserable." My dear master was deceived by the cunning of the wretch. He offered him hospitality, which was readily enough accepted, and he entertained him for some time as a guest. Then, having reason to be satisfied with his conduct, Hemgupt admitted him to his secrets, and finally made him a partner in his business. Briefly, the villain played his cards so well, that at last the merchant said to himself: "I have had for years an anxiety and a calamity in my house. My neighbours whisper things to my disadvantage, and those who are bolder speak out with astonishment amongst themselves, saying, 'At seven or eight, people marry their daughters, and this indeed is the appointment of the law: that period is long since gone; she is now thirteen or fourteen years old, and she is very tall and lusty, resembling a married woman of thirty. How can her father eat his rice with comfort and sleep with satisfaction, whilst such a disreputable thing exists in his house? At present he is exposed to shame, and his deceased friends are suffering through his retaining a girl from marriage beyond the period which nature has prescribed.' And now, while I am sitting quietly at home, the Bhagwan (Deity) removes all my uneasiness: by his favour such an opportunity occurs. It is not right to delay. It is best that I shall give my daughter in marriage to him. Whatever can be done to-day is best; who knows what may happen to-morrow? "Thus thinking, the old man went to his wife and said to her, "Birth, marriage, and death are all under the direction of the gods; can anyone say when they will be ours? We want for our daughter a young man who is of good birth, rich and handsome, clever and honourable. But we do not find him. If the bridegroom be faulty, thou sayest, all will go wrong. I cannot put a string round the neck of our daughter and throw her into the ditch. If, however, thou think well of the merchant's son, now my partner, we will celebrate Ratnawati's marriage with him." The wife, who had been won over by the hunchback's hypocrisy, was also pleased, and replied, "My lord! when the Deity so plainly indicates his wish, we should do it; since, though we have sat quietly at home, the desire of our hearts is accomplished. It is best that no delay be made: and, having quickly summoned the family priest, and having fixed upon a propitious planetary conjunction, that the marriage be celebrated." Then they called their daughter -- ah, me! what a beautiful being she was, and worthy the love of a Gandharva (demigod). Her long hair, purple with the light of youth, was glossy as the bramra's[FN#76] wing; her brow was pure and clear as the agate; the ocean-coral looked pale beside her lips, and her teeth were as two chaplets of pearls. Everything in her was formed to be loved. Who could look into her eyes without wishing to do it again? Who could hear her voice without hoping that such music would sound once more? And she was good as she was fair. Her father adored her; her mother, though a middle-aged woman, was not envious or jealous of her; her relatives doted on her, and her friends could find no fault with her. I should never end were I to tell her precious qualities. Alas, alas ! my poor Ratnawati! So saying, the jay wept abundant tears; then she resumed: When her parents informed my mistress of their resolution, she replied, "Sadhu-it is well!" She was not like most young women, who hate nothing so much as a man whom their seniors order them to love. She bowed her head and promised obedience, although, as she afterwards told her mother, she could hardly look at her intended, on account of his prodigious ugliness. But presently the hunchback's wit surmounted her disgust. She was grateful to him for his attention to her father and mother; she esteemed him for his moral and religious conduct; she pitied him for his misfortunes, and she finished with forgetting his face, legs, and back in her admiration of what she supposed to be his mind. She had vowed before marriage faithfully to perform all the duties of a wife, however distasteful to her they might be; but after the nuptials, which were not long deferred, she was not surprised to find that she loved her husband. Not only did she omit to think of his features and figure; I verily believe that she loved him the more for his repulsiveness. Ugly, very ugly men prevail over women for two reasons. Firstly, we begin with repugnance, which in the course of nature turns to affection; and we all like the most that which, when unaccustomed to it, we most disliked. Hence the poet says, with as much truth as is in the male: Never despair, O man! when woman's spite Detests thy name and sickens at thy sight: Sometime her heart shall learn to love thee more For the wild hatred which it felt before, &c. Secondly, the very ugly man appears, deceitfully enough, to think little of his appearance, and he will give himself the trouble to pursue a heart because he knows that the heart will not follow after him. Moreover, we women (said the jay) are by nature pitiful, and this our enemies term a "strange perversity." A widow is generally disconsolate if she loses a little, wizen-faced, shrunken shanked, ugly, spiteful, distempered thing that scolded her and quarrelled with her, and beat her and made her hours bitter; whereas she will follow her husband to Ganges with exemplary fortitude if he was brave, handsome, generous --"Either hold your tongue or go on with your story," cried the warrior king, in whose mind these remarks awakened disagreeable family reflections. "Hi! hi! hi!" laughed the demon; "I will obey your majesty, and make Madan-manjari, the misanthropical jay, proceed." Yes, she loved the hunchback; and how wonderful is our love! quoth the jay. A light from heaven which rains happiness on this dull, dark earth! A spell falling upon the spirit, which reminds us of a higher existence! A memory of bliss! A present delight! An earnest of future felicity! It makes hideousness beautiful and stupidity clever, old age young and wickedness good, moroseness amiable, and low-mindedness magnanimous, perversity pretty and vulgarity piquant. Truly it is sovereign alchemy and excellent flux for blending contradictions is our love, exclaimed the jay. And so saying, she cast a triumphant look at the parrot, who only remarked that he could have desired a little more originality in her remarks. For some months (resumed Madan-manjari), the bride and the bridegroom lived happily together in Hemgupt's house. But it is said: Never yet did the tiger become a lamb; and the hunchback felt that the edge of his passions again wanted blunting. He reflected, "Wisdom is exemption from attachment, and affection for children, wife, and home." Then he thus addressed my poor young mistress: "I have been now in thy country some years, and I have heard no tidings of my own family, hence my mind is sad, I have told thee everything about myself; thou must now ask thy mother leave for me to go to my own city, and, if thou wishest, thou mayest go with me." Ratnawati lost no time in saying to her mother, "My husband wishes to visit his own country; will you so arrange that he may not be pained about this matter?" The mother went to her husband, and said, "Your son-in-law desires leave to go to his own country." Hemgupt replied, " Very well; we will grant him leave. One has no power over another man's son. We will do what he wishes." The parents then called their daughter, and asked her to tell them her real desire-whether she would go to her father-in-law's house, or would remain in her mother's home. She was abashed at this question, and could not answer; but she went back to her husband, and said, "As my father and mother have declared that you should do as you like, do not leave me behind." Presently the merchant summoned his son-in-law, and having bestowed great wealth upon him, allowed him to depart. He also bade his daughter farewell, after giving her a palanquin and a female slave. And the parents took leave of them with wailing and bitter tears; their hearts were like to break. And so was mine. For some days the hunchback travelled quietly along with his wife, in deep thought. He could not take her to his city, where she would find out his evil life, and the fraud which he had passed upon her father. Besides which, although he wanted her money, he by no means wanted her company for life. After turning on many projects in his evil-begotten mind, he hit upon the following: He dismissed the palanquin-bearers when halting at a little shed in the thick jungle through which they were travelling, and said to his wife, "This is a place of danger; give me thy jewels, and I will hide them in my waist-shawl. When thou reachest the city thou canst wear them again." She then gave up to him all her ornaments, which were of great value. Thereupon he inveigled the slave girl into the depths of the forest, where he murdered her, and left her body to be devoured by wild beasts. Lastly, returning to my poor mistress, he induced her to leave the hut with him, and pushed her by force into a dry well, after which exploit he set out alone with his ill-gotten wealth, walking towards his own city. In the meantime, a wayfaring man, who was passing through that jungle, hearing the sound of weeping, stood still, and began to say to himself, "How came to my ears the voice of a mortal's grief in this wild wood?" then followed the direction of the noise, which led him a pit, and peeping over the side, he saw a woman crying at the bottom. The traveller at once loosened his gird cloth, knotted it to his turband, and letting down the line pulled out the poor bride. He asked her who she was and how she came to fall into that well. She replied, "I am the daughter of Hemgupt, the wealthiest merchant in the city of Chandrapur; and I was journeying wit my husband to his own country, when robbers set upon us and surrounded us. They slew my slave girl, the threw me into a well, and having bound my husband they took him away, together with my jewels. I have no tidings of him, nor he of me." And so saying, she burst into tears and lamentations. The wayfaring man believed her tale, and conducted her to her home, where she gave the same account of the accident which had befallen her, ending with, "beyond this, I know not if they have killed my husband, or have let him go." The father thus soothed her grief "Daughter! have no anxiety; thy husband is alive, and by the will of the Deity he will come to thee in a few days. Thieves take men's money, not their lives." Then the parents presented her with ornaments more precious than those which she had lost; and summoning their relations and friends, they comforted her to the best of their power. And so did I. The wicked hunchback had, meanwhile, returned to his own city, where he was excellently well received, because he brought much wealth with him. His old associates flocked around him rejoicing; and he fell into the same courses which had beggared him before. Gambling and debauchery soon blunted his passions, and emptied his purse. Again his boon companions, finding him without a broken cowrie, drove him from their doors, he stole and was flogged for theft; and lastly, half famished, he fled the city. Then he said to himself, "I must go to my father-in-law, and make the excuse that a grandson has been born to him, and that I have come to offer him congratulations on the event." Imagine, however, his fears and astonishment, when, as he entered the house, his wife stood before him. At first he thought it was a ghost, and turned to run away, but she went out to him and said, "Husband, be not troubled ! I have told my father that thieves came upon us, and killed the slave girl and robbed me and threw me into a well, and bound thee and carried thee off. Tell the same story, and put away all anxious feelings. Come up and change thy tattered garments-alas! some misfortune hath befallen thee. But console thyself; all is now well, since thou art returned to me, and fear not, for the house is shine, and I am thy slave." The wretch, with all his hardness of heart, could scarcely refrain from tears. He followed his wife to her room, where she washed his feet, caused him to bathe, dressed him in new clothes, and placed food before him. When her parents returned, she presented him to their embrace, saying in a glad way, "Rejoice with me, O my father and mother! the robbers have at length allowed him to come back to us." Of course the parents were deceived, they are mostly a purblind race; and Hemgupt, showing great favour to his worthless son-in-law, exclaimed, "Remain with us, my son, and be happy!" For two or three months the hunchback lived quietly with his wife, treating her kindly and even affectionately. But this did not last long. He made acquaintance with a band of thieves, and arranged his plans with them. After a time, his wife one night came to sleep by his side, having put on all her jewels. At midnight, when he saw that she was fast asleep, he struck her with a knife so that she died. Then he admitted his accomplices, who savagely murdered Hemgupt and his wife; and with their assistance he carried off any valuable article upon which he could lay his hands. The ferocious wretch! As he passed my cage he looked at it, and thought whether he had time to wring my neck. The barking of a dog saved my life; but my mistress, my poor Ratnawati-ah, me! ah, me!-"Queen," said the jay, in deepest grief, "all this have I seen with mine own eyes, and have heard with mine own ears. It affected me in early life, and gave me a dislike for the society of the other sex. With due respect to you, I have resolved to remain an old maid. Let your majesty reflect, what crime had my poor mistress committed? A male is of the same disposition as a highway robber; and she who forms friendship with such an one, cradles upon her bosom a black and venomous snake." "Sir Parrot," said the jay, turning to her wooer, "I have spoken. I have nothing more to say, but that you he-things are all a treacherous, selfish, wicked race, created for the express purpose of working our worldly woe, and--" "When a female, O my king, asserts that she has nothing more to say, but," broke in Churaman, the parrot with a loud dogmatical voice, "I know that what she has said merely whets her tongue for what she is about to say. This person has surely spoken long enough and drearily enough." "Tell me, then, O parrot," said the king, "what faults there may be in the other sex." "I will relate," quoth Churaman, "an occurrence which in my early youth determined me to live and to die an old bachelor." When quite a young bird, and before my schooling began, I was caught in the land of Malaya, and was sold to a very rich merchant called Sagardati, a widower with one daughter, the lady Jayashri. As her father spent all his days and half his nights in his counting-house, conning his ledgers and scolding his writers, that young woman had more liberty than is generally allowed to those of her age, and a mighty bad use she made of it. O king! men commit two capital mistakes in rearing the "domestic calamity," and these are over-vigilance and under-vigilance. Some parents never lose sight of their daughters, suspect them of all evil intentions, and are silly enough to show their suspicions, which is an incentive to evil-doing. For the weak-minded things do naturally say, "I will be wicked at once. What do I now but suffer all the pains and penalties of badness, without enjoying its pleasures?" And so they are guilty of many evil actions; for, however vigilant fathers and mothers may be, the daughter can always blind their eyes. On the other hand, many parents take no trouble whatever with their charges: they allow them to sit in idleness, the origin of badness; they permit them to communicate with the wicked, and they give them liberty which breeds opportunity. Thus they also, falling into the snares of the unrighteous, who are ever a more painstaking race than the righteous, are guilty of many evil actions. What, then, must wise parents do? The wise will study the characters of their children, and modify their treatment accordingly. If a daughter be naturally good, she will be treated with a prudent confidence. If she be vicious, an apparent trust will be reposed in her; but her father and mother will secretly ever be upon their guard. The one-idea'd -"All this parrot-prate, I suppose, is only intended to vex me," cried the warrior king, who always considered himself, and very naturally, a person of such consequence as ever to be uppermost in the thoughts and minds of others. "If thou must tell a tale, then tell one, Vampire! or else be silent, as I am sick to the death of thy psychics." "It is well, O warrior king," resumed the Baital. After that Churaman the parrot had given the young Raja Ram a golden mine full of good advice about the management of daughters, he proceeded to describe Jayashri. She was tall, stout, and well made, of lymphatic temperament, and yet strong passions. Her fine large eyes had heavy and rather full eyelids, which are to be avoided. Her hands were symmetrical without being small, and the palms were ever warm and damp. Though her lips were good, her mouth was somewhat underhung; and her voice was so deep, that at times it sounded like that of a man. Her hair was smooth as the kokila's plume, and her complexion was that of the young jasmine; and these were the points at which most persons looked. Altogether, she was neither handsome nor ugly, which is an excellent thing in woman. Sita the goddess[FN#77] was lovely to excess; therefore she was carried away by a demon. Raja Bali was exceedingly generous, and he emptied his treasury. In this way, exaggeration, even of good, is exceedingly bad. Yet must I confess, continued the parrot, that, as a rule, the beautiful woman is more virtuous than the ugly. The former is often tempted, but her vanity and conceit enable her to resist, by the self-promise that she shall be tempted again and again. On the other hand, the ugly woman must tempt instead of being tempted, and she must yield, because her vanity and conceit are gratified by yielding, not by resisting. "Ho, there!" broke in the jay contemptuously. "What woman cannot win the hearts of the silly things called men? Is it not said that a pig-faced female who dwells in Landanpur has a lover?" I was about to remark, my king! said the parrot, somewhat nettled, if the aged virgin had not interrupted me, that as ugly women are more vicious than handsome women, so they are most successful. "We love the pretty, we adore the plain," is a true saying amongst the worldly wise. And why do we adore the plain? Because they seem to think less of themselves than of us-a vital condition of adoration. Jayashri made some conquests by the portion of good looks which she possessed, more by her impudence, and most by her father's reputation for riches. She was truly shameless, and never allowed herself fewer than half a dozen admirers at the time. Her chief amusement was to appoint interviews with them successively, at intervals so short that she was obliged to hurry away one in order to make room for another. And when a lover happened to be jealous, or ventured in any way to criticize her arrangements, she replied at once by showing him the door. Answer unanswerable! When Jayashri had reached the ripe age of thirteen, the son of a merchant, who was her father's gossip and neighbour, returned home after a long sojourn in far lands, whither he had travelled in the search of wealth. The poor wretch, whose name, by-the-bye, was Shridat (Gift of Fortune), had loved her in her childhood; and he came back, as men are apt to do after absence from familiar scenes, painfully full of affection for house and home and all belonging to it. From his cross, stingy old uncle to the snarling superannuated beast of a watchdog, he viewed all with eyes of love and melting heart. He could not see that his idol was greatly changed, and nowise for the better; that her nose was broader and more club-like, her eyelids fatter and thicker, her under lip more prominent, her voice harsher, and her manner coarser. He did not notice that she was an adept in judging of men's dress, and that she looked with admiration upon all swordsmen, especially upon those who fought upon horses and elephants. The charm of memory, the curious faculty of making past time present caused all he viewed to be enchanting to him. Having obtained her father's permission, Shridat applied for betrothal to Jayashri, who with peculiar boldness, had resolved that no suitor should come to her through her parent. And she, after leading him on by all the coquetries of which she was a mistress, refused to marry him, saying that she liked him as a friend, but would hate him as a husband. You see, my king! there are three several states of feeling with which women regard their masters, and these are love, hate, and indifference. Of all, love is the weakest and the most transient, because the essentially unstable creatures naturally fall out of it as readily as they fall into it. Hate being a sister excitement will easily become, if a man has wit enough to effect the change, love; and hate-love may perhaps last a little longer than love-love. Also, man has the occupation, the excitement, and the pleasure of bringing about the change. As regards the neutral state, that poet was not happy in his ideas who sang -Whene'er indifference appears, or scorn, Then, man, despair! then, hapless lover, mourn! For a man versed in the Lila Shastra[FN#78] can soon turn a woman's indifference into hate, which I have shown is as easily permuted to love. In which predicament it is the old thing over again, and it ends in the pure Asat[FN#79] or nonentity. "Which of these two birds, the jay or the parrot, had dipped deeper into human nature, mighty King Vikram?" asked the demon in a wheedling tone of voice. The trap was this time set too openly, even for the royal personage, to fall into it. He hurried on, calling to his son, and not answering a word. The Vampire therefore resumed the thread of his story at the place where he had broken it off. Shridat was in despair when he heard the resolve of his idol. He thought of drowning himself, of throwing himself down from the summit of Mount Girnar,[FN#80] of becoming a religious beggar; in short, of a multitude of follies. But he refrained from all such heroic remedies for despair, having rightly judged, when he became somewhat calmer, that they would not be likely to further his suit. He discovered that patience is a virtue, and he resolved impatiently enough to practice it. And by perseverance he succeeded. The worse for him! How vain are men to wish! How wise is the Deity, who is deaf to their wishes! Jayashri, for potent reasons best known to herself, was married to Shridat six months after his return home. He was in raptures. He called himself the happiest man in existence. He thanked and sacrificed to the Bhagwan for listening to his prayers. He recalled to mind with thrilling heart the long years which he had spent in hopeless exile from all that was dear to him, his sadness and anxiety, his hopes and joys, his toils and troubles his loyal love and his vows to Heaven for the happiness of his idol, and for the furtherance of his fondest desires. For truly he loved her, continued the parrot, and there is something holy in such love. It becomes not only a faith, but the best of faiths-an abnegation of self which emancipates the spirit from its straightest and earthliest bondage, the "I"; the first step in the regions of heaven; a homage rendered through the creature to the Creator; a devotion solid, practical, ardent, not as worship mostly is, a cold and lifeless abstraction; a merging of human nature into one far nobler and higher the spiritual existence of the supernal world. For perfect love is perfect happiness, and the only perfection of man; and what is a demon but a being without love? And what makes man's love truly divine, is the fact that it is bestowed upon such a thing as woman. "And now, Raja Vikram," said the Vampire, speaking in his proper person, "I have given you Madanmanjari the jay's and Churaman the parrot's definitions of the tender passion, or rather their descriptions of its effects. Kindly observe that I am far from accepting either one or the other. Love is, according to me, somewhat akin to mania, a temporary condition of selfishness, a transient confusion of identity. It enables man to predicate of others who are his other selves, that which he is ashamed to say about his real self. I will suppose the beloved object to be ugly, stupid, vicious, perverse, selfish, low minded, or the reverse; man finds it charming by the same rule that makes his faults and foibles dearer to him than all the virtues and good qualities of his neighbours. Ye call love a spell, an alchemy, a deity. Why? Because it deifies self by gratifying all man's pride, man's vanity, and man's conceit, under the mask of complete unegotism. Who is not in heaven when he is talking of himself? and, prithee, of what else consists all the talk of lovers?" It is astonishing that the warrior king allowed this speech to last as long as it did. He hated nothing so fiercely, now that he was in middle-age, as any long mention of the "handsome god.[FN#81]" Having vainly endeavoured to stop by angry mutterings the course of the Baital's eloquence, he stepped out so vigorously and so rudely shook that inveterate talker, that the latter once or twice nearly bit off the tip of his tongue. Then the Vampire became silent, and Vikram relapsed into a walk which allowed the tale to be resumed. Jayashri immediately conceived a strong dislike for her husband, and simultaneously a fierce affection for a reprobate who before had been indifferent to her. The more lovingly Shridat behaved to her, the more vexed end annoyed she was. When her friends talked to her, she turned up her nose, raising her eyebrows (in token of displeasure), and remained silent. When her husband spoke words of affection to her, she found them disagreeable, and turning away her face, reclined on the bed. Then he brought dresses and ornaments of various kinds and presented them to her, saying, "Wear these." Whereupon she would become more angry, knit her brows, turn her face away, and in an audible whisper call him "fool." All day she stayed out of the house, saying to her companions, "Sisters, my youth is passing away, and I have not, up to the present time, tasted any of this world's pleasures." Then she would ascend to the balcony, peep through the lattice, and seeing the reprobate going along, she would cry to her friend, "Bring that person to me." All night she tossed and turned from side to side, reflecting in her heart, "I am puzzled in my mind what I shall say, and whither I shall go. I have forgotten sleep, hunger, and thirst; neither heat nor cold is refreshing to me." At last, unable any longer to support the separation from her reprobate paramour, whom she adored, she resolved to fly with him. On one occasion, when she thought that her husband was fast asleep, she rose up quietly, and leaving him, made her way fearlessly in the dark night to her lover's abode. A footpad, who saw her on the way, thought to himself, "Where can this woman, clothed in jewels, be going alone at midnight?" And thus he followed her unseen, and watched her. When Jayashri reached the intended place, she went into the house, and found her lover lying at the door. He was dead, having been stabbed by the footpad; but she, thinking that he had, according to custom, drunk intoxicating hemp, sat upon the floor, and raising his head, placed it tenderly in her lap. Then, burning with the fire of separation from him, she began to kiss his cheeks, and to fondle and caress him with the utmost freedom and affection. By chance a Pisach (evil spirit) was seated in a large fig-tree[FN#82] opposite the house, and it occurred to him, when beholding this scene, that he might amuse himself in a characteristic way. He therefore hopped down from his branch, vivified the body, and began to return the woman's caresses. But as Jayashri bent down to kiss his lips, he caught the end of her nose in his teeth, and bit it clean off. He then issued from the corpse, and returned to the branch where he had been sitting. Jayashri was in despair. She did not, however, lose her presence of mind, but sat down and proceeded to take thought; and when she had matured her plan she arose, dripping with blood, and walked straight home to her husband's house. On entering his room she clapped her hand to her nose, and began to gnash her teeth, and to shriek so violently, that all the members of the family were alarmed. The neighbours also collected in numbers at the door, and, as it was bolted inside, they broke it open and rushed in, carrying lights. There they saw the wife sitting upon the ground with her face mutilated, and the husband standing over her, apparently trying to appease her. "O ignorant, criminal, shameless, pitiless wretch!" cried the people, especially the women; "why hast thou cut off her nose, she not having offended in any way?" Poor Shridat, seeing at once the trick which had been played upon him, thought to himself: "One should put no confidence in a changeful mind, a black serpent, or an armed enemy, and one should dread a woman's doings. What cannot a poet describe? What is there that a saint (jogi) does not know? What nonsense will not a drunken man talk? What limit is there to a woman's guile? True it is that the gods know nothing of the defects of a horse, of the thundering of clouds, of a woman's deeds, or of a man's future fortunes. How then can we know?" He could do nothing but weep, and swear by the herb basil, by his cattle, by his grain, by a piece of gold, and by all that is holy, that he had not committed the crime. In the meanwhile, the old merchant, Jayashri's father, ran off, and laid a complaint before the kotwal, and the footmen of the police magistrate were immediately sent to apprehend the husband, and to carry him bound before the judge. The latter, after due examination, laid the affair before the king. An example happening to be necessary at the time, the king resolved to punish the offence with severity, and he summoned the husband and wife to the court. When the merchant's daughter was asked to give an account of what had happened, she pointed out the state of her nose, and said, "Maharaj! why inquire of me concerning what is so manifest?" The king then turned to the husband, and bade him state his defence. He said, "I know nothing of it," and in the face of the strongest evidence he persisted in denying his guilt. Thereupon the king, who had vainly threatened to cut off Shridat's right hand, infuriated by his refusing to confess and to beg for mercy, exclaimed, "How must I punish such a wretch as thou art?" The unfortunate man answered, "Whatever your majesty may consider just, that be pleased to do." Thereupon the king cried, "Away with him, and impale him"; and the people, hearing the command, prepared to obey it. Before Shridat had left the court, the footpad, who had been looking on, and who saw that an innocent man was about to be unjustly punished, raised a cry for justice and, pushing through the crowd, resolved to make himself heard. He thus addressed the throne: "Great king, the cherishing of the good, and the punishment of the bad, is the invariable duty of kings." The ruler having caused him to approach, asked him who he was, and he replied boldly, " Maharaj! I am a thief, and this man is innocent and his blood is about to be shed unjustly. Your majesty has not done what is right in this affair." Thereupon the king charged him to tell the truth according to his religion; and the thief related explicitly the whole circumstances, omitting of course, the murder. "Go ye," said the king to his messengers, "and look in the mouth of the woman's lover who has fallen dead. If the nose be there found, then has this thief-witness told the truth, and the husband is a guiltless man." The nose was presently produced in court, and Shridat escaped the stake. The king caused the wicked Jayashri's face to be smeared with oily soot, and her head and eyebrows to be shaved; thus blackened and disfigured, she was mounted upon a little ragged-limbed ass and was led around the market and the streets, after which she was banished for ever from the city. The husband and the thief were then dismissed with betel and other gifts, together with much sage advice which neither of them wanted. "My king," resumed the misogyne parrot, "of such excellencies as these are women composed. It is said that 'wet cloth will extinguish fire and bad food will destroy strength; a degenerate son ruins a family, and when a friend is in wrath he takes away life. But a woman is an inflicter of grief in love and in hate, whatever she does turns out to be for our ill. Truly the Deity has created woman a strange being in this world.' And again, 'The beauty of the nightingale is its song, science is the beauty of an ugly man, forgiveness is the beauty of a devotee, and the beauty of a woman is virtue-but where shall we find it?' And again, 'Among the sages, Narudu; among the beasts, the jackal; among the birds, the crow; among men, the barber; and in this world woman-is the most crafty.' "What I have told thee, my king, I have seen with mine own eyes, and I have heard with mine own ears. At the time I was young, but the event so affected me that I have ever since held female kind to be a walking pest, a two-legged plague, whose mission on earth, like flies and other vermin, is only to prevent our being too happy. O, why do not children and young parrots sprout in crops from the ground-from budding trees or vinestocks?" "I was thinking, sire," said the young Dharma Dhwaj to the warrior king his father, "what women would say of us if they could compose Sanskrit verses!" "Then keep your thoughts to yourself," replied the Raja, nettled at his son daring to say a word in favour of the sex. "You always take the part of wickedness and depravity--- " "Permit me, your majesty," interrupted the Baital, "to conclude my tale." When Madan-manjari, the jay, and Churaman, the parrot, had given these illustrations of their belief, they began to wrangle, and words ran high. The former insisted that females are the salt of the earth, speaking, I presume, figuratively. The latter went so far as to assert that the opposite sex have no souls, and that their brains are in a rudimental and inchoate state of development. Thereupon he was tartly taken to task by his master's bride, the beautiful Chandravati, who told him that those only have a bad opinion of women who have associated with none but the vicious and the low, and that he should be ashamed to abuse feminine parrots, because his mother had been one. This was truly logical. On the other hand, the jay was sternly reproved for her mutinous and treasonable assertions by the husband of her mistress, Raja Ram, who, although still a bridegroom, had not forgotten the gallant rule of his syntax-The masculine is more worthy than the feminine; till Madan-manjari burst into tears and declared that her life was not worth having. And Raja Ram looked at her as if he could have wrung her neck. In short, Raja Vikram, all the four lost their tempers, and with them what little wits they had. Two of them were but birds, and the others seem not to have been much better, being young, ignorant, inexperienced, and lately married. How then could they decide so difficult a question as that of the relative wickedness and villany of men and women? Had your majesty been there, the knot of uncertainty would soon have been undone by the trenchant edge of your wit and wisdom, your knowledge and experience. You have, of course, long since made up your mind upon the subject? Dharma Dhwaj would have prevented his father's reply. But the youth had been twice reprehended in the course of this tale, and he thought it wisest to let things take their own way. "Women," quoth the Raja, oracularly, "are worse than we are; a man, however depraved he may be, ever retains some notion of right and wrong, but a woman does not. She has no such regard whatever." "The beautiful Bangalah Rani for instance?" said the Baital, with a demonaic sneer. At the mention of a word, the uttering of which was punishable by extirpation of the tongue, Raja Vikram's brain whirled with rage. He staggered in the violence of his passion, and putting forth both hands to break his fall, he dropped the bundle from his back. Then the Baital, disentangling himself and laughing lustily, ran off towards the tree as fast as his thin brown legs would carry him. But his activity availed him little. The king, puffing with fury, followed him at the top of his speed, and caught him by his tail before he reached the siras-tree, hurled him backwards with force, put foot upon his chest, and after shaking out the cloth, rolled him up in it with extreme violence, bumped his back half a dozen times against the stony ground, and finally, with a jerk, threw him on his shoulder, as he had done before. The young prince, afraid to accompany his father whilst he was pursuing the fiend, followed slowly in the rear, and did not join him for some minutes. But when matters were in their normal state, the Vampire, who had endured with exemplary patience the penalty of his impudence, began in honeyed accents, "Listen, O warrior king, whilst thy servant recounts unto thee another true tale." THE VAMPIRE'S THIRD STORY. Of a High-minded Family. In the venerable city of Bardwan, O warrior king! (quoth the Vampire) during the reign of the mighty Rupsen, flourished one Rajeshwar, a Rajput warrior of distinguished fame. By his valour and conduct he had risen from the lowest ranks of the army to command it as its captain. And arrived at that dignity, he did not put a stop to all improvements, like other chiefs, who rejoice to rest and return thanks. On the contrary, he became such a reformer that, to some extent, he remodelled the art of war. Instead of attending to rules and regulations, drawn up in their studies by pandits and Brahmans, he consulted chiefly his own experience and judgment. He threw aside the systematic plans of campaigns laid down in the Shastras or books of the ancients, and he acted upon the spur of the moment. He displayed a skill in the choice of ground, in the use of light troops, and in securing his own supplies whilst he cut off those of the enemy, which Kartikaya himself, God of War, might have envied. Finding that the bows of his troops were clumsy and slow to use, he had them all changed before compelled so to do by defeat; he also gave his attention to the sword handles, which cramped the men's grasp but which having been used for eighteen hundred years were considered perfect weapons. And having organized a special corps of warriors using fire arrows, he soon brought it to such perfection that, by using it against the elephants of his enemies, he gained many a campaign. One instance of his superior judgment I am about to quote to thee, O Vikram, after which I return to my tale; for thou art truly a warrior king, very likely to imitate the innovations of the great general Rajeshwar. (A grunt from the monarch was the result of the Vampire's sneer.) He found his master's armies recruited from Northern Hindustan, and officered by Kshatriya warriors, who grew great only because they grew old and - fat. Thus the energy and talent of the younger men were wasted in troubles and disorders; whilst the seniors were often so ancient that they could not mount their chargers unaided, nor, when they were mounted, could they see anything a dozen yards before them. But they had served in a certain obsolete campaign, and until Rajeshwar gave them pensions and dismissals, they claimed a right to take first part in all campaigns present and future. The commander-in-chief refused to use any captain who could not stand steady on his legs, or endure the sun for a whole day. When a soldier distinguished himself in action, he raised him to the powers and privileges of the warrior caste. And whereas it had been the habit to lavish circles and bars of silver and other metals upon all those who had joined in the war, whether they had sat behind a heap of sand or had been foremost to attack the foe, he broke through the pernicious custom, and he rendered the honour valuable by conferring it only upon the deserving. I need hardly say that, in an inordinately short space of time, his army beat every king and general that opposed it. One day the great commander-in-chief was seated in a certain room near the threshold of his gate, when the voices of a number of people outside were heard. Rajeshwar asked, "Who is at the door, and what is the meaning of the noise I hear?" The porter replied, "It is a fine thing your honour has asked. Many persons come sitting at the door of the rich for the purpose of obtaining a livelihood and wealth. When they meet together they talk of various things: it is these very people who are now making this noise." Rajeshwar, on hearing this, remained silent. In the meantime a traveller, a Rajput, Birbal by name, hoping to obtain employment, came from the southern quarter to the palace of the chief. The porter having listened to his story, made the circumstance known to his master, saying, "O chief! an armed man has arrived here, hoping to obtain employment, and is standing at the door. If I receive a command he shall be brought into your honour's presence." "Bring him in," cried the commander-in-chief. The porter brought him in, and Rajeshwar inquired, "O Rajput, who and what art thou?" Birbal submitted that he was a person of distinguished fame for the use of weapons, and that his name for fidelity and velour had gone forth to the utmost ends of Bharat-Kandha.[FN#83] The chief was well accustomed to this style of self introduction, and its only effect upon his mind was a wish to shame the man by showing him that he had not the least knowledge of weapons. He therefore bade him bare his blade and perform some feat. Birbal at once drew his good sword. Guessing the thoughts which were hovering about the chief's mind, he put forth his left hand, extending the forefinger upwards, waved his blade like the arm of a demon round his head, and, with a dexterous stroke, so shaved off a bit of nail that it fell to the ground, and not a drop of blood appeared upon the finger-tip. "Live for ever!" exclaimed Rajeshwar in admiration. He then addressed to the recruit a few questions concerning the art of war, or rather concerning his peculiar views of it. To all of which Birbal answered with a spirit and a judgment which convinced the hearer that he was no common sworder. Whereupon Rajeshwar bore off the new man at arms to the palace of the king Rupsen, and recommended that he should be engaged without delay. The king, being a man of few words and many ideas, after hearing his commander-in-chief, asked, "O Rajput, what shall I give thee for thy daily expenditure?" "Give me a thousand ounces of gold daily," said Birbal, "and then I shall have wherewithal to live on." "Hast thou an army with thee?" exclaimed the king in the greatest astonishment. "I have not," responded the Rajput somewhat stiffly. "I have first, a wife; second, a son; third, a daughter; fourth, myself; there is no fifth person with me." All the people of the court on hearing this turned aside their heads to laugh, and even the women, who were peeping at the scene, covered their mouths with their veils. The Rajput was then dismissed the presence. It is, however, noticeable amongst you humans, that the world often takes you at your own valuation. Set a high price upon yourselves, and each man shall say to his neighbour, "In this man there must be something." Tell everyone that you are brave, clever, generous, or even handsome, and after a time they will begin to believe you. And when thus you have attained success, it will be harder to unconvince them than it was to convince them. Thus - "Listen not to him, sirrah," cried Raja Vikram to Dharma Dhwaj, the young prince, who had fallen a little way behind, and was giving ear attentively to the Vampire's ethics. "Listen to him not. And tell me, villain, with these ignoble principles of shine, what will become of modesty, humility, self-sacrifice, and a host of other Guna or good qualities which - which are good qualities?" "I know not," rejoined the Baital, "neither do I care. But my habitually inspiriting a succession of human bodies has taught me one fact. The wise man knows himself, and is, therefore, neither unduly humble nor elated, because he had no more to do with making himself than with the cut of his cloak, or with the fitness of his loin-cloth. But the fool either loses his head by comparing himself with still greater fools, or is prostrated when he finds himself inferior to other and lesser fools. This shyness he calls modesty, humility, and so forth. Now, whenever entering a corpse, whether it be of man, woman, or child, I feel peculiarly modest; I know that my tenement lately belonged to some conceited ass. And --" "Wouldst thou have me bump thy back against the ground?" asked Raja Vikram angrily. (The Baital muttered some reply scarcely intelligible about his having this time stumbled upon a metaphysical thread of ideas, and then continued his story.) Now Rupsen, the king, began by inquiring of himself why the Rajput had rated his services so highly. Then he reflected that if this recruit had asked so much money, it must have been for some reason which would afterwards become apparent. Next, he hoped that if he gave him so much, his generosity might some day turn out to his own advantage. Finally, with this idea in his mind, he summoned Birbal and the steward of his household, and said to the latter, "Give this Rajput a thousand ounces of gold daily from our treasury." It is related that Birbal made the best possible use of his wealth. He used every morning to divide it into two portions, one of which was distributed to Brahmans and Parohitas.[FN#84] Of the remaining moiety, having made two parts, he gave one as alms to pilgrims, to Bairagis or Vishnu's mendicants, and to Sanyasis or worshippers of Shiva, whose bodies, smeared with ashes, were hardly covered with a narrow cotton cloth and a rope about their loins, and whose heads of artificial hair, clotted like a rope, besieged his gate. With the remaining fourth, having caused food to be prepared, he regaled the poor, while he himself and his family ate what was left. Every evening, arming himself with sword and buckler, he took up his position as guard at the royal bedside, and walked round it all night sword in hand. If the king chanced to wake and asked who was present, Birbal immediately gave reply that "Birbal is here; whatever command you give, that he will obey." And oftentimes Rupsen gave him unusual commands, for it is said, "To try thy servant, bid him do things in season and out of season: if he obey thee willingly, know him to be useful; if he reply, dismiss him at once. Thus is a servant tried, even as a wife by the poverty of her husband, and brethren and friends by asking their aid." In such manner, through desire of money, Birbal remained on guard all night; and whether eating, drinking, sleeping, sitting, going or wandering about, during the twenty-four hours, he held his master in watchful remembrance. This, indeed, is the custom; if a man sell another the latter is sold, but a servant by doing service sells himself, and when a man has become dependent, how can he be happy? Certain it is that however intelligent, clever, or learned a man may be, yet, while he is in his master's presence, he remains silent as a dumb man, and struck with dread. Only while he is away from his lord can he be at ease. Hence, learned men say that to do service aright is harder than any religious study. On one occasion it is related that there happened to be heard at night-time the wailing of a woman in a neighbouring cemetery. The king on hearing it called out, "Who is in waiting?" "I am here," replied Birbal; "what command is there?" "Go," spoke the king, "to the place whence proceeds this sound of woman's wail, and having inquired the cause of her grief, return quickly." On receiving this order the Rajput went to obey it; and the king, unseen by him, and attired in a black dress, followed for the purpose of observing his courage. Presently Birbal arrived at the cemetery. And what sees he there? A beautiful woman of a light yellow colour, loaded with jewels from head to foot, holding a horn in her right and a necklace in her left hand. Sometimes she danced, sometimes she jumped, and sometimes she ran about. There was not a tear in her eye, but beating her head and making lamentable cries, she kept dashing herself on the ground. Seeing her condition, and not recognizing the goddess born of sea foam, and whom all the host of heaven loved,[FN#85] Birbal inquired, "Why art thou thus beating thyself and crying out? Who art thou? And what grief is upon thee?" "I am the Royal-Luck," she replied. "For what reason," asked Birbal, "art thou weeping?" The goddess then began to relate her position to the Rajput. She said, with tears, "In the king's palace Shudra (or low caste acts) are done, and hence misfortune will certainly fall upon it, and I shall forsake it. After a month has passed, the king, having endured excessive affliction, will die. In grief for this, I weep. I have brought much happiness to the king's house, and hence I am full of regret that this my prediction cannot in any way prove untrue." "Is there," asked Birbal, "any remedy for this trouble, so that the king may be preserved and live a hundred years?" "Yes," said the goddess, "there is. About eight miles to the east thou wilt find a temple dedicated to my terrible sister Devi. Offer to her thy son's head, cut off with shine own hand, and the reign of thy king shall endure for an age." So saying Raj-Lakshmi disappeared. Birbal answered not a word, but with hurried steps he turned towards his home. The king, still in black so as not to be seen, followed him closely, and observed and listened to everything he did. The Rajput went straight to his wife, awakened her, and related to her everything that had happened. The wise have said, "she alone deserves the name of wife who always receives her husband with affectionate and submissive words." When she heard the circumstances, she at once aroused her son, and her daughter also awoke. Then Birbal told them all that they must follow him to the temple of Devi in the wood. On the way the Rajput said to his wife, "If thou wilt give up thy son willingly, I will sacrifice him for our master's sake to Devi the Destroyer." She replied, "Father and mother, son and daughter, brother and relative, have I now none. You are everything to me. It is written in the scripture that a wife is not made pure by gifts to priests, nor by performing religious rites; her virtue consists in waiting upon her husband, in obeying him and in loving him - yea! though he be lame, maimed in the hands, dumb, deaf, blind, one eyed, leprous, or humpbacked. It is a true saying that 'a son under one's authority, a body free from sickness, a desire to acquire knowledge, an intelligent friend, and an obedient wife; whoever holds these five will find them bestowers of happiness and dispellers of affliction. An unwilling servant, a parsimonious king, an insincere friend, and a wife not under control; such things are disturbers of ease and givers of trouble.'" Then the good wife turned to her son and said "Child by the gift of thy head, the king's life may be spared, and the kingdom remain unshaken." "Mother," replied that excellent youth, "in my opinion we should hasten this matter. Firstly, I must obey your command; secondly, I must promote the interests of my master; thirdly, if this body be of any use to a goddess, nothing better can be done with it in this world." ("Excuse me, Raja Vikram," said the Baital, interrupting himself, "if I repeat these fair discourses at full length; it is interesting to hear a young person, whose throat is about to be cut, talk so like a doctor of laws.") Then the youth thus addressed his sire: "Father, whoever can be of use to his master, the life of that man in this world has been lived to good purpose, and by reason of his usefulness he will be rewarded in other worlds." His sister, however, exclaimed, "If a mother should give poison to her daughter, and a father sell his son, and a king seize the entire property of his subjects, where then could one look for protection?" But they heeded her not, and continued talking as they journeyed towards the temple of Devi - the king all the while secretly following them. Presently they reached the temple, a single room, surrounded by a spacious paved area; in front was an immense building capable of seating hundreds of people. Before the image there were pools of blood, where victims had lately been slaughtered. In the sanctum was Devi, a large black figure with ten arms. With a spear in one of her right hands she pierced the giant Mahisha; and with one of her left hands she held the tail of a serpent, and the hair of the giant, whose breast the serpent was biting. Her other arms were all raised above her head, and were filled with different instruments of war; against her right leg leaned a lion. Then Birbal joined his hands in prayer, and with Hindu mildness thus addressed the awful goddess: "O mother, let the king's life be prolonged for a thousand years by the sacrifice of my son. O Devi, mother! destroy, destroy his enemies! Kill! kill! Reduce them to ashes! Drive them away! Devour them! devour them! Cut them in two! Drink! drink their blood! Destroy them root and branch! With thy thunderbolt, spear, scymitar, discus, or rope, annihilate them! Spheng! Spheng!" The Rajput, having caused his son to kneel before the goddess, struck him so violent a blow that his head rolled upon the ground. He then threw the sword down, when his daughter, frantic with grief, snatched it up and struck her neck with such force that her head, separated from her body, fell. In her turn the mother, unable to survive the loss of her children, seized the weapon and succeeded in decapitating herself. Birbal, beholding all this slaughter, thus reflected: "My children are dead why, now, should I remain in servitude, and upon whom shall I bestow the gold I receive from the king?" He then gave himself so deep a wound in the neck, that his head also separated from his body. Rupsen, the king, seeing these four heads on the ground, said in his heart, "For my sake has the family of Birbal been destroyed. Kingly power, for the purpose of upholding which the destruction of a whole household is necessary, is a mere curse, and to carry on government in this manner is not just." He then took up the sword and was about to slay himself, when the Destroying Goddess, probably satisfied with bloodshed, stayed his hand, bidding him at the same time ask any boon he pleased. The generous monarch begged, thereupon, that his faithful servant might be restored to life, together with all his high-minded family; and the goddess Devi in the twinkling of an eye fetched from Patala, the regions below the earth, a vase full of Amrita, the water of immortality, sprinkled it upon the dead, and raised them all as before. After which the whole party walked leisurely home, and in due time the king divided his throne with his friend Birbal. Having stopped for a moment, the Baital proceeded to remark, in a sententious tone, "Happy the servant who grudges not his own life to save that of his master! And happy, thrice happy the master who can annihilate all greedy longing for existence and worldly prosperity. Raja, I have to ask thee one searching question - Of these five, who was the greatest fool?" "Demon!" exclaimed the great Vikram, all whose cherished feelings about fidelity and family affection, obedience, and high-mindedness, were outraged by this Vampire view of the question; "if thou meanest by the greatest fool the noblest mind, I reply without hesitating Rupsen, the king." "Why, prithee?" asked the Baital. "Because, dull demon," said the king, "Birbal was bound to offer up his life for a master who treated him so generously; the son could not disobey his father, and the women naturally and instinctively killed themselves, because the example was set to them. But Rupsen the king gave up his throne for the sake of his retainer, and valued not a straw his life and his high inducements to live. For this reason I think him the most meritorious." "Surely, mighty Vikram," laughed the Vampire, "you will be tired of ever clambering up yon tall tree, even had you the legs and arms of Hanuman[FN#86] himself." And so saying he disappeared from the cloth, although it had been placed upon the ground. But the poor Baital had little reason to congratulate himself on the success of his escape. In a short time he was again bundled into the cloth with the usual want of ceremony, and he revenged himself by telling another true story. THE VAMPIRE'S FOURTH STORY. Of A Woman Who Told The Truth. "Listen, great king!" again began the Baital. An unimportant Baniya[FN#87] (trader), Hiranyadatt, had a daughter, whose name was Madansena Sundari, the beautiful army of Cupid. Her face was like the moon; her hair like the clouds; her eyes like those of a muskrat; her eyebrows like a bent bow; her nose like a parrot's bill; her neck like that of a dove; her teeth like pomegranate grains; the red colour of her lips like that of a gourd; her waist lithe and bending like the pards: her hands and feet like softest blossoms; her complexion like the jasmine-in fact, day by day the splendour of her youth increased. When she had arrived at maturity, her father and mother began often to resolve in their minds the subject of her marriage. And the people of all that country side ruled by Birbar king of Madanpur bruited it abroad that in the house of Hiranyadatt had been born a daughter by whose beauty gods, men, and munis (sages) were fascinated. Thereupon many, causing their portraits to be painted, sent them by messengers to Hiranyadatt the Baniya, who showed them all to his daughter. But she was capricious, as beauties sometimes are, and when her father said, "Make choice of a husband thyself," she told him that none pleased her, and moreover she begged of him to find her a husband who possessed good looks, good qualities, and good sense. At length, when some days had passed, four suitors came from four different countries. The father told them that he must have from each some indication that he possessed the required qualities; that he was pleased with their looks, but that they must satisfy him about their knowledge. "I have," the first said, "a perfect acquaintance with the Shastras (or Scriptures); in science there is none to rival me. As for my handsome mien, it may plainly be seen by you." The second exclaimed, "My attainments are unique in the knowledge of archery. I am acquainted with the art of discharging arrows and killing anything which though not seen is heard, and my fine proportions are plainly visible to you." The third continued, "I understand the language of land and water animals, of birds and of beasts, and I have no equal in strength. Of my comeliness you yourself may judge." "I have the knowledge," quoth the fourth, "how to make a certain cloth which can be sold for five rubies: having sold it I give the proceeds of one ruby to a Brahman, of the second I make an offering to a deity, a third I wear on my own person, a fourth I keep for my wife; and, having sold the fifth, I spend it in giving feasts. This is my knowledge, and none other is acquainted with it. My good looks are apparent." The father hearing these speeches began to reflect, "It is said that excess in anything is not good. Sita[FN#88] was very lovely, but the demon Ravana carried her away; and Bali king of Mahabahpur gave much alms, but at length he became poor.[FN#89] My daughter is too fair to remain a maiden; to which of these shall I give her?" So saying, Hiranyadatt went to his daughter, explained the qualities of the four suitors, and asked, "To which shall I give thee?" On hearing these words she was abashed; and, hanging down her head, knew not what to reply. Then the Baniya, having reflected, said to himself, "He who is acquainted with the Shastras is a Brahman, he who could shoot an arrow at the sound was a Kshatriya or warrior, and he who made the cloth was a Shudra or servile. But the youth who understands the language of birds is of our own caste. To him, therefore, will I marry her." And accordingly he proceeded with the betrothal of his daughter. Meanwhile Madansena went one day, during the spring season into the garden for a stroll. It happened, just before she came out, that Somdatt, the son of the merchant Dharmdatt, had gone for pleasure into the forest, and was returning through the same garden to his home. He was fascinated at the sight of the maiden, and said to his friend, "Brother, if I can obtain her my life will be prosperous, and if I do not obtain her my living in the world will be in vain." Having thus spoken, and becoming restless from the fear of separation, he involuntarily drew near to her, and seizing her hand, said - "If thou wilt not form an affection for me, I will throw away my life on thy account." "Be pleased not to do this," she replied; "it will be sinful, and it will involve me in the guilt and punishment of shedding blood; hence I shall be miserable in this world and in that to be." "Thy blandishments," he replied, "have pierced my heart, and the consuming thought of parting from thee has burnt up my body, and memory and understanding have been destroyed by this pain; and from excess of love I have no sense of right or wrong. But if thou wilt make me a promise, I will live again." She replied, "Truly the Kali Yug (iron age) has commenced, since which time falsehood has increased in the world and truth has diminished; people talk smoothly with their tongues, but nourish deceit in their hearts; religion is destroyed, crime has increased, and the earth has begun to give little fruit. Kings levy fines, Brahmans have waxed covetous, the son obeys not his sire's commands, brother distrusts brother; friendship has departed from amongst friends; sincerity has left masters; servants have given up service; man has abandoned manliness; and woman has abandoned modesty. Five days hence, my marriage is to be; but if thou slay not thyself, I will visit thee first, and after that I will remain with my husband." Having given this promise, and having sworn by the Ganges, she returned home. The merchant's son also went his way. Presently the marriage ceremonies came on, and Hiranyadatt the Baniya expended a lakh of rupees in feasts and presents to the bridegroom. The bodies of the twain were anointed with turmeric, the bride was made to hold in her hand the iron box for eye paint, and the youth a pair of betel scissors. During the night before the wedding there was loud and shrill music, the heads and limbs of the young couple were rubbed with an ointment of oil, and the bridegroom's head was duly shaved. The wedding procession was very grand. The streets were a blaze of flambeaux and torches carried in the hand, fireworks by the ton were discharged as the people passed; elephants, camels, and horses richly caparisoned, were placed in convenient situations; and before the procession had reached the house of the bride half a dozen wicked boys and bad young men were killed or wounded.[FN#90] After the marriage formulas were repeated, the Baniya gave a feast or supper, and the food was so excellent that all sat down quietly, no one uttered a complaint, or brought dishonour on the bride's family, or cut with scissors the garments of his neighbour. The ceremony thus happily concluded, the husband brought Madansena home to his own house. After some days the wife of her husband's youngest brother, and also the wife of his eldest brother, led her at night by force to her bridegroom, and seated her on a bed ornamented with flowers. As her husband proceeded to take her hand, she jerked it away, and at once openly told him all that she had promised to Somdatt on condition of his not killing himself. "All things," rejoined the bridegroom, hearing her words, "have their sense ascertained by speech; in speech they have their basis, and from speech they proceed; consequently a falsifier of speech falsifies everything. If truly you are desirous of going to him, go! "Receiving her husband's permission, she arose and went off to the young merchant's house in full dress. Upon the road a thief saw her, and in high good humour came up and asked - "Whither goest thou at midnight in such darkness, having put on all these fine clothes and ornaments?" She replied that she was going to the house of her beloved. "And who here," said the thief, "is thy protector?" "Kama Deva," she replied, "the beautiful youth who by his fiery arrows wounds with love the hearts of the inhabitants of the three worlds, Ratipati, the husband of Rati,[FN#91] accompanied by the kokila bird,[FN#92] the humming bee and gentle breezes." She then told to the thief the whole story, adding "Destroy not my jewels: I give thee a promise before I go, that on my return thou shalt have all these ornaments." Hearing this the thief thought to himself that it would be useless now to destroy her jewels, when she had promised to give them to him presently of her own good will. He therefore let her go, and sat down and thus soliloquized: "To me it is astonishing that he who sustained me in my mother's womb should take no care of me now that I have been born and am able to enjoy the good things of this world. I know not whether he is asleep or dead. And I would rather swallow poison than ask man for money or favour. For these six things tend to lower a man: -friendship with the perfidious; causeless laughter; altercation with women; serving an unworthy master; riding an ass, and speaking any language but Sanskrit. And these five things the deity writes on our fate at the hour of birth:-- first, age; secondly, action; thirdly, wealth; fourthly, science; fifthly, fame. I have now done a good deed, and as long as a man's virtue is in the ascendant, all people becoming his servants obey him. But when virtuous deeds diminish, even his friends become inimical to him." Meanwhile Madansena had reached the place where Somdatt the young trader had fallen asleep. She awoke him suddenly, and he springing up in alarm quickly asked her, "Art thou the daughter of a deity? or of a saint? or of a serpent? Tell me truly, who art thou? And whence hast thou come?" She replied, "I am human-- Madansena, the daughter of the Baniya Hiranyadatt. Dost thou not remember taking my hand in that grove, and declaring that thou wouldst slay thyself if I did not swear to visit thee first and after that remain with my husband?" "Hast thou," he inquired, "told all this to thy husband or not?" She replied, "I have told him everything; and he, thoroughly understanding the whole affair, gave me permission." "This matter," exclaimed Somdatt in a melancholy voice, "is like pearls without a suitable dress, or food without clarified butter,[FN#93] or singing without melody; they are all alike unnatural. In the same way, unclean clothes will mar beauty, bad food will undermine strength, a wicked wife will worry her husband to death, a disreputable son will ruin his family, an enraged demon will kill, and a woman, whether she love or hate, will be a source of pain. For there are few things which a woman will not do. She never brings to her tongue what is in her heart, she never speaks out what is on her tongue, and she never tells what she is doing. Truly the Deity has created woman a strange creature in this world." He concluded with these words: "Return thou home with another man's wife I have no concern." Madansena rose and departed. On her way she met the thief, who, hearing her tale, gave her great praise, and let her go unplundered.[FN#94] She then went to her husband, and related the whole matter to him. But he had ceased to love her, and he said, "Neither a king nor a minister, nor a wife, nor a person's hair nor his nails, look well out of their places. And the beauty of the kokila is its note, of an ugly man knowledge, of a devotee forgiveness, and of a woman her chastity." The Vampire having narrated thus far, suddenly asked the king, "Of these three, whose virtue was the greatest?" Vikram, who had been greatly edified by the tale, forgot himself, and ejaculated, "The Thief's." "And pray why?" asked the Baital. "Because," the hero explained, "when her husband saw that she loved another man, however purely, he ceased to feel affection for her. Somdatt let her go unharmed, for fear of being punished by the king. But there was no reason why the thief should fear the law and dismiss her; therefore he was the best." "Hi! hi! hi!" laughed the demon, spitefully. "Here, then, ends my story." Upon which, escaping as before from the cloth in which he was slung behind the Raja's back, the Baital disappeared through the darkness of the night, leaving father and son looking at each other in dismay. "Son Dharma Dhwaj," quoth the great Vikram, "the next time when that villain Vampire asks me a question, I allow thee to take the liberty of pinching my arm even before I have had time to answer his questions. In this way we shall never, of a truth, end our task." "Your words be upon my head, sire," replied the young prince. But he expected no good from his father's new plan, as, arrived under the sires-tree, he heard the Baital laughing with all his might." Surely he is laughing at our beards, sire," said the beardless prince, who hated to be laughed at like a young person. "Let them laugh that win," fiercely cried Raja Vikram, who hated to be laughed at like an elderly person. ******* The Vampire lost no time in opening a fresh story. THE VAMPIRE'S FIFTH STORY. Of the Thief Who Laughed and Wept. Your majesty (quoth the demon, with unusual politeness), there is a country called Malaya, on the western coast of the land of Bharat--you see that I am particular in specifying the place--and in it was a city known as Chandrodaya, whose king was named Randhir. This Raja, like most others of his semi-deified order, had been in youth what is called a Sarva-rasi[FN#95]; that is, he ate and drank and listened to music, and looked at dancers and made love much more than he studied, reflected, prayed, or conversed with the wise. After the age of thirty he began to reform, and he brought such zeal to the good cause, that in an incredibly short space of time he came to be accounted and quoted as the paragon of correct Rajas. This was very praiseworthy. Many of Brahma's vicegerents on earth, be it observed, have loved food and drink, and music and dancing, and the worship of Kama, to the end of their days. Amongst his officers was Gunshankar, a magistrate of police, who, curious to say, was as honest as he was just. He administered equity with as much care before as after dinner; he took no bribes even in the matter of advancing his family; he was rather merciful than otherwise to the poor, and he never punished the rich ostentatiously, in order to display his and his law's disrespect for persons. Besides which, when sitting on the carpet of justice, he did not, as some Kotwals do, use rough or angry language to those who cannot reply; nor did he take offence when none was intended. All the people of the city Chandrodaya, in the province of Malaya, on the western coast of Bharatland, loved and esteemed this excellent magistrate; which did not, however, prevent thefts being committed so frequently and so regularly, that no one felt his property secure. At last the merchants who had suffered most from these depredations went in a body before Gunshankar, and said to him: "O flower of the law! robbers have exercised great tyranny upon us, so great indeed that we can no longer stay in this city." Then the magistrate replied, "What has happened, has happened. But in future you shall be free from annoyance. I will make due preparation for these thieves." Thus saying Gunshankar called together his various delegates, and directed them to increase the number of their people. He pointed out to them how they should keep watch by night; besides which he ordered them to open registers of all arrivals and departures, to make themselves acquainted by means of spies with the movements of every suspected person in the city, and to raise a body of paggis (trackers), who could follow the footprints of thieves even when they wore thieving shoes,[FN#96] till they came up with and arrested them. And lastly, he gave the patrols full power, whenever they might catch a robber in the act, to slay him without asking questions. People in numbers began to mount guard throughout the city every night, but, notwithstanding this, robberies continued to be committed. After a time all the merchants having again met together went before the magistrate, and said, "O incarnation of justice! you have changed your officers, you have hired watchmen, and you have established patrols: nevertheless the thieves have not diminished, and plundering is ever taking place." Thereupon Gunshankar carried them to the palace, and made them lay their petition at the feet of the king Randhir. That Raja, having consoled them, sent them home, saying, "Be ye of good cheer. I will to-night adopt a new plan, which, with the blessing of the Bhagwan, shall free ye from further anxiety." Observe, O Vikram, that Randhir was one of those concerning whom the poet sang-- The unwise run from one end to the other. Not content with becoming highly respectable, correct, and even unimpeachable in point of character, he reformed even his reformation, and he did much more than he was required to do. When Canopus began to sparkle gaily in the southern skies, the king arose and prepared for a night's work. He disguised his face by smearing it with a certain paint, by twirling his moustachios up to his eyes, by parting his beard upon his chin, and conducting the two ends towards his ears, and by tightly tying a hair from a horse's tail over his nose, so as quite to change its shape. He then wrapped himself in a coarse outer garment, girt his loins, buckled on his sword, drew his shield upon his arm, and without saying a word to those within the palace, he went out into the streets alone, and on foot. It was dark, and Raja Randhir walked through the silent city for nearly an hour without meeting anyone. As, however, he passed through a back street in the merchants' quarter, he saw what appeared to be a homeless dog, lying at the foot of a house-wall. He approached it, and up leaped a human figure, whilst a loud voice cried, "Who art thou?" Randhir replied, "I am a thief; who art thou?" "And I also am a thief," rejoined the other, much pleased at hearing this; "come, then, and let us make together. But what art thou, a high-loper or a lully-prigger[FN#97]?" "A little more ceremony between coves in the lorst,[FN#98]" whispered the king, speaking as a flash man, "were not out of place. But, look sharp, mind old Oliver,[FN#99] or the lamb-skin man[FN#100] will have the pull of us, and as sure as eggs is eggs we shall be scragged as soon as lagged.[FN#101]" "Well, keep your red rag[FN#102] quiet," grumbled the other, "and let us be working." Then the pair, king and thief, began work in right earnest. The gang seemed to swarm in the street. They were drinking spirits, slaying victims, rubbing their bodies with oil, daubing their eyes with lamp-black, and repeating incantations to enable them to see in the darkness; others were practicing the lessons of the god with the golden spear,[FN#103] and carrying out the four modes of breaching a house: 1. Picking out burnt bricks. 2.Cutting through unbaked ones when old, when softened by recent damp, by exposure to the sun, or by saline exudations. 3. Throwing water on a mud wall; and 4. Boring through one of wood. The sons of Skanda were making breaches in the shape of lotus blossoms, the sun, the new moon, the lake, and the water jar, and they seemed to be anointed with magic unguents, so that no eye could behold, no weapon harm them. At length having filled his bag with costly plunder, the thief said to the king, "Now, my rummy cove, we'll be off to the flash ken, where the lads and the morts are waiting to wet their whistles." Randhir, who as a king was perfectly familiar with "thieves' Latin," took heart, and resolved to hunt out the secrets of the den. On the way, his companion, perfectly satisfied with the importance which the new cove had attached to a rat-hole,[FN#104] and convinced that he was a true robber, taught him the whistle, the word, and the sign peculiar to the gang, and promised him that he should smack the lit[FN#105] that night before "turning in." So saying the thief rapped twice at the city gate, which was at once opened to him, and preceding his accomplice led the way to a rock about two kos (four miles) distant from the walls. Before entering the dark forest at the foot of the eminence, the robber stood still for a moment and whistled twice through his fingers with a shrill scream that rang through the silent glades. After a few minutes the signal was answered by the hooting of an owl, which the robber acknowledged by shrieking like a jackal. Thereupon half a dozen armed men arose from their crouching places in the grass, and one advanced towards the new comers to receive the sign. It was given, and they both passed on, whilst the guard sank, as it were, into the bowels of the earth. All these things Randhir carefully remarked: besides which he neglected not to take note of all the distinguishable objects that lay on the road, and, when he entered the wood, he scratched with his dagger all the tree trunks within reach. After a sharp walk the pair reached a high perpendicular sheet of rock, rising abruptly from a clear space in the jungle, and profusely printed over with vermilion hands. The thief, having walked up to it, and made his obeisance, stooped to the ground, and removed a bunch of grass. The two then raised by their united efforts a heavy trap door, through which poured a stream of light, whilst a confused hubbub of voices was heard below. "This is the ken," said the robber, preparing to descend a thin ladder of bamboo, "follow me!" And he disappeared with his bag of valuables. The king did as he was bid, and the pair entered together a large hall, or rather a cave, which presented a singular spectacle. It was lighted up by links fixed to the sombre walls, which threw a smoky glare over the place, and the contrast after the deep darkness reminded Randhir of his mother's descriptions of Patal-puri, the infernal city. Carpets of every kind, from the choicest tapestry to the coarsest rug, were spread upon the ground, and were strewed with bags, wallets, weapons, heaps of booty, drinking cups, and all the materials of debauchery. Passing through this cave the thief led Randhir into another, which was full of thieves, preparing for the pleasures of the night. Some were changing garments, ragged and dirtied by creeping through gaps in the houses: others were washing the blood from their hands and feet; these combed out their long dishevelled, dusty hair: those anointed their skins with perfumed cocoa-nut oil. There were all manner of murderers present, a villanous collection of Kartikeya's and Bhawani's[FN#106] crew. There were stabbers with their poniards hung to lanyards lashed round their naked waists, Dhaturiya- poisoners[FN#107] distinguished by the little bag slung under the left arm, and Phansigars[FN#108] wearing their fatal kerchiefs round their necks. And Randhir had reason to thank the good deed in the last life that had sent him there in such strict disguise, for amongst the robbers he found, as might be expected, a number of his own people, spies and watchmen, guards and patrols. The thief, whose importance of manner now showed him to be the chief of the gang, was greeted with applause as he entered the robing room, and he bade all make salam to the new companion. A number of questions concerning the success of the night's work was quickly put and answered: then the company, having got ready for the revel, flocked into the first cave. There they sat down each in his own place, and began to eat and drink and make merry. After some hours the flaring torches began to burn out, and drowsiness to overpower the strongest heads. Most of the robbers rolled themselves up in the rugs, and covering their heads, went to sleep. A few still sat with their backs to the wall, nodding drowsily or leaning on one side, and too stupefied with opium and hemp to make any exertion. At that moment a servant woman, whom the king saw for the first time, came into the cave, and looking at him exclaimed, "O Raja! how came you with these wicked men? Do you run away as fast as you can, or they will surely kill you when they awake." "I do not know the way; in which direction am I to go?" asked Randhir. The woman then showed him the road. He threaded the confused mass of snorers, treading with the foot of a tiger-cat, found the ladder, raised the trap-door by exerting all his strength, and breathed once more the open air of heaven. And before plunging into the depths of the wood he again marked the place where the entrance lay and carefully replaced the bunch of grass. Hardly had Raja Randhir returned to the palace, and removed the traces of his night's occupation, when he received a second deputation of the merchants, complaining bitterly and with the longest faces about their fresh misfortunes. "O pearl of equity!" said the men of money, "but yesterday you consoled us with the promise of some contrivance by the blessing of which our houses and coffers would be safe from theft; whereas our goods have never yet suffered so severely as during the last twelve hours." Again Randhir dismissed them, swearing that this time he would either die or destroy the wretches who had been guilty of such violence. Then having mentally prepared his measures, the Raja warned a company of archers to hold themselves in readiness for secret service, and as each one of his own people returned from the robbers' cave he had him privily arrested and put to death--because the deceased, it is said, do not, like Baitals, tell tales. About nightfall, when he thought that the thieves, having finished their work of plunder, would meet together as usual for wassail and debauchery, he armed himself, marched out his men, and led them to the rock in the jungle. But the robbers, aroused by the disappearance of the new companion, had made enquiries and had gained intelligence of the impending danger. They feared to flee during the daytime, lest being tracked they should be discovered and destroyed in detail. When night came they hesitated to disperse, from the certainty that they would be captured in the morning. Then their captain, who throughout had been of one opinion, proposed to them that they should resist, and promised them success if they would hear his words. The gang respected him, for he was known to be brave: they all listened to his advice, and they promised to be obedient. As young night began to cast transparent shade upon the jungle ground, the chief of the thieves mustered his men, inspected their bows and arrows, gave them encouraging words, and led them forth from the cave. Having placed them in ambush he climbed the rock to espy the movements of the enemy, whilst others applied their noses and ears to the level ground. Presently the moon shone full upon Randhir and his band of archers, who were advancing quickly and carelessly, for they expected to catch the robbers in their cave. The captain allowed them to march nearly through the line of ambush. Then he gave the signal, and at that moment the thieves, rising suddenly from the bush fell upon the royal troops and drove them back in confusion. The king also fled, when the chief of the robbers shouted out, "Hola! thou a Rajput and running away from combat?" Randhir hearing this halted, and the two, confronting each other, bared their blades and began to do battle with prodigious fury. The king was cunning of fence, and so was the thief. They opened the duel, as skilful swordsmen should, by bending almost double, skipping in a circle, each keeping his eye well fixed upon the other, with frowning brows and contemptuous lips; at the same time executing divers gambados and measured leaps, springing forward like frogs and backward like monkeys, and beating time with their sabres upon their shields, which rattled like drums. Then Randhir suddenly facing his antagonist, cut at his legs with a loud cry, but the thief sprang in the air, and the blade whistled harmlessly under him. Next moment the robber chief's sword, thrice whirled round his head, descended like lightning in a slanting direction towards the king's left shoulder: the latter, however, received it upon his target and escaped all hurt, though he staggered with the violence of the blow. And thus they continued attacking each other, parrying and replying, till their breath failed them and their hands and wrists were numbed and cramped with fatigue. They were so well matched in courage, strength, and address, that neither obtained the least advantage, till the robber's right foot catching a stone slid from under him, and thus he fell to the ground at the mercy of his enemy. The thieves fled, and the Raja, himself on his prize, tied his hands behind him, and brought him back to the city at the point of his good sword. The next morning Randhir visited his prisoner, whom he caused to be bathed, and washed, and covered with fine clothes. He then had him mounted on a camel and sent him on a circuit of the city, accompanied by a crier proclaiming aloud: "Who hears! who hears! who hears! the king commands! This is the thief who has robbed and plundered the city of Chandrodaya. Let all men therefore assemble themselves together this evening in the open space outside the gate leading towards the sea. And let them behold the penalty of evil deeds, and learn to be wise." Randhir had condemned the thief to be crucified,[FN#109] nailed and tied with his hands and feet stretched out at full length, in an erect posture until death; everything he wished to eat was ordered to him in order to prolong life and misery. And when death should draw near, melted gold was to be poured down his throat till it should burst from his neck and other parts of his body. In the evening the thief was led out for execution, and by chance the procession passed close to the house of a wealthy landowner. He had a favourite daughter named Shobhani, who was in the flower of her youth and very lovely; every day she improved, and every moment added to her grace and beauty. The girl had been carefully kept out of sight of mankind, never being allowed outside the high walls of the garden, because her nurse, a wise woman much trusted in the neighbourhood, had at the hour of death given a solemn warning to her parents. The prediction was that the maiden should be the admiration of the city, and should die a Satiwidow[FN#110] before becoming a wife. From that hour Shobhani was kept as a pearl in its casket by her father, who had vowed never to survive her, and had even fixed upon the place and style of his suicide. But the shaft of Fate[FN#111] strikes down the vulture sailing above the clouds, and follows the worm into the bowels of the earth, and pierces the fish at the bottom of the ocean--how then can mortal man expect to escape it? As the robber chief, mounted upon the camel, was passing to the cross under the old householder's windows, a fire breaking out in the women's apartments, drove the inmates into the rooms looking upon the street. The hum of many voices arose from the solid pavement of heads: "This is the thief who has been robbing the whole city; let him tremble now, for Randhir will surely crucify him!" In beauty and bravery of bearing, as in strength and courage, no man in Chandrodaya surpassed the robber, who, being magnificently dressed, looked, despite his disgraceful cavalcade, like the son of a king. He sat with an unmoved countenance, hardly hearing in his pride the scoffs of the mob; calm and steady when the whole city was frenzied with anxiety because of him. But as he heard the word "tremble" his lips quivered, his eyes flashed fire, and deep lines gathered between his eyebrows. Shobhani started with a scream from the casement behind which she had hid herself, gazing with an intense womanly curiosity into the thoroughfare. The robber's face was upon a level with, and not half a dozen feet from, her pale cheeks. She marked his handsome features, and his look of wrath made her quiver as if it had been a flash of lightning. Then she broke away from the fascination of his youth and beauty, and ran breathless to her father, saying: "Go this moment and get that thief released! "The old housekeeper replied: "That thief has been pilfering and plundering the whole city, and by his means the king's archers were defeated; why, then, at my request, should our most gracious Raja Randhir release him?" Shobhani, almost beside herself, exclaimed: "If by giving up your whole property, you can induce the Raja to release him, then instantly so do; if he does not come to me, I must give up my life!" The maiden then covered her head with her veil, and sat down in the deepest despair, whilst her father, hearing her words, burst into a cry of grief, and hastened to present himself before the Raja. He cried out: "O great king, be pleased to receive four lakhs of rupees, and to release this thief." But the king replied: "He has been robbing the whole city, and by reason of him my guards have been destroyed. I cannot by any means release him." Then the old householder finding, as he had expected the Raja inexorable, and not to be moved, either by tears or bribes, or by the cruel fate of the girl, returned home with fire in his heart, and addressed her: "Daughter, I have said and done all that is possible but it avails me nought with the king. Now, then, we die." In the mean time, the guards having led the thief all round the city, took him outside the gates, and made him stand near the cross. Then the messengers of death arrived from the palace, and the executioners began to nail his limbs. He bore the agony with the fortitude of the brave; but when he heard what had been done by the old householder's daughter, he raised his voice and wept bitterly, as though his heart had been bursting, and almost with the same breath he laughed heartily as at a feast. All were startled by his merriment; coming as it did at a time when the iron was piercing his flesh, no man could see any reason for it. When he died, Shobhani, who was married to him in the spirit, recited to herself these sayings: "There are thirty-five millions of hairs on the human body. The woman who ascends the pile with her husband will remain so many years in heaven. As the snake-catcher draws the serpent from his hole, so she, rescuing her husband from hell, rejoices with him; aye, though he may have sunk to a region of torment, be restrained in dreadful bonds, have reached the place of anguish, be exhausted of strength, and afflicted and tortured for his crimes. No other effectual duty is known for virtuous women at any time after the death of their lords, except casting themselves into the same fire. As long as a woman in her successive transmigrations, shall decline burning herself, like a faithful wife, in the same fire with her deceased lord, so long shall she not be exempted from springing again to life in the body of some female animal." Therefore the beautiful Shobhani, virgin and wife, resolved to burn herself, and to make the next life of the thief certain. She showed her courage by thrusting her finger into a torch flame till it became a cinder, and she solemnly bathed in the nearest stream. A hole was dug in the ground, and upon a bed of green tree-trunks were heaped hemp, pitch, faggots, and clarified butter, to form the funeral pyre. The dead body, anointed, bathed, and dressed in new clothes, was then laid upon the heap, which was some two feet high. Shobhani prayed that as long as fourteen Indras reign, or as many years as there are hairs in her head, she might abide in heaven with her husband, and be waited upon by the heavenly dancers. She then presented her ornaments and little gifts of corn to her friends, tied some cotton round both wrists, put two new combs in her hair, painted her forehead, and tied up in the end of her body-cloth clean parched rice[FN#112] and cowrie-shells. These she gave to the bystanders, as she walked seven times round the funeral pyre, upon which lay the body. She then ascended the heap of wood, sat down upon it, and taking the thief's head in her lap, without cords or levers or upper layer or faggots, she ordered the pile to be lighted. The crowd standing around set fire to it in several places, drummed their drums, blew their conchs, and raised a loud cry of "Hari bol! Hari bol! [FN#113]" Straw was thrown on, and pitch and clarified butter were freely poured out. But Shobhani's was a Sahamaran, a blessed easy death: no part of her body was seen to move after the pyre was lighted--in fact, she seemed to die before the flame touched her. By the blessing of his daughter's decease, the old householder beheaded himself.[FN#114] He caused an instrument to be made in the shape of a half-moon with an edge like a razor, and fitting the back of his neck. At both ends of it, as at the beam of a balance, chains were fastened. He sat down with eyes closed; he was rubbed with the purifying clay of the holy river, Vaiturani[FN#115]; and he repeated the proper incantations. Then placing his feet upon the extremities of the chains, he suddenly jerked up his neck, and his severed head rolled from his body upon the ground. What a happy death was this! The Baital was silent, as if meditating on the fortunate transmigration which the old householder had thus secured. "But what could the thief have been laughing at, sire?" asked the young prince Dharma Dhwaj of his father. "At the prodigious folly of the girl, my son," replied the warrior king, thoughtlessly. "I am indebted once more to your majesty," burst out the Baital, "for releasing me from this unpleasant position, but the Raja's penetration is again at fault. Not to leave your royal son and heir labouring under a false impression, before going I will explain why the brave thief burst into tears, and why he laughed at such a moment. "He wept when he reflected that he could not requite her kindness in being willing to give up everything she had in the world to save his life; and this thought deeply grieved him. Then it struck him as being passing strange that she had begun to love him when the last sand of his life was well nigh run out; that wondrous are the ways of the revolving heavens which bestow wealth upon the niggard that cannot use it, wisdom upon the bad man who will misuse it, a beautiful wife upon the fool who cannot protect her, and fertilizing showers upon the stony hills. And thinking over these things, the gallant and beautiful thief laughed aloud. "Before returning to my sires-tree," continued the Vampire, "as I am about to do in virtue of your majesty's unintelligent reply, I may remark that men may laugh and cry, or may cry and laugh, about everything in this world, from their neighbours' deaths, which, as a general rule, in no wise concern them, to their own latter ends, which do concern them exceedingly. For my part, I am in the habit of laughing at everything, because it animates the brain, stimulates the lungs, beautifies the countenance, and--for the moment, good-bye, Raja Vikram! The warrior king, being forewarned this time, shifted the bundle containing the Baital from his back to under his arm, where he pressed it with all his might. This proceeding, however, did not prevent the Vampire from slipping back to his tree, and leaving an empty cloth with the Raja. Presently the demon was trussed up as usual; a voice sounded behind Vikram, and the loquacious thing again began to talk. THE VAMPIRE'S SIXTH STORY. In Which Three Men Dispute about a Woman. On the lovely banks of Jumna's stream there was a city known as Dharmasthal--the Place of Duty; and therein dwelt a certain Brahman called Keshav. He was a very pious man, in the constant habit of performing penance and worship upon the river Sidi. He modelled his own clay images instead of buying them from others; he painted holy stones red at the top, and made to them offerings of flowers, fruit, water, sweetmeats, and fried peas. He had become a learned man somewhat late in life, having, until twenty years old, neglected his reading, and addicted himself to worshipping the beautiful youth Kama-Deva[FN#116] and Rati his wife, accompanied by the cuckoo, the humming-bee, and sweet breezes. One day his parents having rebuked him sharply for his ungovernable conduct, Keshav wandered to a neighbouring hamlet, and hid himself in the tall fig-tree which shadowed a celebrated image of Panchanan.[FN#117] Presently an evil thought arose in his head: he defiled the god, and threw him into the nearest tank. The next morning, when the person arrived whose livelihood depended on the image, he discovered that his god was gone. He returned into the village distracted, and all was soon in an uproar about the lost deity. In the midst of this confusion the parents of Keshav arrived, seeking for their son; and a man in the crowd declared that he had seen a young man sitting in Panchanan's tree, but what had become of the god he knew not. The runaway at length appeared, and the suspicions of the villagers fell upon him as the stealer of Panchanan. He confessed the fact, pointed out the place where he had thrown the stone, and added that he had polluted the god. All hands and eyes were raised in amazement at this atrocious crime, and every one present declared that Panchanan would certainly punish the daring insult by immediate death. Keshav was dreadfully frightened; he began to obey his parents from that very hour, and applied to his studies so sedulously that he soon became the most learned man of his country. Now Keshav the Brahman had a daughter whose name was the Madhumalati or Sweet Jasmine. She was very beautiful. Whence did the gods procure the materials to form so exquisite a face? They took a portion of the most excellent part of the moon to form that beautiful face? Does any one seek a proof of this? Let him look at the empty places left in the moon. Her eyes resembled the full-blown blue nymphaea; her arms the charming stalk of the lotus; her flowing tresses the thick darkness of night. When this lovely person arrived at a marriageable age, her mother, father, and brother, all three became very anxious about her. For the wise have said, "A daughter nubile but without a husband is ever a calamity hanging over a house." And, "Kings, women, and climbing plants love those who are near them." Also, "Who is there that has not suffered from the sex? for a woman cannot be kept in due subjection, either by gifts or kindness, or correct conduct, or the greatest services, or the laws of morality, or by the terror of punishment, for she cannot discriminate between good and evil." It so happened that one day Keshav the Brahman went to the marriage of a certain customer of his,[FN#118] and his son repaired to the house of a spiritual preceptor in order to read. During their absence, a young man came to the house, when the Sweet Jasmine's mother, inferring his good qualities from his good looks, said to him, "I will give to thee my daughter in marriage." The father also had promised his daughter to a Brahman youth whom he had met at the house of his employer; and the brother likewise had betrothed his sister to a fellow student at the place where he had gone to read. After some days father and son came home, accompanied by these two suitors, and in the house a third was already seated. The name of the first was Tribikram, of the second Baman, and of the third Madhusadan. The three were equal in mind and body, in knowledge, and in age. Then the father, looking upon them, said to himself, "Ho! there is one bride and three bridegrooms; to whom shall I give, and to whom shall I not give? We three have pledged our word to these three. A strange circumstance has occurred; what must we do?" He then proposed to them a trial of wisdom, and made them agree that he who should quote the most excellent saying of the wise should become his daughter's husband. Quoth Tribikram: "Courage is tried in war; integrity in the payment of debt and interest; friendship in distress; and the faithfulness of a wife in the day of poverty." Baman proceeded: "That woman is destitute of virtue who in her father's house is not in subjection, who wanders to feasts and amusements, who throws off her veil in the presence of men, who remains as a guest in the houses of strangers, who is much devoted to sleep, who drinks inebriating beverages, and who delights in distance from her husband." "Let none," pursued Madhusadan, "confide in the sea, nor in whatever has claws or horns, or who carries deadly weapons; neither in a woman, nor in a king." Whilst the Brahman was doubting which to prefer, and rather inclining to the latter sentiment, a serpent bit the beautiful girl, and in a few hours she died. Stunned by this awful sudden death, the father and the three suitors sat for a time motionless. They then arose, used great exertions, and brought all kinds of sorcerers, wise men and women who charm away poisons by incantations. These having seen the girl said, "She cannot return to life." The first declared, "A person always dies who has been bitten by a snake on the fifth, sixth, eighth, ninth, and fourteenth days of the lunar month.'' The second asserted, "One who has been bitten on a Saturday or a Tuesday does not survive." The third opined, "Poison infused during certain six lunar mansions cannot be got under." Quoth the fourth, "One who has been bitten in any organ of sense, the lower lip, the cheek, the neck, or the stomach, cannot escape death." The fifth said, "In this case even Brahma, the Creator, could not restore life--of what account, then, are we? Do you perform the funeral rites; we will depart." Thus saying, the sorcerers went their way. The mourning father took up his daughter's corpse and caused it to be burnt, in the place where dead bodies are usually burnt, and returned to his house. After that the three young men said to one another, "We must now seek happiness elsewhere. And what better can we do than obey the words of Indra, the God of Air, who spake thus ?-"'For a man who does not travel about there is no felicity, and a good man who stays at home is a bad man. Indra is the friend of him who travels. Travel! "'A traveller's legs are like blossoming branches, and he himself grows and gathers the fruit. All his wrongs vanish, destroyed by his exertion on the roadside. Travel! "'The fortune of a man who sits, sits also; it rises when he rises; it sleeps when he sleeps; it moves well when he moves. Travel! "'A man who sleeps is like the Iron Age. A man who awakes is like the Bronze Age. A man who rises up is like the Silver Age. A man who travels is like the Golden Age. Travel! "'A traveller finds honey; a traveller finds sweet figs. Look at the happiness of the sun, who travailing never tires. Travel!"' Before parting they divided the relics of the beloved one, and then they went their way. Tribikram, having separated and tied up the burnt bones, became one of the Vaisheshikas, in those days a powerful sect. He solemnly forswore the eight great crimes, namely: feeding at night; slaying any animal; eating the fruit of trees that give milk, or pumpkins or young bamboos: tasting honey or flesh; plundering the wealth of others; taking by force a married woman; eating flowers, butter, or cheese; and worshipping the gods of other religions. He learned that the highest act of virtue is to abstain from doing injury to sentient creatures; that crime does not justify the destruction of life; and that kings, as the administrators of criminal justice, are the greatest of sinners. He professed the five vows of total abstinence from falsehood, eating flesh or fish, theft, drinking spirits, and marriage. He bound himself to possess nothing beyond a white loin-cloth, a towel to wipe the mouth, a beggar's dish, and a brush of woollen threads to sweep the ground for fear of treading on insects. And he was ordered to fear secular affairs; the miseries of a future state; the receiving from others more than the food of a day at once; all accidents; provisions, if connected with the destruction of animal life; death and disgrace; also to please all, and to obtain compassion from all. He attempted to banish his love. He said to himself, "Surely it was owing only to my pride and selfishness that I ever looked upon a woman as capable of affording happiness; and I thought, 'Ah! ah! thine eyes roll about like the tail of the water-wagtail, thy lips resemble the ripe fruit, thy bosom is like the lotus bud, thy form is resplendent as gold melted in a crucible, the moon wanes through desire to imitate the shadow of thy face, thou resemblest the pleasure-house of Cupid; the happiness of all time is concentrated in thee; a touch from thee would surely give life to a dead image; at thy approach a living admirer would be changed by joy into a lifeless stone; obtaining thee I can face all the horrors of war; and were I pierced by showers of arrows, one glance of thee would heal all my wounds.' "My mind is now averted from the world. Seeing her I say, 'Is this the form by which men are bewitched? This is a basket covered with skin; it contains bones, flesh, blood, and impurities. The stupid creature who is captivated by this--is there a cannibal feeding in Currim a greater cannibal than he? These persons call a thing made up of impure matter a face, and drink its charms as a drunkard swallows the inebriating liquor from his cup. The blind, infatuated beings! Why should I be pleased or displeased with this body, composed of flesh and blood? It is my duty to seek Him who is the Lord of this body, and to disregard everything which gives rise either to pleasure or to pain.'" Baman, the second suitor, tied up a bundle of his beloved one's ashes, and followed--somewhat prematurely--the precepts of the great lawgiver Manu. "When the father of a family perceives his muscles becoming flaccid, and his hair grey, and sees the child of his child, let him then take refuge in a forest. Let him take up his consecrated fire and all his domestic implements for making oblations to it, and, departing from the town to the lonely wood, let him dwell in it with complete power over his organs of sense and of action. With many sorts of pure food, such as holy sages used to eat, with green herbs, roots, and fruit, let him perform the five great sacraments, introducing them with due ceremonies. Let him wear a black antelope-hide, or a vesture of bark; let him bathe evening and morning; let him suffer the hair of his head, his beard and his nails to grow continually. Let him slide backwards and forwards on the ground; or let him stand a whole day on tiptoe; or let him continue in motion, rising and sitting alternately; but at sunrise, at noon, and at sunset, let him go to the waters and bathe In the hot season let him sit exposed to five fires, four blazing around him, with the sun above; in the rains let him stand uncovered, without even a mantle, where the clouds pour the heaviest showers; in the cold season let him wear damp clothes, and let him increase by degrees the austerity of his devotions. Then, having reposited his holy fires, as the law directs, in his mind, let him live without external fire, without a mansion, wholly silent, feeding on roots and fruit." Meanwhile Madhusadan the third, having taken a wallet and neckband, became a Jogi, and began to wander far and wide, living on nothing but chaff, and practicing his devotions. In order to see Brahma he attended to the following duties; 1. Hearing; 2. Meditation; 3. Fixing the Mind; 4. Absorbing the Mind. He combated the three evils, restlessness, injuriousness, voluptuousness by settling the Deity in his spirit, by subjecting his senses, and by destroying desire. Thus he would do away with the illusion (Maya) which conceals all true knowledge. He repeated the name of the Deity till it appeared to him in the form of a Dry Light or glory. Though connected with the affairs of life, that is, with affairs belonging to a body containing blood, bones, and impurities; to organs which are blind, palsied, and full of weakness and error; to a mind filled with thirst, hunger, sorrow, infatuation; to confirmed habits, and to the fruits of former births: still he strove not to view these things as realities. He made a companion of a dog, honouring it with his own food, so as the better to think on spirit. He practiced all the five operations connected with the vital air, or air collected in the body. He attended much to Pranayama, or the gradual suppression of breathing, and he secured fixedness of mind as follows. By placing his sight and thoughts on the tip of his nose he perceived smell; on the tip of his tongue he realized taste, on the root of his tongue he knew sound, and so forth. He practiced the eighty-four Asana or postures, raising his hand to the wonders of the heavens, till he felt no longer the inconveniences of heat or cold, hunger or thirst. He particularly preferred the Padma or lotus-posture, which consists of bringing the feet to the sides, holding the right in the left hand and the left in the right. In the work of suppressing his breath he permitted its respiration to reach at furthest twelve fingers' breadth, and gradually diminished the distance from his nostrils till he could confine it to the length of twelve fingers from his nose, and even after restraining it for some time he would draw it from no greater distance than from his heart. As respects time, he began by retaining inspiration for twenty-six seconds, and he enlarged this period gradually till he became perfect. He sat cross-legged, closing with his fingers all the avenues of inspiration, and he practiced Prityahara, or the power of restraining the members of the body and mind, with meditation and concentration, to which there are four enemies, viz., a sleepy heart, human passions, a confused mind, and attachment to anything but the one Brahma. He also cultivated Yama, that is, inoffensiveness, truth, honesty, the forsaking of all evil in the world, and the refusal of gifts except for sacrifice, and Nihama, i.e., purity relative to the use of water after defilement, pleasure in everything whether in prosperity or adversity, renouncing food when hungry, and keeping down the body. Thus delivered from these four enemies of the flesh, he resembled the unruffled flame of the lamp, and by Brahmagnana, or meditating on the Deity, placing his mind on the sun, moon, fire, or any other luminous body, or within his heart, or at the bottom of his throat, or in the centre of his skull, he was enabled to ascend from gross images of omnipotence to the works and the divine wisdom of the glorious original. One day Madhusadan, the Jogi, went to a certain house for food, and the householder having seen him began to say, "Be so good as to take your food here this day!" The visitor sat down, and when the victuals were ready, the host caused his feet and hands to be washed, and leading him to the Chauka, or square place upon which meals are served, seated him and sat by him. And he quoted the scripture: "No guest must be dismissed in the evening by a housekeeper: he is sent by the returning sun, and whether he come in fit season or unseasonably, he must not sojourn in the house without entertainment: let me not eat any delicate food, without asking my guest to partake of it: the satisfaction of a guest will assuredly bring the housekeeper wealth, reputation, long life, and a place in heaven." The householder's wife then came to serve up the food, rice and split peas, oil, and spices, all cooked in a new earthen pot with pure firewood. Part of the meal was served and the rest remained to be served, when the woman's little child began to cry aloud and to catch hold of its mother's dress. She endeavoured to release herself, but the boy would not let go, and the more she coaxed the more he cried, and was obstinate. On this the mother became angry, took up the boy and threw him upon the fire, which instantly burnt him to ashes. Madhusadan, the Jogi, seeing this, rose up without eating. The master of the house said to him, "Why eatest thou not?" He replied, "I am ' Atithi,' that is to say, to be entertained at your house, but how can one eat under the roof of a person who has committed such a Rakshasa-like (devilish) deed? Is it not said, 'He who does not govern his passions, lives in vain'? 'A foolish king, a person puffed up with riches, and a weak child, desire that which cannot be procured'? Also, 'A king destroys his enemies, even when flying; and the touch of an elephant, as well as the breath of a serpent, are fatal; but the wicked destroy even while laughing'?" Hearing this, the householder smiled; presently he arose and went to another part of the tenement, and brought back with him a book, treating on Sanjivnividya, or the science of restoring the dead to life. This he had taken from its hidden place, two beams almost touching one another with the ends in the opposite wall. The precious volume was in single leaves, some six inches broad by treble that length, and the paper was stained with yellow orpiment and the juice of tamarind seeds to keep away insects. The householder opened the cloth containing the book, untied the flat boards at the top and bottom, and took out from it a charm. Having repeated this Mantra, with many ceremonies, he at once restored the child to life, saying, "Of all precious things, knowledge is the most valuable; other riches may be stolen, or diminished by expenditure, but knowledge is immortal, and the greater the expenditure the greater the increase; it can be shared with none, and it defies the power of the thief." The Jogi, seeing this marvel, took thought in his heart, "If I could obtain that book, I would restore my beloved to life, and give up this course of uncomfortable postures and difficulty of breathing." With this resolution he sat down to his food, and remained in the house. At length night came, and after a time, all, having eaten supper, and gone to their sleeping-places, lay down. The Jogi also went to rest in one part of the house, but did not allow sleep to close his eyes. When he thought that a fourth part of the hours of darkness had sped, and that all were deep in slumber, then he got up very quietly, and going into the room of the master of the house, he took down the book from the beam-ends and went his ways. Madhusadan, the Jogi, went straight to the place where the beautiful Sweet Jasmine had been burned. There he found his two rivals sitting talking together and comparing experiences. They recognized him at once, and cried aloud to him, "Brother! thou also hast been wandering over the world; tell us this--hast thou learned anything which can profit us?" He replied, "I have learned the science of restoring the dead to life"; upon which they both exclaimed, "If thou hast really learned such knowledge, restore our beloved to life." Madhusadan proceeded to make his incantations, despite terrible sights in the air, the cries of jackals, owls, crows, cats, asses, vultures, dogs, and lizards, and the wrath of innumerable invisible beings, such as messengers of Yama (Pluto), ghosts, devils, demons, imps, fiends, devas, succubi, and others. All the three lovers drawing blood from their own bodies, offered it to the goddess Chandi, repeating the following incantation, "Hail! supreme delusion! Hail! goddess of the universe! Hail! thou who fulfillest the desires of all. May I presume to offer thee the blood of my body; and wilt thou deign to accept it, and be propitious towards me!" They then made a burnt-offering of their flesh, and each one prayed, "Grant me, O goddess! to see the maiden alive again, in proportion to the fervency with which I present thee with mine own flesh, invoking thee to be propitious to me. Salutation to thee again and again, under the mysterious syllables any! any!" Then they made a heap of the bones and the ashes, which had been carefully kept by Tribikram and Baman. As the Jogi Madhusadan proceeded with his incantation, a white vapour arose from the ground, and, gradually condensing, assumed a perispiritual form-the fluid envelope of the soul. The three spectators felt their blood freeze as the bones and the ashes were gradually absorbed into the before shadowy shape, and they were restored to themselves only when the maiden Madhuvati begged to be taken home to her mother. Then Kama, God of Love, blinded them, and they began fiercely to quarrel about who should have the beautiful maid. Each wanted to be her sole master. Tribikram declared the bones to be the great fact of the incantation; Baman swore by the ashes; and Madhusadan laughed them both to scorn. No one could decide the dispute; the wisest doctors were all nonplussed; and as for the Raja--well! we do not go for wit or wisdom to kings. I wonder if the great Raja Vikram could decide which person the woman belonged to? "To Baman, the man who kept her ashes, fellow!" exclaimed the hero, not a little offended by the free remarks of the fiend. "Yet," rejoined the Baital impudently, "if Tribikram had not preserved her bones how could she have been restored to life? And if Madhusadan had not learned the science of restoring the dead to life how could she have been revivified? At least, so it seems to me. But perhaps your royal wisdom may explain." "Devil!" said the king angrily, "Tribikram, who preserved her bones, by that act placed himself in the position of her son; therefore he could not marry her. Madhusadan, who, restoring her to life, gave her life, was evidently a father to her; he could not, then, become her husband. Therefore she was the wife of Baman, who had collected her ashes." "I am happy to see, O king," exclaimed the Vampire, "that in spite of my presentiments, we are not to part company just yet. These little trips I hold to be, like lovers' quarrels, the prelude to closer union. With your leave we will still practice a little suspension." And so saying, the Baital again ascended the tree, and was suspended there. "Would it not be better," thought the monarch, after recapturing and shouldering the fugitive, "for me to sit down this time and listen to the fellow's story? Perhaps the double exercise of walking and thinking confuses me." With this idea Vikram placed his bundle upon the ground, well tied up with turband and waistband; then he seated himself cross-legged before it, and bade his son do the same. The Vampire strongly objected to this measure, as it was contrary, he asserted, to the covenant between him and the Raja. Vikram replied by citing the very words of the agreement, proving that there was no allusion to walking or sitting. Then the Baital became sulky, and swore that he would not utter another word. But he, too, was bound by the chain of destiny. Presently he opened his lips, with the normal prelude that he was about to tell a true tale. THE VAMPIRE'S SEVENTH STORY. Showing the Exceeding Folly of Many Wise Fools. The Baital resumed. Of all the learned Brahmans in the learnedest university of Gaur (Bengal) none was so celebrated as Vishnu Swami. He could write verse as well as prose in dead languages, not very correctly, but still, better than all his fellows--which constituted him a distinguished writer. He had history, theosophy, and the four Vedas of Scriptures at his fingers' ends, he was skilled in the argute science of Nyasa or Disputation, his mind was a mine of Pauranic or cosmogonico-traditional lore, handed down from the ancient fathers to the modern fathers: and he had written bulky commentaries, exhausting all that tongue of man has to say, upon the obscure text of some old philosopher whose works upon ethics, poetry, and rhetoric were supposed by the sages of Gaur to contain the germs of everything knowable. His fame went over all the country; yea, from country to country. He was a sea of excellent qualities, the father and mother of Brahmans, cows, and women, and the horror of loose persons, cut-throats, courtiers, and courtesans. As a benefactor he was equal to Karna, most liberal of heroes. In regard to truth he was equal to the veracious king Yudhishtira. True, he was sometimes at a loss to spell a common word in his mother tongue, and whilst he knew to a fingerbreadth how many palms and paces the sun, the moon, and all the stars are distant from the earth, he would have been puzzled to tell you where the region called Yavana[FN#119] lies. Whilst he could enumerate, in strict chronological succession, every important event that happened five or six million years before he was born, he was profoundly ignorant of those that occurred in his own day. And once he asked a friend seriously, if a cat let loose in the jungle would not in time become a tiger. Yet did all the members of alma mater Kasi, Pandits[FN#120] as well as students, look with awe upon Vishnu Swami's livid cheeks, and lack-lustre eyes, grimed hands and soiled cottons. Now it so happened that this wise and pious Brahmanic peer had four sons, whom he brought up in the strictest and most serious way. They were taught to repeat their prayers long before they understood a word of them, and when they reached the age of four[FN#121] they had read a variety of hymns and spiritual songs. Then they were set to learn by heart precepts that inculcate sacred duties, and arguments relating to theology, abstract and concrete. Their father, who was also their tutor, sedulously cultivated, as all the best works upon education advise, their implicit obedience, humble respect, warm attachment, and the virtues and sentiments generally. He praised them secretly and reprehended them openly, to exercise their humility. He derided their looks, and dressed them coarsely, to preserve them from vanity and conceit. Whenever they anticipated a "treat," he punctually disappointed them, to teach them self-denial. Often when he had promised them a present, he would revoke, not break his word, in order that discipline might have a name and habitat in his household. And knowing by experience how much stronger than love is fear, he frequently threatened, browbeat, and overawed them with the rod and the tongue, with the terrors of this world, and with the horrors of the next, that they might be kept in the right way by dread of falling into the bottomless pits that bound it on both sides. At the age of six they were transferred to the Chatushpati[FN#122] or school. Every morning the teacher and his pupils assembled in the hut where the different classes were called up by turns. They laboured till noon, and were allowed only two hours, a moiety of the usual time, for bathing, eating, sleep, and worship, which took up half the period. At 3 P.M. they resumed their labours, repeating to the tutor what they had learned by heart, and listening to the meaning of it: this lasted till twilight. They then worshipped, ate and drank for an hour: after which came a return of study, repeating the day's lessons, till 10 P.M. In their rare days of ease--for the learned priest, mindful of the words of the wise, did not wish to dull them by everlasting work-they were enjoined to disport themselves with the gravity and the decorum that befit young Samditats, not to engage in night frolics, not to use free jests or light expressions, not to draw pictures on the walls, not to eat honey, flesh, and sweet substances turned acid, not to talk to little girls at the well-side, on no account to wear sandals, carry an umbrella, or handle a die even for love, and by no means to steal their neighbours' mangoes. As they advanced in years their attention during work time was unremittingly directed to the Vedas. Wordly studies were almost excluded, or to speak more correctly, whenever wordly studies were brought upon the carpet, they were so evil entreated, that they well nigh lost all form and feature. History became "The Annals of India on Brahminical Principles," opposed to the Buddhistical; geography "The Lands of the Vedas," none other being deemed worthy of notice; and law, "The Institutes of Manu," then almost obsolete, despite their exceeding sanctity. But Jatu-harini[FN#123] had evidently changed these children before they were born; and Shani[FN#124] must have been in the ninth mansion when they came to light. Each youth as he attained the mature age of twelve was formally entered at the University of Kasi, where, without loss of time, the first became a gambler, the second a confirmed libertine, the third a thief, and the fourth a high Buddhist, or in other words an utter atheist. Here King Vikram frowned at his son, a hint that he had better not behave himself as the children of highly moral and religious parents usually do. The young prince understood him, and briefly remarking that such things were common in distinguished Brahman families, asked the Baital what he meant by the word "Atheist." Of a truth (answered the Vampire) it is most difficult to explain. The sages assign to it three or four several meanings: first, one who denies that the gods exist secondly, one who owns that the gods exist but denies that they busy themselves with human affairs; and thirdly, one who believes in the gods and in their providence, but also believes that they are easily to be set aside. Similarly some atheists derive all things from dead and unintelligent matter; others from matter living and energetic but without sense or will: others from matter with forms and qualities generable and conceptible; and others from a plastic and methodical nature. Thus the Vishnu Swamis of the world have invested the subject with some confusion. The simple, that is to say, the mass of mortality, have confounded that confusion by reproachfully applying the word atheist to those whose opinions differ materially from their own. But I being at present, perhaps happily for myself, a Vampire, and having, just now, none of these human or inhuman ideas, meant simply to say that the pious priest's fourth son being great at second and small in the matter of first causes, adopted to their fullest extent the doctrines of the philosophical Buddhas.[FN#125] Nothing according to him exists but the five elements, earth, water, fire, air (or wind), and vacuum, and from the last proceeded the penultimate, and so forth. With the sage Patanjali, he held the universe to have the power of perpetual progression.[FN#126] He called that Matra (matter), which is an eternal and infinite principle, beginningless and endless. Organization, intelligence, and design, he opined, are inherent in matter as growth is in a tree. He did not believe in soul or spirit, because it could not be detected in the body, and because it was a departure from physiological analogy. The idea "I am," according to him, was not the identification of spirit with matter, but a product of the mutation of matter in this cloud-like, error-formed world. He believed in Substance (Sat) and scoffed at Unsubstance (Asat). He asserted the subtlety and globularity of atoms which are uncreate. He made mind and intellect a mere secretion of the brain, or rather words expressing not a thing, but a state of things. Reason was to him developed instinct, and life an element of the atmosphere affecting certain organisms. He held good and evil to be merely geographical and chronological expressions, and he opined that what is called Evil is mostly an active and transitive form of Good. Law was his great Creator of all things, but he refused a creator of law, because such a creator would require another creator, and so on in a quasi-interminable series up to absurdity. This reduced his law to a manner of haphazard. To those who, arguing against it, asked him their favourite question, How often might a man after he had jumbled a set of letters in a bag fling them out upon the ground before they would fall into an exact poem? he replied that the calculation was beyond his arithmetic, but that the man had only to jumble and fling long enough inevitably to arrive at that end. He rejected the necessity as well as the existence of revelation, and he did not credit the miracles of Krishna, because, according to him, nature never suspends her laws, and, moreover, he had never seen aught supernatural. He ridiculed the idea of Mahapralaya, or the great destruction, for as the world had no beginning, so it will have no end. He objected to absorption, facetiously observing with the sage Jamadagni, that it was pleasant to eat sweetmeats, but that for his part he did not wish to become the sweetmeat itself. He would not believe that Vishnu had formed the universe out of the wax in his ears. He positively asserted that trees are not bodies in which the consequences of merit and demerit are received. Nor would he conclude that to men were attached rewards and punishments from all eternity. He made light of the Sanskara, or sacrament. He admitted Satwa, Raja, and Tama,[FN#127] but only as properties of matter. He acknowledged gross matter (Sthulasharir), and atomic matter (Shukshma-sharir), but not Linga-sharir, or the archetype of bodies. To doubt all things was the foundation of his theory, and to scoff at all who would not doubt was the corner-stone of his practice. In debate he preferred logical and mathematical grounds, requiring a categorical "because" in answer to his "why?" He was full of morality and natural religion, which some say is no religion at all. He gained the name of atheist by declaring with Gotama that there are innumerable worlds, that the earth has nothing beneath it but the circumambient air, and that the core of the globe is incandescent. And he was called a practical atheist--a worse form apparently--for supporting the following dogma: "that though creation may attest that a creator has been, it supplies no evidence to prove that a creator still exists." On which occasion, Shiromani, a nonplussed theologian, asked him, "By whom and for what purpose west thou sent on earth?" The youth scoffed at the word "sent," and replied, "Not being thy Supreme Intelligence, or Infinite Nihility, I am unable to explain the phenomenon." Upon which he quoted-How sunk in darkness Gaur must be Whose guide is blind Shiromani! At length it so happened that the four young men, having frequently been surprised in flagrant delict, were summoned to the dread presence of the university Gurus,[FN#128] who addressed them as follows:-"There are four different characters in the world: he who perfectly obeys the commands; he who practices the commands, but follows evil; he who does neither good nor evil; and he who does nothing but evil. The third character, it is observed, is also an offender, for he neglects that which he ought to observe. But ye all belong to the fourth category." Then turning to the elder they said: "In works written upon the subject of government it is advised, 'Cut off the gambler's nose and ears, hold up his name to public contempt, and drive him out of the country, that he may thus become an example to others. For they who play must more often lose than win; and losing, they must either pay or not pay. In the latter case they forfeit caste, in the former they utterly reduce themselves. And though a gambler's wife and children are in the house, do not consider them to be so, since it is not known when they will be lost.[FN#129] Thus he is left in a state of perfect not-twoness (solitude), and he will be reborn in hell.' O young man! thou hast set a bad example to others, therefore shalt thou immediately exchange this university for a country life." Then they spoke to the second offender thus :--"The wise shun woman, who can fascinate a man in the twinkling of an eye; but the foolish, conceiving an affection for her, forfeit in the pursuit of pleasure their truthfulness, reputation, and good disposition, their way of life and mode of thought, their vows and their religion. And to such the advice of their spiritual teachers comes amiss, whilst they make others as bad as themselves. For it is said, 'He who has lost all sense of shame, fears not to disgrace another; 'and there is the proverb, 'A wild cat that devours its own young is not likely to let a rat escape; ' therefore must thou too, O young man! quit this seat of learning with all possible expedition." The young man proceeded to justify himself by quotations from the Lila-shastra, his text-book, by citing such 1ines as-- Fortune favours folly and force, and by advising the elderly professors to improve their skill in the peace and war of love. But they drove him out with execrations. As sagely and as solemnly did the Pandits and the Gurus reprove the thief and the atheist, but they did not dispense the words of wisdom in equal proportions. They warned the former that petty larceny is punishable with fine, theft on a larger scale with mutilation of the hand, and robbery, when detected in the act, with loss of life[FN#130]; that for cutting purses, or for snatching them out of a man's waistcloth,[FN#131] 'the first penalty is chopping off the fingers, the second is the loss of the hand, and the third is death. Then they call him a dishonour to the college, and they said, "Thou art as a woman, the greatest of plunderers; other robbers purloin property which is worthless, thou stealest the best; they plunder in the night, thou in the day," and so forth. They told him that he was a fellow who had read his Chauriya Vidya to more purpose then his ritual.[FN#132] And they drove him from the door as he in his shamelessness began to quote texts about the four approved ways of housebreaking, namely, picking out burnt bricks, cutting through unbaked bricks, throwing water on a mud wall, and boring one of wood with a centre-bit. But they spent six mortal hours in convicting the atheist, whose abominations they refuted by every possible argumentation: by inference, by comparison, and by sounds, by Sruti and Smriti, i.e., revelational and traditional, rational and evidential, physical and metaphysical, analytical and synthetical, philosophical and philological, historical, and so forth. But they found all their endeavours vain. "For," it is said, "a man who has lost all shame, who can talk without sense, and who tries to cheat his opponent, will never get tired, and will never be put down." He declared that a non-ad was far more probable than a monad (the active principle), or the duad (the passive principle or matter.) He compared their faith with a bubble in the water, of which we can never predicate that it does exist or it does not. It is, he said, unreal, as when the thirsty mistakes the meadow mist for a pool of water. He proved the eternity of sound.[FN#133] He impudently recounted and justified all the villanies of the Vamachari or left-handed sects. He told them that they had taken up an ass's load of religion, and had better apply to honest industry. He fell foul of the gods; accused Yama of kicking his own mother, Indra of tempting the wife of his spiritual guide, and Shiva of associating with low women. Thus, he said, no one can respect them. Do not we say when it thunders awfully, "the rascally gods are dying!" And when it is too wet, "these villain gods are sending too much rain"? Briefly, the young Brahman replied to and harangued them all so impertinently, if not pertinently, that they, waxing angry, fell upon him with their staves, and drove him out of assembly. Then the four thriftless youths returned home to their father, who in his just indignation had urged their disgrace upon the Pandits and Gurus, otherwise these dignitaries would never have resorted to such extreme measures with so distinguished a house. He took the opportunity of turning them out upon the world, until such time as they might be able to show substantial signs of reform. "For," he said, "those who have read science in their boyhood, and who in youth, agitated by evil passions, have remained in the insolence of ignorance, feel regret in their old age, and are consumed by the fire of avarice." In order to supply them with a motive for the task proposed, he stopped their monthly allowance But he added, if they would repair to the neighbouring university of Jayasthal, and there show themselves something better than a disgrace to their family, he would direct their maternal uncle to supply them with all the necessaries of food and raiment. In vain the youths attempted, with sighs and tears and threats of suicide, to soften the paternal heart. He was inexorable, for two reasons. In the first place, after wondering away the wonder with which he regarded his own failure, he felt that a stigma now attached to the name of the pious and learned Vishnu Swami, whose lectures upon "Management during Teens," and whose "Brahman Young Man's Own Book,'' had become standard works. Secondly, from a sense of duty, he determined to omit nothing that might tend to reclaim the reprobates. As regards the monthly allowance being stopped, the reverend man had become every year a little fonder of his purse; he had hoped that his sons would have qualified themselves to take pupils, and thus achieve for themselves, as he phrased it, "A genteel independence"; whilst they openly derided the career, calling it "an admirable provision for the more indigent members of the middle classes." For which reason he referred them to their maternal uncle, a man of known and remarkable penuriousness. The four ne'er-do-weals, foreseeing what awaited them at Jayasthal, deferred it as a last resource; determining first to see a little life, and to push their way in the world, before condemning themselves to the tribulations of reform. They tried to live without a monthly allowance, and notably they failed; it was squeezing, as men say, oil from sand. The gambler, having no capital, and, worse still, no credit, lost two or three suvernas[FN#134] at play, and could not pay them; in consequence of which he was soundly beaten with iron-shod staves, and was nearly compelled by the keeper of the hell to sell himself into slavery. Thus he became disgusted; and telling his brethren that they would find him at Jayasthal, he departed, with the intention of studying wisdom. A month afterwards came the libertine's turn to be disappointed. He could no longer afford fine new clothes; even a well-washed coat was beyond his means. He had reckoned upon his handsome face, and he had matured a plan for laying various elderly conquests under contribution. Judge, therefore, his disgust when all the women-- high and low, rich and poor, old and young, ugly and beautiful--seeing the end of his waistcloth thrown empty over his shoulder, passed him in the streets without even deigning a look. The very shopkeepers' wives, who once had adored his mustachio and had never ceased talking of his "elegant" gait, despised him; and the wealthy old person who formerly supplied his small feet with the choicest slippers, left him to starve. Upon which he also in a state of repentance, followed his brother to acquire knowledge. "Am I not," quoth the thief to himself, "a cat in climbing, a deer in running, a snake in twisting, a hawk in pouncing, a dog in scenting?--keen as a hare, tenacious as a wolf, strong as a lion?--a lamp in the night, a horse on a plain, a mule on a stony path, a boat in the water, a rock on land[FN#135]?" The reply to his own questions was of course affirmative. But despite all these fine qualities, and notwithstanding his scrupulous strictness in invocating the house-breaking tool and in devoting a due portion of his gains to the gods of plunder,[FN#136] he was caught in a store-room by the proprietor, who inexorably handed him over to justice. As he belonged to the priestly caste,[FN#137] the fine imposed upon him was heavy. He could not pay it, and therefore he was thrown into a dungeon, where he remained for some time. But at last he escaped from jail, when he made his parting bow to Kartikeya,[FN#138] stole a blanket from one of the guards, and set out for Jayasthal, cursing his old profession. The atheist also found himself in a position that deprived him of all his pleasures. He delighted in afterdinner controversies, and in bringing the light troops of his wit to bear upon the unwieldy masses of lore and logic opposed to him by polemical Brahmans who, out of respect for his father, did not lay an action against him for overpowering them in theological disputation.[FN#139] In the strange city to which he had removed no one knew the son of Vishnu Swami, and no one cared to invite him to the house. Once he attempted his usual trick upon a knot of sages who, sitting round a tank, were recreating themselves with quoting mystical Sanskrit shlokas[FN#140] of abominable long-windedness. The result was his being obliged to ply his heels vigorously in flight from the justly incensed literati, to whom he had said "tush" and "pish," at least a dozen times in as many minutes. He therefore also followed the example of his brethren, and started for Jayasthal with all possible expedition. Arrived at the house of their maternal uncle, the young men, as by one assent, began to attempt the unloosening of his purse-strings. Signally failing in this and in other notable schemes, they determined to lay in that stock of facts and useful knowledge which might reconcile them with their father, and restore them to that happy life at Gaur which they then despised, and which now brought tears into their eyes. Then they debated with one another what they should study ******* That branch of the preternatural, popularly called "white magic," found with them favour. ******* They chose a Guru or teacher strictly according to the orders of their faith, a wise man of honourable family and affable demeanour, who was not a glutton nor leprous, nor blind of one eye, nor blind of both eyes, nor very short, nor suffering from whitlows,[FN#141] asthma, or other disease, nor noisy and talkative, nor with any defect about the fingers and toes, nor subject to his wife. ******* A grand discovery had been lately made by a certain physiologico-philosophico- psychologico-materialist, a Jayasthalian. In investigating the vestiges of creation, the cause of causes, the effect of effects, and the original origin of that Matra (matter) which some regard as an entity, others as a non-entity, others self-existent, others merely specious and therefore unexistent, he became convinced that the fundamental form of organic being is a globule having another globule within itselœ After inhabiting a garret and diving into the depths of his selfconsciousness for a few score years, he was able to produce such complex globule in triturated and roasted flint by means of--I will not say what. Happily for creation in general, the discovery died a natural death some centuries ago. An edifying spectacle, indeed, for the world to see; a cross old man sitting amongst his gallipots and crucibles, creating animalculae, providing the corpses of birds, beasts, and fishes with what is vulgarly called life, and supplying to epigenesis all the latest improvements! In those days the invention, being a novelty, engrossed the thoughts of the universal learned, who were in a fever of excitement about it. Some believed in it so implicity that they saw in every experiment a hundred things which they did not see. Others were so sceptical and contradictory that they would not preceive what they did see. Those blended with each fact their own deductions, whilst these span round every reality the web of their own prejudices. Curious to say, the Jayasthalians, amongst whom the luminous science arose, hailed it with delight, whilst the Gaurians derided its claim to be considered an important addition to human knowledge. Let me try to remember a few of their words. "Unfortunate human nature," wrote the wise of Gaur against the wise of Jayasthal, "wanted no crowning indignity but this! You had already proved that the body is made of the basest element-earth. You had argued away the immovability, the ubiquity, the permanency, the eternity, and the divinity of the soul, for is not your favourite axiom, ' It is the nature of limbs which thinketh in man'? The immortal mind is, according to you, an ignoble viscus; the god-like gift of reason is the instinct of a dog somewhat highly developed. Still you left us something to hope. Still you allowed us one boast. Still life was a thread connecting us with the Giver of Life. But now, with an impious hand, in blasphemous rage ye have rent asunder that last frail tie." And so forth. "Welcome! thrice welcome! this latest and most admirable development of human wisdom," wrote the sage Jayasthalians against the sage Gaurians, "which has assigned to man his proper state and status and station in the magnificent scale of being. We have not created the facts which we have investigated, and which we now proudly publish. We have proved materialism to be nature's own system. But our philosophy of matter cannot overturn any truth, because, if erroneous, it will necessarily sink into oblivion; if real, it will tend only to instruct and to enlighten the world. Wise are ye in your generation, O ye sages of Gaur, yet withal wondrous illogical." And much of this kind. Concerning all which, mighty king! I, as a Vampire, have only to remark that those two learned bodies, like your Rajaship's Nine Gems of Science, were in the habit of talking most about what they least understood. The four young men applied the whole force of their talents to mastering the difficulties of the life-giving process; and in due time, their industry obtained its reward. Then they determined to return home. As with beating hearts they approached the old city, their birthplace, and gazed with moistened eyes upon its tall spires and grim pagodas, its verdant meads and venerable groves, they saw a Kanjar,[FN#142] who, having tied up in a bundle the skin and bones of a tiger which he had found dead, was about to go on his way. Then said the thief to the gambler, "Take we these remains with us, and by means of them prove the truth of our science before the people of Gaur, to the offence of their noses.[FN#143]" Being now possessed of knowledge, they resolved to apply it to its proper purpose, namely, power over the property of others. Accordingly, the wencher, the gambler, and the atheist kept the Kanjar in conversation whilst the thief vivified a shank bone; and the bone thereupon stood upright, and hopped about in so grotesque and wonderful a way that the man, being frightened, fled as if I had been close behind him. Vishnu Swami had lately written a very learned commentary on the mystical words of Lokakshi: "The Scriptures are at variance--the tradition is at variance. He who gives a meaning of his own, quoting the Vedas, is no philosopher. "True philosophy, through ignorance, is concealed as in the fissures of a rock. "But the way of the Great One--that is to be followed." And the success of his book had quite effaced from the Brahman mind the holy man's failure in bringing up his children. He followed up this by adding to his essay on education a twentieth tome, containing recipes for the "Reformation of Prodigals." The learned and reverend father received his sons with open arms. He had heard from his brother-in-law that the youths were qualified to support themselves, and when informed that they wished to make a public experiment of their science, he exerted himself, despite his disbelief in it, to forward their views. The Pandits and Gurus were long before they would consent to attend what they considered dealings with Yama (the Devil). In consequence, however, of Vishnu Swami's name and importunity, at length, on a certain day, all the pious, learned, and reverend tutors, teachers, professors, prolocutors, pastors, spiritual fathers, poets, philosophers, mathematicians, schoolmasters, pedagogues, bear-leaders, institutors, gerund-grinders, preceptors, dominies, brushers, coryphaei, dry-nurses, coaches, mentors, monitors, lecturers, prelectors, fellows, and heads of houses at the university at Gaur, met together in a large garden, where they usually diverted themselves out of hours with ball-tossing, pigeon-tumbling, and kite-flying. Presently the four young men, carrying their bundle of bones and the other requisites, stepped forward, walking slowly with eyes downcast, like shrinking cattle: for it is said, the Brahman must not run, even when it rains. After pronouncing an impromptu speech, composed for them by their father, and so stuffed with erudition that even the writer hardly understood it, they announced their wish to prove, by ocular demonstration, the truth of a science upon which their short-sighted rivals of Jayasthal had cast cold water, but which, they remarked in the eloquent peroration of their discourse, the sages of Gaur had welcomed with that wise and catholic spirit of inquiry which had ever characterized their distinguished body. Huge words, involved sentences, and the high-flown compliment, exceedingly undeserved, obscured, I suppose, the bright wits of the intellectual convocation, which really began to think that their liberality of opinion deserved all praise. None objected to what was being prepared, except one of the heads of houses; his appeal was generally scouted, because his Sanskrit style was vulgarly intelligible, and he had the bad name of being a practical man. The metaphysician Rashik Lall sneered to Vaiswata the poet, who passed on the look to the theo-philosopher Vardhaman. Haridatt the antiquarian whispered the metaphysician Vasudeva, who burst into a loud laugh; whilst Narayan, Jagasharma, and Devaswami, all very learned in the Vedas, opened their eyes and stared at him with well-simulated astonishment. So he, being offended, said nothing more, but arose and walked home. A great crowd gathered round the four young men and their father, as opening the bundle that contained the tiger's remains, they prepared for their task. One of the operators spread the bones upon the ground and fixed each one into its proper socket, not forgetting even the teeth and tusks. The second connected, by means of a marvellous unguent, the skeleton with the muscles and heart of an elephant, which he had procured for the purpose. The third drew from his pouch the brain and eyes of a large tom-cat, which he carefully fitted into the animal's skull, and then covered the body with the hide of a young rhinoceros. Then the fourth--the atheist--who had been directing the operation, produced a globule having another globule within itself. And as the crowd pressed on them, craning their necks, breathless with anxiety, he placed the Principle of Organic Life in the tiger's body with such effect that the monster immediately heaved its chest, breathed, agitated its limbs, opened its eyes, jumped to its feet, shook itself, glared around, and began to gnash its teeth and lick its chops, lashing the while its ribs with its tail. The sages sprang back, and the beast sprang forward. With a roar like thunder during Elephanta-time,[FN#144] it flew at the nearest of the spectators, flung Vishnu Swami to the ground and clawed his four sons. Then, not even stopping to drink their blood, it hurried after the flying herd of wise men. Jostling and tumbling, stumbling and catching at one another's long robes, they rushed in hottest haste towards the garden gate. But the beast, having the muscles of an elephant as well as the bones of a tiger, made a few bounds of eighty or ninety feet each, easily distanced them, and took away all chance of escape. To be brief: as the monster was frightfully hungry after its long fast, and as the imprudent young men had furnished it with admirable implements of destruction, it did not cease its work till one hundred and twenty-one learned and highly distinguished Pandits and Gurus lay upon the ground chawed, clawed, sucked dry, and in most cases stone-dead. Amongst them, I need hardly say, were the sage Vishnu Swami and his four sons. Having told this story the Vampire hung silent for a time. Presently he resumed-"Now, heed my words, Raja Vikram! I am about to ask thee, Which of all those learned men was the most finished fool? The answer is easily found, yet it must be distasteful to thee. Therefore mortify thy vanity, as soon as possible, or I shall be talking, and thou wilt be walking through this livelong night, to scanty purpose. Remember! science without understanding is of little use; indeed, understanding is superior to science, and those devoid of understanding perish as did the persons who revivified the tiger. Before this, I warned thee to beware of thyself, and of shine own conceit. Here, then, is an opportunity for self-discipline--which of all those learned men was the greatest fool?" The warrior king mistook the kind of mortification imposed upon him, and pondered over the uncomfortable nature of the reply--in the presence of his son. Again the Baital taunted him. "The greatest fool of all," at last said Vikram, in slow and by no means willing accents, "was the father. Is it not said, 'There is no fool like an old fool'?" "Gramercy!" cried the Vampire, bursting out into a discordant laugh, "I now return to my tree. By this head! I never before heard a father so readily condemn a father." With these words he disappeared, slipping out of the bundle. The Raja scolded his son a little for want of obedience, and said that he had always thought more highly of his acuteness--never could have believed that he would have been taken in by so shallow a trick. Dharma Dhwaj answered not a word to this, but promised to be wiser another time. Then they returned to the tree, and did what they had so often done before. And, as before, the Baital held his tongue for a time. Presently he began as follows. THE VAMPIRE'S EIGHTH STORY. Of the Use and Misuse of Magic Pills. The lady Chandraprabha, daughter of the Raja Subichar, was a particularly beautiful girl, and marriage-able withal. One day as Vasanta, the Spring, began to assert its reign over the world, animate and inanimate, she went accompanied by her young friends and companions to stroll about her father's pleasure-garden. The fair troop wandered through sombre groves, where the dark tamale-tree entwined its branches with the pale green foliage of the nim, and the pippal's domes of quivering leaves contrasted with the columnar aisles of the banyan fig. They admired the old monarchs of the forest, bearded to the waist with hangings of moss, the flowing creepers delicately climbing from the lower branches to the topmost shoots, and the cordage of llianas stretching from trunk to trunk like bridges for the monkeys to pass over. Then they issued into a clear space dotted with asokas bearing rich crimson fiowers, cliterias of azure blue, madhavis exhibiting petals virgin white as the snows on Himalaya, and jasmines raining showers of perfumed blossoms upon the grateful earth. They could not sufficiently praise the tall and graceful stem of the arrowy areca, contrasting with the solid pyramid of the cypress, and the more masculine stature of the palm. Now they lingered in the trellised walks closely covered over with vines and creepers; then they stopped to gather the golden bloom weighing down the mango boughs, and to smell the highly-scented flowers that hung from the green fretwork of the chambela. It was spring, I have said. The air was still except when broken by the hum of the large black bramra bee, as he plied his task amidst the red and orange flowers of the dak, and by the gushings of many waters that made music as they coursed down their stuccoed channels between borders of many coloured poppies and beds of various flowers. From time to time the dulcet note of the kokila bird, and the hoarse plaint of the turtle-dove deep hid in her leafy bower, attracted every ear and thrilled every heart. The south wind--"breeze of the south,[FN#145] the friend of love and spring" blew with a voluptuous warmth, for rain clouds canopied the earth, and the breath of the narcissus, the rose, and the citron, teemed with a languid fragrance. The charms of the season affected all the damsels. They amused themselves in their privacy with pelting blossoms at one another, running races down the smooth broad alleys, mounting the silken swings that hung between the orange trees, embracing one another, and at times trying to push the butt of the party into the fishpond. Perhaps the liveliest of all was the lady Chandraprabha, who on account of her rank could pelt and push all the others, without fear of being pelted and pushed in return. It so happened, before the attendants had had time to secure privacy for the princess and her women, that Manaswi, a very handsome youth, a Brahman's son, had wandered without malicious intention into the garden. Fatigued with walking, and finding a cool shady place beneath a tree, he had lain down there, and had gone to sleep, and had not been observed by any of the king's people. He was still sleeping when the princess and her companions were playing together. Presently Chandraprabha, weary of sport, left her friends, and singing a lively air, tripped up the stairs leading to the summer-house. Aroused by the sound of her advancing footsteps, Manaswi sat up; and the princess, seeing a strange man, started. But their eyes had met, and both were subdued by love--love vulgarly called "love at first sight." "Nonsense!" exclaimed the warrior king, testily, "I can never believe in that freak of Kama Deva." He spoke feelingly, for the thing had happened to himself more than once, and on no occasion had it turned out well. "But there is such a thing, O Raja, as love at first sight," objected the Baital, speaking dogmatically. "Then perhaps thou canst account for it, dead one," growled the monarch surlily. "I have no reason to do so, O Vikram," retorted the Vampire, "when you men have already done it. Listen, then, to the words of the wise. In the olden time, one of your great philosophers invented a fluid pervading all matter, strongly self-repulsive like the steam of a brass pot, and widely spreading like the breath of scandal. The repulsiveness, however, according to that wise man, is greatly modified by its second property, namely, an energetic attraction or adhesion to all material bodies. Thus every substance contains a part, more or less, of this fluid, pervading it throughout, and strongly bound to each component atom. He called it 'Ambericity,' for the best of reasons, as it has no connection with amber, and he described it as an imponderable, which, meaning that it could not be weighed, gives a very accurate and satisfactory idea of its nature. "Now, said that philosopher, whenever two bodies containing that unweighable substance in unequal proportions happen to meet, a current of imponderable passes from one to the other, producing a kind of attraction, and tending to adhere. The operation takes place instantaneously when the force is strong and much condensed. Thus the vulgar who call things after their effects and not from their causes, term the action of this imponderable love at first sight; the wise define it to be a phenomenon of ambericity. As regards my own opinion about the matter, I have long ago told it to you, O Vikram! Silliness--" "Either hold your tongue, fellow, or go on with your story," cried the Raja, wearied out by so many words that had no manner of sense. Well! the effect of the first glance was that Manaswi, the Brahman's son, fell back in a swoon and remained senseless upon the ground where he had been sitting; and the Raja's daughter began to tremble upon her feet, and presently dropped unconscious upon the floor of the summer-house. Shortly after this she was found by her companions and attendants, who, quickly taking her up in their arms and supporting her into a litter, conveyed her home. Manaswi, the Brahman's son, was so completely overcome, that he lay there dead to everything. Just then the learned, deeply read, and purblind Pandits Muldev and Shashi by name, strayed into the garden, and stumbled upon the body. "Friend," said Muldev, "how came this youth thus to fall senseless on the ground?" "Man," replied Shashi, "doubtless some damsel has shot forth the arrows of her glances from the bow of her eyebrows, and thence he has become insensible!" "We must lift him up then," said Muldev the benevolent. "What need is there to raise him?" asked Shashi the misanthrope by way of reply. Muldev, however, would not listen to these words. He ran to the pond hard by, soaked the end of his waistcloth in water, sprinkled it over the young Brahman, raised him from the ground, and placed him sitting against the wall. And perceiving, when he came to himself, that his sickness was rather of the soul than of the body, the old men asked him how he came to be in that plight. "We should tell our griefs," answered Manaswi, "only to those who will relieve us! What is the use of communicating them to those who, when they have heard, cannot help us? What is to be gained by the empty pity or by the useless condolence of men in general?" The Pandits, however, by friendly looks and words, presently persuaded him to break silence, when he said, "A certain princess entered this summer-house, and from the sight of her I have fallen into this state. If I can obtain her, I shall live; if not, I must die." "Come with me, young man!" said Muldev the benevolent: "I will use every endeavour to obtain her, and if I do not succeed I will make thee wealthy and independent of the world." Manaswi rejoined: "The Deity in his beneficence has created many jewels in this world, but the pearl, woman, is chiefest of all; and for her sake only does man desire wealth. What are riches to one who has abandoned his wife? What are they who do not possess beautiful wives? they are but beings inferior to the beasts! wealth is the fruit of virtue; ease, of wealth; a wife, of ease. And where no wife is, how can there be happiness?" And the enamoured youth rambled on in this way, curious to us, Raja Vikram, but perhaps natural enough in a Brahman's son suffering under that endemic malady--determination to marry. "Whatever thou mayest desire," said Muldev, "shall by the blessing of heaven be given to thee." Manaswi implored him, saying most pathetically, ''O Pandit, bestow then that damsel upon me!" Muldev promised to do so, and having comforted the youth, led him to his own house. Then he welcomed him politely, seated him upon the carpet, and left him for a few minutes, promising him to return. When he reappeared, he held in his hand two little balls or pills, and showing them to Manaswi, he explained their virtues as follows: "There is in our house an hereditary secret, by means of which I try to promote the weal of humanity. But in all cases my success depends mainly upon the purity and the hear/wholeness of those that seek my aid. If thou place this in thy mouth, thou shalt be changed into a damsel twelve years old, and when thou withdrawest it again, thou shalt again recover shine original form. Beware, however, that thou use the power for none but a good purpose; otherwise some great calamity will befall thee. Therefore, take counsel of thyself before undertaking this trial!" What lover, O warrior king Vikram, would have hesitated, under such circumstances, to assure the Pandit that he was the most innocent, earnest, and well-intentioned being in the Three Worlds? The Brahman's son, at least, lost no time in so doing. Hence the simple-minded philosopher put one of the pills into the young man's mouth, warning him on no account to swallow it, and took the other into his own mouth. Upon which Manaswi became a sprightly young maid, and Muldev was changed to a reverend and decrepid senior, not fewer than eighty years old. Thus transformed, the twain walked up to the palace of the Raja Subichar, and stood for a while to admire the gate. Then passing through seven courts, beautiful as the Paradise of Indra, they entered, unannounced, as became the priestly dignity, a hall where, surrounded by his courtiers, sat the ruler. The latter, seeing the Holy Brahman under his roof, rose up, made the customary humble salutation, and taking their right hands, led what appeared to be the father and daughter to appropriate seats. Upon which Muldev, having recited a verse, bestowed upon the Raja a blessing whose beauty has been diffused over all creation. "May that Deity[FN#146] who as a mannikin deceived the great king Bali; who as a hero, with a monkey-host, bridged the Salt Sea; who as a shepherd lifted up the mountain Gobarddhan in the palm of his hand, and by it saved the cowherds and cowherdesses from the thunders of heaven--may that Deity be thy protector!" Having heard and marvelled at this display of eloquence, the Raja inquired, "Whence hath your holiness come?" "My country," replied Muldev, "is on the northern side of the great mother Ganges, and there too my dwelling is. I travelled to a distant land, and having found in this maiden a worthy wife for my son, I straightway returned homewards. Meanwhile a famine had laid waste our village, and my wife and my son have fled I know not where. Encumbered with this damsel, how can I wander about seeking them? Hearing the name of a pious and generous ruler, I said to myself, ' I will leave her under his charge until my return.' Be pleased to take great care of her." For a minute the Raja sat thoughtful and silent. He was highly pleased with the Brahman's perfect compliment. But he could not hide from himself that he was placed between two difficulties: one, the charge of a beautiful young girl, with pouting lips, soft speech, and roguish eyes; the other, a priestly curse upon himself and his kingdom. He thought, however, refusal the more dangerous; so he raised his face and exclaimed, "O produce of Brahma's head,[FN#147] I will do what your highness has desired of me." Upon which the Brahman, after delivering a benediction of adieu almost as beautiful and spirit-stirring as that with which he had presented himself, took the betel[FN#148] and went his ways. Then the Raja sent for his daughter Chandraprabha and said to her, "This is the affianced bride of a young Brahman, and she has been trusted to my protection for a time by her father-in-law. Take her therefore into the inner rooms, treat her with the utmost regard, and never allow her to be separated from thee, day or night, asleep or awake, eating or drinking, at home or abroad." Chandraprabha took the hand of Sita--as Manaswi had pleased to call himself--and led the way to her own apartment. Once the seat of joy and pleasure, the rooms now wore a desolate and melancholy look. The windows were darkened, the attendants moved noiselessly over the carpets, as if their footsteps would cause headache, and there was a faint scent of some drug much used in cases of deliquium. The apartments were handsome, but the only ornament in the room where they sat was a large bunch of withered flowers in an arched recess, and these, though possibly interesting to some one, were not likely to find favour as a decoration in the eyes of everybody. The Raja's daughter paid the greatest attention and talked with unusual vivacity to the Brahman's daughter-in-law, either because she had roguish eyes, or from some presentiment of what was to occur, whichever you please, Raja Vikram, and it is no matter which. Still Sita could not help perceiving that there was a shade of sorrow upon the forehead of her fair new friend, and so when they retired to rest she asked the cause of it. Then Chandraprabha related to her the sad tale: "One day in the spring season, as I was strolling in the garden along with my companions, I beheld a very handsome Brahman, and our eyes having met, he became unconscious, and I also was insensible. My companions seeing my condition, brought me home, and therefore I know neither his name nor his abode. His beautiful form is impressed upon my memory. I have now no desire to eat or to drink, and from this distress my colour has become pale and my body is thus emaciated." And the beautiful princess sighed a sigh that was musical and melancholy, and concluded by predicting for herself--as persons similarly placed often do--a sudden and untimely end about the beginning of the next month. "What wilt thou give me," asked the Brahman's daughter-in-law demurely, "if I show thee thy beloved at this very moment?" The Raja's daughter answered, "I will ever be the lowest of thy slaves, standing before thee with joined hands." Upon which Sita removed the pill from her mouth, and instantly having become Manaswi, put it carefully away in a little bag hung round his neck. At this sight Chandraprabha felt abashed, and hung down her head in beautiful confusion. To describe-"I will have no descriptions, Vampire!" cried the great Vikram, jerking the bag up and down as if he were sweating gold in it. "The fewer of thy descriptions the better for us all." Briefly (resumed the demon), Manaswi reflected upon the eight forms of marriage--viz., Bramhalagan, when a girl is given to a Brahman, or man of superior caste, without reward; Daiva, when she is presented as a gift or fee to the officiating priest at the close of a sacrifice; Arsha, when two cows are received by the girl's father in exchange for the bride[FN#149]; Prajapatya, when the girl is given at the request of a Brahman, and the father says to his daughter and her to betrothed, "Go, fulfil the duties of religion"; Asura, when money is received by the father in exchange for the bride; Rakshasha, when she is captured in war, or when her bridegroom overcomes his rival; Paisacha, when the girl is taken away from her father's house by craft; and eighthly, Gandharva-lagan, or the marriage that takes place by mutual consent.[FN#150] Manaswi preferred the latter, especially as by her rank and age the princess was entitled to call upon her father for the Lakshmi Swayambara wedding, in which she would have chosen her own husband. And thus it is that Rama, Arjuna, Krishna, Nala, and others, were proposed to by the princesses whom they married. For five months after these nuptials, Manaswi never stirred out of the palace, but remained there by day a woman, and a man by night. The consequence was that he--I call him "he," for whether Manaswi or Sita, his mind ever remained masculine--presently found himself in a fair way to become a father. Now, one would imagine that a change of sex every twenty-four hours would be variety enough to satisfy even a man. Manaswi, however, was not contented. He began to pine for more liberty, and to find fault with his wife for not taking him out into the world. And you might have supposed that a young person who, from love at first sight, had fallen senseless upon the steps of a summer-house, and who had devoted herself to a sudden and untimely end because she was separated from her lover, would have repressed her yawns and little irritable words even for a year after having converted him into a husband. But no! Chandraprabha soon felt as tired of seeing Manaswi and nothing but Manaswi, as Manaswi was weary of seeing Chandraprabha and nothing but Chandraprabha. Often she had been on the point of proposing visits and out-of-door excursions. But when at last the idea was first suggested by her husband, she at once became an injured woman. She hinted how foolish it was for married people to imprison themselves and to quarrel all day. When Manaswi remonstrated, saying that he wanted nothing better than to appear before the world with her as his wife, but that he really did not know what her father might do to him, she threw out a cutting sarcasm upon his effeminate appearance during the hours of light. She then told him of an unfortunate young woman in an old nursery tale who had unconsciously married a fiend that became a fine handsome man at night when no eye could see him, and utter ugliness by day when good looks show to advantage. And lastly, when inveighing against the changeableness, fickleness, and infidelity of mankind, she quoted the words of the poet-Out upon change! it tires the heart And weighs the noble spirit down; A vain, vain world indeed thou art That can such vile condition own The veil hath fallen from my eyes, I cannot love where I despise.... You can easily, O King Vikram, continue for yourself and conclude this lecture, which I leave unfinished on account of its length. Chandraprabha and Sita, who called each other the Zodiacal Twins and Laughter Light,[FN#151] and All-consenters, easily persuaded the old Raja that their health would be further improved by air, exercise, and distractions. Subichar, being delighted with the change that had taken place in a daughter whom he loved, and whom he had feared to lose, told them to do as they pleased. They began a new life, in which short trips and visits, baths and dances, music parties, drives in bullock chariots, and water excursions succeeded one another. It so happened that one day the Raja went with his whole family to a wedding feast in the house of his grand treasurer, where the latter's son saw Manaswi in the beautiful shape of Sita. This was a third case of love at first sight, for the young man immediately said to a particular friend, "If I obtain that girl, I shall live; if not, I shall abandon life." In the meantime the king. having enjoyed the feast, came back to his palace with his whole family. The condition of the treasurer's son, however, became very distressing; and through separation from his beloved, he gave up eating and drinking. The particular friend had kept the secret for some days, though burning to tell it. At length he found an excuse for himself in the sad state of his friend, and he immediately went and divulged all that he knew to the treasurer. After this he felt relieved. The minister repaired to the court, and laid his case before the king, saying, "Great Raja! through the love of that Brahman's daughter-in-law, my son's state is very bad; he has given up eating and drinking; in fact he is consumed by the fire of separation. If now your majesty could show compassion, and bestow the girl upon him, his life would be saved. If not----" "Fool!" cried the Raja, who, hearing these words, had waxed very wroth; "it is not right for kings to do injustice. Listen! when a person puts any one in charge of a protector, how can the latter give away his trust without consulting the person that trusted him? And yet this is what you wish me to do." The treasurer knew that the Raja could not govern his realm without him, and he was well acquainted with his master's character. He said to himself, "This will not last long;" but he remained dumb, simulating hopelessness, and hanging down his head, whilst Subichar alternately scolded and coaxed, abused and flattered him, in order to open his lips. Then, with tears in his eyes, he muttered a request to take leave; and as he passed through the palace gates, he said aloud, with a resolute air, "It will cost me but ten days of fasting!" The treasurer, having returned home, collected all his attendants, and went straightway to his son's room. Seeing the youth still stretched upon his sleeping-mat, and very yellow for the want of food. he took his hand, and said in a whisper, meant to be audible, "Alas! poor son, I can do nothing but perish with thee." The servants, hearing this threat, slipped one by one out of the room, and each went to tell his friend that the grand treasurer had resolved to live no longer. After which, they went back to the house to see if their master intended to keep his word, and curious to know, if he did intend to die, how, where, and when it was to be. And they were not disappointed: I do not mean that the wished their lord to die, as he was a good master to them but still there was an excitement in the thing---(Raja Vikram could not refrain from showing his anger at the insult thus cast by the Baital upon human nature; the wretch, however, pretending not to notice it, went on without interrupting himself) ----which somehow or other pleased them. When the treasurer had spent three days without touching bread or water, all the cabinet council met and determined to retire from business unless the Raja yielded to their solicitations. The treasurer was their working man. "Besides which," said the cabinet council, "if a certain person gets into the habit of refusing us, what is to be the end of it, and what is the use of being cabinet councillors any longer?" Early on the next morning, the ministers went in a body before the Raja, and humbly represented that "the treasurer's son is at the point of death, the effect of a full heart and an empty stomach. Should he die, the father, who has not eaten or drunk during the last three days" (the Raja trembled to hear the intelligence, though he knew it), "his father, we say, cannot be saved. If the father dies the affairs of the kingdom come to ruin,--is he not the grand treasurer? It is already said that half the accounts have been gnawed by white ants, and that some pernicious substance in the ink has eaten jagged holes through the paper, so that the other half of the accounts is illegible. It were best, sire, that you agree to what we represent." The white ants and corrosive ink were too strong for the Raja's determination. Still, wishing to save appearances, he replied, with much firmness, that he knew the value of the treasurer and his son, that he would do much to save them, but that he had passed his royal word, and had undertaken a trust. That he would rather die a dozen deaths than break his promise, or not discharge his duty faithfully. That man's condition in this world is to depart from it, none remaining in it; that one comes and that one goes, none knowing when or where; but that eternity is eternity for happiness or misery. And much of the same nature, not very novel, and not perhaps quite to the purpose, but edifying to those who knew what lay behind the speaker's words. The ministers did not know their lord's character so well as the grand treasurer, and they were more impressed by his firm demeanour and the number of his words than he wished them to be. After allowing his speech to settle in their minds, he did away with a great part of its effect by declaring that such were the sentiments and the principles--when a man talks of his principles, O Vikram! ask thyself the reason why--instilled into his youthful mind by the most honourable of fathers and the most virtuous of mothers. At the same time that he was by no means obstinate or proof against conviction. In token whereof he graciously permitted the councillors to convince him that it was his royal duty to break his word and betray his trust, and to give away another man's wife. Pray do not lose your temper, O warrior king! Subichar, although a Raja, was a weak man; and you know, or you ought to know, that the wicked may be wise in their generation, but the weak never can. Well, the ministers hearing their lord's last words, took courage, and proceeded to work upon his mind by the figure of speech popularly called "rigmarole." They said: "Great king! that old Brahman has been gone many days, and has not returned; he is probably dead and burnt. It is therefore right that by giving to the grand treasurer's son his daughter-in-law, who is only affianced, not fairly married, you should establish your government firmly. And even if he should return, bestow villages and wealth upon him; and if he be not then content, provide another and a more beautiful wife for his son, and dismiss him. A person should be sacrificed for the sake of a family, a family for a city, a city for a country, and a country for a king!" Subichar having heard them, dismissed them with the remark that as so much was to be said on both sides, he must employ the night in thinking over the matter, and that he would on the next day favour them with his decision. The cabinet councillors knew by this that he meant that he would go and consult his wives. They retired contented, convinced that every voice would be in favour of a wedding, and that the young girl, with so good an offer, would not sacrifice the present to the future. That evening the treasurer and his son supped together. The first words uttered by Raja Subichar, when he entered his daughter's apartment, were an order addressed to Sita: "Go thou at once to the house of my treasurer's son." Now, as Chandraprabha and Manaswi were generally scolding each other, Chandraprabha and Sita were hardly on speaking terms. When they heard the Raja's order for their separation they were-- --"Delighted?" cried Dharma Dhwaj, who for some reason took the greatest interest in the narrative. "Overwhelmed with grief, thou most guileless Yuva Raja (young prince)!" ejaculated the Vampire. Raja Vikram reproved his son for talking about thing of which he knew nothing, and the Baital resumed. They turned pale and wept, and they wrung their hands, and they begged and argued and refused obedience. In fact they did everything to make the king revoke his order. "The virtue of a woman," quoth Sita, "is destroyed through too much beauty; the religion of a Brahman is impaired by serving kings; a cow is spoiled by distant pasturage, wealth is lost by committing injustice, and prosperity departs from the house where promises are not kept." The Raja highly applauded the sentiment, but was firm as a rock upon the subject of Sita marrying the treasurer's son. Chandraprabha observed that her royal father, usually so conscientious, must now be acting from interested motives, and that when selfishness sways a man, right becomes left and left becomes right, as in the reflection of a mirror. Subichar approved of the comparison; he was not quite so resolved, but he showed no symptoms of changing his mind. Then the Brahman's daughter-in-law, with the view of gaining time--a famous stratagem amongst feminines--said to the Raja: "Great king, if you are determined upon giving me to the grand treasurer's son, exact from him the promise that he will do what I bid him. Only on this condition will I ever enter his house!" "Speak, then," asked the king; "what will he have to do?" She replied, "I am of the Brahman or priestly caste, he is the son of a Kshatriya or warrior: the law directs that before we twain can wed, he should perform Yatra (pilgrimage) to all the holy places." "Thou hast spoken Veda-truth, girl," answered the Raja, not sorry to have found so good a pretext for temporizing, and at the same time to preserve his character for firmness, resolution, determination. That night Manaswi and Chandraprabha, instead of scolding each other, congratulated themselves upon having escaped an imminent danger--which they did not escape. In the morning Subichar sent for his ministers, including his grand treasurer and his love-sick son, and told them how well and wisely the Brahman's daughter-in-law had spoken upon the subject of the marriage. All of them approved of the condition; but the young man ventured to suggest, that while he was a-pilgrimaging the maiden should reside under his father's roof. As he and his father showed a disposition to continue their fasts in case of the small favour not being granted, the Raja, though very loath to separate his beloved daughter and her dear friend, was driven to do it. And Sita was carried off, weeping bitterly, to the treasurer's palace. That dignitary solemnly committed her to the charge of his third and youngest wife, the lady Subhagya-Sundari, who was about her own age, and said, "You must both live together, without any kind of wrangling or contention, and do not go into other people's houses." And the grand treasurer's son went off to perform his pilgrimages. It is no less sad than true, Raja Vikram, that in less than six days the disconsolate Sita waxed weary of being Sita, took the ball out of her mouth, and became Manaswi. Alas for the infidelity of mankind! But it is gratifying to reflect that he met with the punishment with which the Pandit Muldev had threatened him. One night the magic pill slipped down his throat. When morning dawned, being unable to change himself into Sita, Manaswi was obliged to escape through a window from the lady Subhagya-Sundari's room. He sprained his ankle with the leap, and he lay for a time upon the ground--where I leave him whilst convenient to me. When Muldev quitted the presence of Subichar, he resumed his old shape, and returning to his brother Pandit Shashi, told him what he had done. Whereupon Shashi, the misanthrope, looked black, and used hard words and told his friend that good nature and soft-heartedness had caused him to commit a very bad action--a grievous sin. Incensed at this charge, the philanthropic Muldev became angry, and said, "I have warned the youth about his purity; what harm can come of it?" "Thou hast," retorted Shashi, with irritating coolness, "placed a sharp weapon in a fool's hand." "I have not," cried Muldev, indignantly. "Therefore," drawled the malevolent, "you are answerable for all the mischief he does with it, and mischief assuredly he will do." "He will not, by Brahma!" exclaimed Muldev. "He will, by Vishnu!" said Shashi, with an amiability produced by having completely upset his friend's temper; "and if within the coming six months he does not disgrace himself, thou shalt have the whole of my book-case; but if he does, the philanthropic Muldev will use all his skill and ingenuity in procuring the daughter of Raja Subichar as a wife for his faithful friend Shashi." Having made this covenant, they both agreed not to speak of the matter till the autumn. The appointed time drawing near, the Pandits began to make inquiries about the effect of the magic pills. Presently they found out that Sita, alias Manaswi, had one night mysteriously disappeared from the grand treasurer's house, and had not been heard of since that time. This, together with certain other things that transpired presently, convinced Muldev, who had cooled down in six months, that his friend had won the wager. He prepared to make honourable payment by handing a pill to old Shashi, who at once became a stout, handsome young Brahman, some twenty years old. Next putting a pill into his own mouth, he resumed the shape and form under which he had first appeared before Raja Subichar; and, leaning upon his staff, he led the way to the palace. The king, in great confusion, at once recognized the old priest, and guessed the errand upon which he and the youth were come. However, he saluted them, and offered them seats, and receiving their blessings, he began to make inquiries about their health and welfare. At last he mustered courage to ask the old Brahman where he had been living for so long a time. "Great king," replied the priest, "I went to seek after my son, and having found him, I bring him to your majesty. Give him his wife, and I will take them both home with me.'' Raja Subichar prevaricated not a little; but presently, being hard pushed, he related everything that had happened. "What is this that you have done?" cried Muldev, simulating excessive anger and astonishment. "Why have you given my son's wife in marriage to another man? You have done what you wished, and now, therefore, receive my Shrap (curse)!" The poor Raja, in great trepidation, said, "O Vivinity! be not thus angry! I will do whatever you bid me." Said Muldev, "If through dread of my excommunication you will freely give whatever I demand of you, then marry your daughter, Chandraprabha, to this my son. On this condition I forgive you. To me, now a necklace of pearls and a venomous krishna (cobra capella); the most powerful enemy and the kindest friend, the most precious gem and a clod of earth; the softest bed and the hardest stone; a blade of grass and the loveliest woman--are precisely the same. All I desire is that in some holy place, repeating the name of God, I may soon end my days." Subichar, terrified by this additional show of sanctity, at once summoned an astrologer, and fixed upon the auspicious moment and lunar influence. He did not consult the princess, and had he done so she would not have resisted his wishes. Chandraprabha had heard of Sita's escape from the treasurer's house, and she had on the subject her own suspicions. Besides which she looked forward to a certain event, and she was by no means sure that her royal father approved of the Gandharba form of marriage--at least for his daughter. Thus the Brahman's son receiving in due time the princess and her dowry, took leave of the king and returned to his own village. Hardly, however, had Chandraprabha been married to Shashi the Pandit, when Manaswi went to him, and began to wrangle, and said, "Give me my wife!" He had recovered from the effects of his fall, and having lost her he therefore loved her--very dearly. But Shashi proved by reference to the astrologers, priests, and ten persons as witnesses, that he had duly wedded her, and brought her to his home; "therefore," said he, "she is my spouse." Manaswi swore by all holy things that he had been legally married to her, and that he was the father of her child that was about to be. "How then," continued he, "can she be thy spouse?" He would have summoned Muldev as a witness, but that worthy, after remonstrating with him, disappeared. He called upon Chandraprabha to confirm his statement, but she put on an innocent face, and indignantly denied ever having seen the man. Still, continued the Baital, many people believed Manaswi's story, as it was marvellous and incredible. Even to the present day, there are many who decidedly think him legally married to the daughter of Raja Subichar. "Then they are pestilent fellows!" cried the warrior king Vikram, who hated nothing more than clandestine and runaway matches. "No one knew that the villain, Manaswi, was the father of her child; whereas, the Pandit Shashi married her lawfully, before witnesses, and with all the ceremonies.[FN#152] She therefore remains his wife, and the child will perform the funeral obsequies for him, and offer water to the manes of his pitris (ancestors). At least, so say law and justice." "Which justice is often unjust enough!" cried the Vampire; "and ply thy legs, mighty Raja; let me see if thou canst reach the sires-tree before I do." ****** "The next story, O Raja Vikram, is remarkably interesting." THE VAMPIRE'S NINTH STORY. Showing That a Man's Wife Belongs Not to His Body but to His Head. Far and wide through the lovely land overrun by the Arya from the Western Highlands spread the fame of Unmadini, the beautiful daughter of Haridas the Brahman. In the numberless odes, sonnets, and acrostics addressed to her by a hundred Pandits and poets her charms were sung with prodigious triteness. Her presence was compared to light shining in a dark house; her face to the full moon; her complexion to the yellow champaka flower; her curls to female snakes; her eyes to those of the deer; her eyebrows to bent bows; her teeth to strings of little opals; her feet to rubies and red gems,[FN#153] and her gait to that of the wild goose. And none forgot to say that her voice affected the author like the song of the kokila bird, sounding from the shadowy brake, when the breeze blows coolly, or that the fairy beings of Indra's heaven would have shrunk away abashed at her loveliness. But, Raja Vikram! all the poets failed to win the fair Unmadini's love. To praise the beauty of a beauty is not to praise her. Extol her wit and talents, which has the zest of novelty, then you may succeed. For the same reason, read inversely, the plainer and cleverer is the bosom you would fire, the more personal you must be upon the subject of its grace and loveliness. Flattery you know, is ever the match which kindles the Flame of love. True it is that some by roughness of demeanour and bluntness in speech, contrasting with those whom they call the "herd," have the art to succeed in the service of the bodyless god.[FN#154] But even they must-The young prince Dharma Dhwaj could not help laughing at the thought of how this must sound in his father's ear. And the Raja hearing the ill-timed merriment, sternly ordered the Baital to cease his immoralities and to continue his story. Thus the lovely Unmadini, conceiving an extreme contempt for poets and literati, one day told her father who greatly loved her, that her husband must be a fine young man who never wrote verses. Withal she insisted strongly on mental qualities and science, being a person of moderate mind and an adorer of talent-when not perverted to poetry. As you may imagine, Raja Vikram, all the beauty's bosom friends, seeing her refuse so many good offers, confidently predicted that she would pass through the jungle and content herself with a bad stick, or that she would lead ring-tailed apes in Patala. At length when some time had elapsed, four suitors appeared from four different countries, all of them claiming equal excellence in youth and beauty, strength and understanding. And after paying their respects to Haridas, and telling him their wishes, they were directed to come early on the next morning and to enter upon the first ordeal--an intellectual conversation. This they did. "Foolish the man," quoth the young Mahasani, "that seeks permanence in this world--frail as the stem of the plantain-tree, transient as the ocean foam. "All that is high shall presently fall; all that is low must finally perish. "Unwillingly do the manes of the dead taste the tears shed by their kinsmen: then wail not, but perform the funeral obsequies with diligence." "What ill-omened fellow is this?" quoth the fair Unmadini, who was sitting behind her curtain;" besides, he has dared to quote poetry! "There was little chance of success for that suitor. "She is called a good woman, and a woman of pure descent," quoth the second suitor, "who serves him to whom her father and mother have given her; and it is written in the scriptures that a woman who in the lifetime of her husband, becoming a devotee, engages in fasting, and in austere devotion, shortens his days, and hereafter falls into the fire. For it is said-"A woman's bliss is found not in the smile Of father, mother, friend, nor in herself; Her husband is her only portion here, Her heaven hereafter." The word "serve," which might mean "obey," was peculiarly disagreeable to the fair one's ears, and she did not admire the check so soon placed upon her devotion, or the decided language and manner of the youth. She therefore mentally resolved never again to see that person, whom she determined to be stupid as an elephant. "A mother," said Gunakar, the third candidate, "protects her son in babyhood, and a father when his offspring is growing up. But the man of warrior descent defends his brethren at all times. Such is the custom of the world, and such is my state. I dwell on the heads of the strong!" Therefore those assembled together looked with great respect upon the man of velour. Devasharma, the fourth suitor, contented himself with listening to the others, who fancied that he was overawed by their cleverness. And when it came to his turn he simply remarked, "Silence is better than speech." Being further pressed, he said, "A wise man will not proclaim his age, nor a deception practiced upon himself, nor his riches, nor the loss of riches, nor family faults, nor incantations, nor conjugal love, nor medicinal prescriptions, nor religious duties, nor gifts, nor reproach, nor the infidelity of his wife." Thus ended the first trial. The master of the house dismissed the two former speakers, with many polite expressions and some trifling presents. Then having given betel to them, scented their garments with attar, and sprinkled rose-water over their heads, he accompanied them to the door, showing much regret. The two latter speakers he begged to come on the next day. Gunakar and Devasharma did not fail. When they entered the assembly-room and took the seats pointed out to them, the father said, "Be ye pleased to explain and make manifest the effects of your mental qualities. So shall I judge of them." "I have made," said Gunakar, "a four-wheeled carriage, in which the power resides to carry you in a moment wherever you may purpose to go." "I have such power over the angel of death," said Devasharma, "that I can at all times raise a corpse, and enable my friends to do the same." Now tell me by thy brains, O warrior King Vikram, which of these two youths was the fitter husband for the maid? Either the Raja could not answer the question, or perhaps he would not, being determined to break the spell which had already kept him walking to and fro for so many hours. Then the Baital, who had paused to let his royal carrier commit himself, seeing that the attempt had failed, proceeded without making any further comment. The beautiful Unmadini was brought out, but she hung down her head and made no reply. Yet she took care to move both her eyes in the direction of Devasharma. Whereupon Haridas, quoting the proverb that "pearls string with pearls," formally betrothed to him his daughter. The soldier suitor twisted the ends of his mustachios into his eyes, which were red with wrath, and fumbled with his fingers about the hilt of his sword. But he was a man of noble birth, and presently his anger passed away. Mahasani the poet, however, being a shameless person--and when can we be safe from such?--forced himself into the assembly and began to rage and to storm, and to quote proverbs in a loud tone of voice. He remarked that in this world women are a mine of grief, a poisonous root, the abode of solicitude, the destroyers of resolution, the occasioners of fascination, and the plunderers of all virtuous qualities. From the daughter he passed to the father, and after saying hard things of him as a "Maha-Brahman,"[FN#155] who took cows and gold and worshipped a monkey, he fell with a sweeping censure upon all priests and sons of priests, more especially Devasharma. As the bystanders remonstrated with him, he became more violent, and when Haridas, who was a weak man, appeared terrified by his voice, look, and gesture, he swore a solemn oath that despite all the betrothals in the world, unless Unmadini became his wife he would commit suicide, and as a demon haunt the house and injure the inmates. Gunakar the soldier exhorted this shameless poet to slay himself at once, and to go where he pleased. But as Haridas reproved the warrior for inhumanity, Mahasani nerved by spite, love, rage, and perversity to an heroic death, drew a noose from his bosom, rushed out of the house, and suspended himself to the nearest tree. And, true enough, as the midnight gong struck, he appeared in the form of a gigantic and malignant Rakshasa (fiend), dreadfully frightened the household of Haridas, and carried off the lovely Unmadini, leaving word that she was to he found on the topmost peak of Himalaya. The unhappy father hastened to the house where Devasharma lived. There, weeping bitterly and wringing his hands in despair, he told the terrible tale, and besought his intended son-in-law to be up and doing. The young Brahman at once sought his late rival, and asked his aid. This the soldier granted at once, although he had been nettled at being conquered in love by a priestling. The carriage was at once made ready, and the suitors set out, bidding the father be of good cheer, and that before sunset he should embrace his daughter. They then entered the vehicle; Gunakar with cabalistic words caused it to rise high in the air, and Devasharma put to flight the demon by reciting the sacred verse,[FN#156] "Let us meditate on the supreme splendour (or adorable light) of that Divine Ruler (the sun) who may illuminate our understandings. Venerable men, guided by the intelligence, salute the divine sun (Sarvitri) with oblations and praise. Om!" Then they returned with the girl to the house, and Haridas blessed them, praising the sun aloud in the joy of his heart. Lest other accidents might happen, he chose an auspicious planetary conjunction, and at a fortunate moment rubbed turmeric upon his daughter's hands. The wedding was splendid, and broke the hearts of twenty-four rivals. In due time Devasharma asked leave from his father-in-law to revisit his home, and to carry with him his bride. This request being granted, he set out accompanied by Gunakar the soldier, who swore not to leave the couple before seeing them safe under their own roof-tree. It so happened that their road lay over the summits of the wild Vindhya hills, where dangers of all kinds are as thick as shells upon the shore of the deep. Here were rocks and jagged precipices making the traveller's brain whirl when he looked into them. There impetuous torrents roared and flashed down their beds of black stone, threatening destruction to those who would cross them. Now the path was lost in the matted thorny underwood and the pitchy shades of the jungle, deep and dark as the valley of death. Then the thunder-cloud licked the earth with its fiery tongue, and its voice shook the crags and filled their hollow caves. At times, the sun was so hot, that wild birds fell dead from the air. And at every moment the wayfarers heard the trumpeting of giant elephants, the fierce howling of the tiger, the grisly laugh of the foul hyaena, and the whimpering of the wild dogs as they coursed by on the tracks of their prey. Yet, sustained by the five-armed god[FN#157] the little party passed safely through all these dangers. They had almost emerged from the damp glooms of the forest into the open plains which skirt the southern base of the hills, when one night the fair Unmadini saw a terrible vision. She beheld herself wading through a sluggish pool of muddy water, which rippled, curdling as she stepped into it, and which, as she advanced, darkened with the slime raised by her feet. She was bearing in her arms the semblance of a sick child, which struggled convulsively and filled the air with dismal wails. These cries seemed to be answered by a multitude of other children, some bloated like toads, others mere skeletons lying upon the bank, or floating upon the thick brown waters of the pond. And all seemed to address their cries to her, as if she were the cause of their weeping; nor could all her efforts quiet or console them for a moment. When the bride awoke, she related all the particulars of her ill-omened vision to her husband; and the latter, after a short pause, informed her and his friend that a terrible calamity was about to befall them. He then drew from his travelling wallet a skein of thread. This he divided into three parts, one for each, and told his companions that in case of grievous bodily injury, the bit of thread wound round the wounded part would instantly make it whole. After which he taught them the Mantra,[FN#158] or mystical word by which the lives of men are restored to their bodies, even when they have taken their allotted places amongst the stars, and which for evident reasons I do not want to repeat. It concluded, however, with the three Vyahritis, or sacred syllables-Bhuh, Bhuvah, Svar! Raja Vikram was perhaps a little disappointed by this declaration. He made no remark, however, and the Baital thus pursued: As Devasharma foretold, an accident of a terrible nature did occur. On the evening of that day, as they emerged upon the plain, they were attacked by the Kiratas, or savage tribes of the mountain.[FN#159] A small, black, wiry figure, armed with a bow and little cane arrows, stood in their way, signifying by gestures that they must halt and lay down their arms. As they continued to advance, he began to speak with a shrill chattering, like the note of an affrighted bird, his restless red eyes glared with rage, and he waved his weapon furiously round his head. Then from the rocks and thickets on both sides of the path poured a shower of shafts upon the three strangers. The unequal combat did not last long. Gunakar, the soldier, wielded his strong right arm with fatal effect and struck down some threescore of the foes. But new swarms came on like angry hornets buzzing round the destroyer of their nests. And when he fell, Devasharma, who had left him for a moment to hide his beautiful wife in the hollow of a tree, returned, and stood fighting over the body of his friend till he also, overpowered by numbers, was thrown to the ground. Then the wild men, drawing their knives, cut off the heads of their helpless enemies, stripped their bodies of all their ornaments, and departed, leaving the woman unharmed for good luck. When Unmadini, who had been more dead than alive during the affray, found silence succeed to the horrid din of shrieks and shouts, she ventured to creep out of her refuge in the hollow tree. And what does she behold? her husband and his friend are lying upon the ground, with their heads at a short distance from their bodies. She sat down and wept bitterly. Presently, remembering the lesson which she had learned that very morning, she drew forth from her bosom the bit of thread and proceeded to use it. She approached the heads to the bodies, and tied some of the magic string round each neck. But the shades of evening were fast deepening, and in her agitation, confusion and terror, she made a curious mistake by applying the heads to the wrong trunks. After which, she again sat down, and having recited her prayers, she pronounced, as her husband had taught her, the life-giving incantation. In a moment the dead men were made alive. They opened their eyes, shook themselves, sat up and handled their limbs as if to feel that all was right. But something or other appeared to them all wrong. They placed their palms upon their foreheads, and looked downwards, and started to their feet and began to stare at their hands and legs. Upon which they scrutinized the very scanty articles of dress which the wild men had left upon them, and lastly one began to eye the other with curious puzzled looks. The wife, attributing their gestures to the confusion which one might expect to find in the brains of men who have just undergone so great a trial as amputation of the head must be, stood before them for a moment or two. She then with a cry of gladness flew to the bosom of the individual who was, as she supposed, her husband. He repulsed her, telling her that she was mistaken. Then, blushing deeply in spite of her other emotions, she threw both her beautiful arms round the neck of the person who must be, she naturally concluded, the right man. To her utter confusion, he also shrank back from her embrace. Then a horrid thought flashed across her mind: she perceived her fatal mistake, and her heart almost ceased to beat. "This is thy wife!" cried the Brahman's head that had been fastened to the soldier's body. "No; she is thy wife!" replied the soldier's head which had been placed upon the Brahman's body. "Then she is my wife!" rejoined the first compound creature. "By no means! she is my wife," cried the second. "What then am I?" asked Devasharma-Gunakar. "What do you think I am?" answered GunakarDevasharma, with another question. "Unmadini shall be mine," quoth the head. "You lie, she shall be mine," shouted the body. "Holy Yama,[FN#160] hear the villain," exclaimed both of them at the same moment. ***** In short, having thus begun, they continued to quarrel violently, each one declaring that the beautiful Unmadini belonged to him, and to him only. How to settle their dispute Brahma the Lord of creatures only knows. I do not, except by cutting off their heads once more, and by putting them in their proper places. And I am quite sure, O Raja Vikram! that thy wits are quite unfit to answer the question, To which of these two is the beautiful Unmadini wife? It is even said--amongst us Baitals --that when this pair of half-husbands appeared in the presence of the Just King, a terrible confusion arose, each head declaiming all the sins and peccadilloes which its body had committed, and that Yama the holy ruler himself hit his forefinger with vexation.[FN#161] Here the young prince Dharma Dhwaj burst out laughing at the ridiculous idea of the wrong heads. And the warrior king, who, like single-minded fathers in general, was ever in the idea that his son had a velleity for deriding and otherwise vexing him, began a severe course of reproof. He reminded the prince of the common saying that merriment without cause degrades a man in the opinion of his fellows, and indulged him with a quotation extensively used by grave fathers, namely, that the loud laugh bespeaks a vacant mind. After which he proceeded with much pompousness to pronounce the following opinion: "It is said .n the Shastras----" "Your majesty need hardly display so much erudition! Doubtless it comes from the lips of Jayudeva or some other one of your Nine Gems of Science, who know much more about their songs and their stanzas than they do about their scriptures," insolently interrupted the Baital, who never lost an opportunity of carping at those reverend men. "It is said in the Shastras," continued Raja Vikram sternly, after hesitating whether he should or should not administer a corporeal correction to the Vampire, "that Mother Ganga[FN#162] is the queen amongst rivers, and the mountain Sumeru[FN#163] is the monarch among mountains, and the tree Kalpavriksha[FN#164] is the king of all trees, and the head of man is the best and most excellent of limbs. And thus, according to this reason, the wife belonged to him whose noblest position claimed her." "The next thing your majesty will do, I suppose," continued the Baital, with a sneer, "is to support the opinions of the Digambara, who maintains that the soul is exceedingly rarefied, confined to one place, and of equal dimensions with the body, or the fancies of that worthy philosopher Jaimani, who, conceiving soul and mind and matter to be things purely synonymous, asserts outwardly and writes in his books that the brain is the organ of the mind which is acted upon by the immortal soul, but who inwardly and verily believes that the brain is the mind, and consequently that the brain is the soul or spirit or whatever you please to call it; in fact, that soul is a natural faculty of the body. A pretty doctrine, indeed, for a Brahman to hold. You might as well agree with me at once that the soul of man resides, when at home, either in a vein in the breast, or in the pit of his stomach, or that half of it is in a man's brain and the other or reasoning half is in his heart, an organ of his body." "What has all this string of words to do with the matter, Vampire?" asked Raja Vikram angrily. "Only," said the demon laughing, "that in my opinion, as opposed to the Shastras and to Raja Vikram, that the beautiful Unmadini belonged, not to the head part but to the body part. Because the latter has an immortal soul in the pit of its stomach, whereas the former is a box of bone, more or less thick, and contains brains which are of much the same consistence as those of a calf." "Villain!" exclaimed the Raja, "does not the soul or conscious life enter the body through the sagittal suture and lodge in the brain, thence to contemplate, through the same opening, the divine perfections?" "I must, however, bid you farewell for the moment, O warrior king, Sakadhipati-Vikramadityal[FN#165]! I feel a sudden and ardent desire to change this cramped position for one more natural to me." The warrior monarch had so far committed himself that he could not prevent the Vampire from flitting. But he lost no more time in following him than a grain of mustard, in its fall, stays on a cow's horn. And when he had thrown him over his shoulder, the king desired him of his own accord to begin a new tale. "O my left eyelid flutters," exclaimed the Baital in despair, "my heart throbs, my sight is dim: surely now beginneth the end. It is as Vidhata hath written on my forehead--how can it be otherwise[FN#166]? Still listen, O mighty Raja, whilst I recount to you a true story, and Saraswati[FN#167] sit on my tongue." THE VAMPIRE'S TENTH STORY.[FN#168] Of the Marvellous Delicacy of Three Queens. The Baital said, O king, in the Gaur country, Vardhman by name, there is a city, and one called Gunshekhar was the Raja of that land. His minister was one Abhaichand, a Jain, by whose teachings the king also came into the Jain faith. The worship of Shiva and of Vishnu, gifts of cows, gifts of lands, gifts of rice balls, gaming and spirit-drinking, all these he prohibited. In the city no man could get leave to do them, and as for bones, into the Ganges no man was allowed to throw them, and in these matters the minister, having taken orders from the king, caused a proclamation to be made about the city, saying, "Whoever these acts shall do, the Raja having confiscated, will punish him and banish him from the city." Now one day the Diwan[FN#169] began to say to the Raja, "O great king, to the decisions of the Faith be pleased to give ear. Whosoever takes the life of another, his life also in the future birth is taken: this very sin causes him to be born again and again upon earth and to die And thus he ever continues to be born again and to die. Hence for one who has found entrance into this world to cultivate religion is right and proper. Be pleased to behold! By love, by wrath, by pain, by desire, and by fascination overpowered, the gods Brahma, Vishnu, and Mahadeva (Shiva) in various ways upon the earth are ever becoming incarnate. Far better than they is the Cow, who is free from passion, enmity, drunkenness, anger, covetousness, and inordinate affection, who supports mankind, and whose progeny in many ways give ease and solace to the creatures of the world These deities and sages (munis) believe in the Cow.[FN#170] "For such reason to believe in the gods is not good. Upon this earth be pleased to believe in the Cow. It is our duty to protect the life of everyone, beginning from the elephant, through ants, beasts, and birds, up to man. In the world righteousness equal to that there is none. Those who, eating the flesh of other creatures, increase their own flesh, shall in the fulness of time assuredly obtain the fruition of Narak [FN#17l]; hence for a man it is proper to attend to the conversation of life. They who understand not the pain of other creatures, and who continue to slay and to devour them, last but few days in the land, and return to mundane existence, maimed, limping, one-eyed, blind, dwarfed, hunchbacked, and imperfect in such wise. Just as they consume the bodies of beasts and of birds, even so they end by spoiling their own bodies. From drinking spirits also the great sin arises, hence the consuming of spirits and flesh is not advisable." The minister having in this manner explained to the king the sentiments of his own mind, so brought him over to the Jain faith, that whatever he said, so the king did. Thus in Brahmans, in Jogis, in Janganis, in Sevras, in Sannyasis,[FN#172] and in religious mendicants, no man believed, and according to this creed the rule was carried on. Now one day, being in the power of Death, Raja Gunshekhar died. Then his son Dharmadhwaj sat upon the carpet (throne), and began to rule. Presently he caused the minister Abhaichand to be seized, had his head shaved all but seven locks of hair, ordered his face to be blackened, and mounting him on an ass, with drums beaten, had him led all about the city, and drove him from the kingdom. From that time he carried on his rule free from all anxiety. It so happened that in the season of spring, the king Dharmadhwaj, taking his queens with him, went for a stroll in the garden, where there was a large tank with lotuses blooming within it. The Raja admiring its beauty, took off his clothes and went down to bathe. After plucking a flower and coming to the bank, he was going to give it into the hands of one of his queens, when it slipped from his fingers, fell upon her foot, and broke it with the blow. Then the Raja being alarmed, at once came out of the tank, and began to apply remedies to her. Hereupon night came on, and the moon shone brightly: the falling of its rays on the body of the second queen formed blisters And suddenly from a distance the sound of a wooden pestle came out of a householder's dwelling, when the third queen fainted away with a severe pain in the head Having spoken thus much the Baital said "O my king! of these three which is the most delicate?" The Raja answered, "She indeed is the most delicate who fainted in consequence of the headache." The Baital hearing this speech, went and hung himself from the very same tree, and the Raja, having gone there and taken him down and fastened him in the bundle and placed him on his shoulder, carried him away. THE VAMPIRE'S ELEVENTH STORY. Which Puzzles Raja Vikram. There is a queer time coming, O Raja Vikram!--a queer time coming (said the Vampire), a queer time coming. Elderly people like you talk abundantly about the good old days that were, and about the degeneracy of the days that are. I wonder what you would say if you could but look forward a few hundred years. Brahmans shall disgrace themselves by becoming soldiers and being killed, and Serviles (Shudras) shall dishonour themselves by wearing the thread of the twiceborn, and by refusing to be slaves; in fact, society shall be all "mouth" and mixed castes.[FN#173] The courts of justice shall be disused; the great works of peace shall no longer be undertaken; wars shall last six weeks, and their causes shall be clean forgotten; the useful arts and great sciences shall die starved; there shall be no Gems of Science; there shall be a hospital for destitute kings, those, at least, who do not lose their heads, and no Vikrama---A severe shaking stayed for a moment the Vampire's tongue. He presently resumed. Briefly, building tanks feeding Brahmans; lying when one ought to lie; suicide, the burning of widows, and the burying of live children, shall become utterly unfashionable. The consequence of this singular degeneracy, O mighty Vikram, will be that strangers shall dwell beneath the roof tree in Bharat Khanda (India), and impure barbarians shall call the land their own. They come from a wonderful country, and I am most surprised that they bear it. The sky which ought to be gold and blue is there grey, a kind of dark white; the sun looks deadly pale, and the moon as if he were dead.[FN#174] The sea, when not dirty green, glistens with yellowish foam, and as you approach the shore, tall ghastly cliffs, like the skeletons of giants, stand up to receive or ready to repel. During the greater pert of the sun's Dakhshanayan (southern declination) the country is covered with a sort of cold white stuff which dazzles the eyes; and at such times the air is obscured with what appears to be a shower of white feathers or flocks of cotton. At other seasons there is a pale glare produced by the mist clouds which spread themselves over the lower firmament. Even the faces of the people are white; the men are white when not painted blue; the women are whiter, and the children are whitest: these indeed often have white hair. "Truly," exclaimed Dharma Dhwaj, "says the proverb, 'Whoso seeth the world telleth many a lie.'" At present (resumed the Vampire, not heeding the interruption), they run about naked in the woods, being merely Hindu outcastes. Presently they will change-- the wonderful white Pariahs! They will eat all food indifferently, domestic fowls, onions, hogs fed in the street, donkeys, horses, hares, and (most horrible!) the flesh of the sacred cow. They will imbibe what resembles meat of colocynth, mixed with water, producing a curious frothy liquid, and a fiery stuff which burns the mouth, for their milk will be mostly chalk and pulp of brains; they will ignore the sweet juices of fruits and sugar-cane, and as for the pure element they will drink it, but only as medicine, They will shave their beards instead of their heads, and stand upright when they should sit down, and squat upon a wooden frame instead of a carpet, and appear in red and black like the children of Yama.[FN#175] They will never offer sacrifices to the manes of ancestors, leaving them after their death to fry in the hottest of places. Yet will they perpetually quarrel and fight about their faith; for their tempers are fierce, and they would burst if they could not harm one another. Even now the children, who amuse themselves with making puddings on the shore, that is to say, heaping up the sand, always end their little games with "punching," which means shutting the hand and striking one another's heads, and it is soon found that the children are the fathers of the men. These wonderful white outcastes will often be ruled by female chiefs, and it is likely that the habit of prostrating themselves before a woman who has not the power of cutting off a single head, may account for their unusual degeneracy and uncleanness. They will consider no occupation so noble as running after a jackal; they will dance for themselves, holding on to strange women, and they will take a pride in playing upon instruments, like young music girls. The women, of course, relying upon the aid of the female chieftains, will soon emancipate themselves from the rules of modesty. They will eat with their husbands and with other men, and yawn and sit carelessly before them showing the backs of their heads. They will impudently quote the words, "By confinement at home, even under affectionate and observant guardians, women are not secure, but those are really safe who are guarded by their own inclinations "; as the poet sang-Woman obeys one only word, her heart. They will not allow their husbands to have more than one wife, and even the single wife will not be his slave when he needs her services, busying herself in the collection of wealth, in ceremonial purification, and feminine duty; in the preparation of daily food and in the superintendence of household utensils. What said Rama of Sita his wife?" If I chanced to be angry, she bore my impatience like the patient earth without a murmur; in the hour of necessity she cherished me as a mother does her child; in the moments of repose she was a lover to me; in times of gladness she was to me as a friend." And it is said, "a religious wife assists her husband in his worship with a spirit as devout as his own. She gives her whole mind to make him happy; she is as faithful to him as a shadow to the body, and she esteems him, whether poor or rich, good or bad, handsome or deformed. In his absence or his sickness she renounces every gratification; at his death she dies with him, and he enjoys heaven as the fruit of her virtuous deeds. Whereas if she be guilty of many wicked actions and he should die first, he must suffer much for the demerits of his wife." But these women will talk aloud, and scold as the braying ass, and make the house a scene of variance, like the snake with the ichneumon, the owl with the crow, for they have no fear of losing their noses or parting with their ears. They will (O my mother!) converse with strange men and take their hands; they will receive presents from them, and, worst of all, they will show their white faces openly without the least sense of shame; they will ride publicly in chariots and mount horses, whose points they pride themselves upon knowing, and eat and drink in crowded places-their husbands looking on the while, and perhaps even leading them through the streets. And she will be deemed the pinnacle of the pagoda of perfection, that most excels in wit and shamelessness, and who can turn to water the livers of most men. They will dance and sing instead of minding their children, and when these grow up they will send them out of the house to shift for themselves, and care little if they never see them again.[FN#176] But the greatest sin of all will be this: when widowed they will ever be on the look-out for a second husband, and instances will be known of women fearlessly marrying three, four, and five times.[FN#177] You would think that all this licence satisfies them. But no! The more they have the more their weak minds covet. The men have admitted them to an equality, they will aim at an absolute superiority, and claim respect and homage; they will eternally raise tempests about their rights, and if anyone should venture to chastise them as they deserve, they would call him a coward and run off to the judge. The men will, I say, be as wonderful about their women as about all other matters. The sage of Bharat Khanda guards the frail sex strictly, knowing its frailty, and avoids teaching it to read and write, which it will assuredly use for a bad purpose. For women are ever subject to the god[FN#178] with the sugar-cane bow and string of bees, and arrows tipped with heating blossoms, and to him they will ever surrender man, dhan, tan--mind, wealth, and body. When, by exceeding cunning, all human precautions have been made vain, the wise man bows to Fate, and he forgets, or he tries to forget, the past. Whereas this race of white Pariahs will purposely lead their women into every kind of temptation, and, when an accident occurs, they will rage at and accuse them, killing ten thousand with a word, and cause an uproar, and talk scandal and be scandalized, and go before the magistrate, and make all the evil as public as possible. One would think they had in every way done their duty to their women! And when all this change shall have come over them, they will feel restless and take flight, and fall like locusts upon the Aryavartta (land of India). Starving in their own country, they will find enough to eat here, and to carry away also. They will be mischievous as the saw with which ornament-makers trim their shells, and cut ascending as well as descending. To cultivate their friendship will be like making a gap in the water, and their partisans will ever fare worse than their foes. They will be selfish as crows, which, though they eat every kind of flesh, will not permit other birds to devour that of the crow. In the beginning they will hire a shop near the mouth of mother Ganges, and they will sell lead and bullion, fine and coarse woollen cloths, and all the materials for intoxication. Then they will begin to send for soldiers beyond the sea, and to enlist warriors in Zambudwipa (India). They will from shopkeepers become soldiers: they will beat and be beaten; they will win and lose; but the power of their star and the enchantments of their Queen Kompani, a daina or witch who can draw the blood out of a man and slay him with a look, will turn everything to their good. Presently the noise of their armies shall be as the roaring of the sea; the dazzling of their arms shall blind the eyes like lightning; their battle-fields shall be as the dissolution of the world; and the slaughter-ground shall resemble a garden of plantain trees after a storm. At length they shall spread like the march of a host of ants over the land They will swear, "Dehar Ganga[FN#179]!" and they hate nothing so much as being compelled to destroy an army, to take and loot a city, or to add a rich slip of territory to their rule. And yet they will go on killing and capturing and adding region to region, till the Abode of Snow (Himalaya) confines them to the north, the Sindhu-naddi (Incus) to the west, and elsewhere the sea. Even in this, too, they will demean themselves as lords and masters, scarcely allowing poor Samudradevta[FN#180] to rule his own waves. Raja Vikram was in a silent mood, otherwise he would not have allowed such ill-omened discourse to pass uninterrupted. Then the Baital, who in vain had often paused to give the royal carrier a chance of asking him a curious question, continued his recital in a dissonant and dissatisfied tone of voice. By my feet and your head,[FN#181] O warrior king! it will fare badly in those days for the Rajas of Hindustan, when the red-coated men of Shaka[FN#182] shall come amongst them. Listen to my words. In the Vindhya Mountain there will be a city named Dharmapur, whose king will be called Mahabul. He will be a mighty warrior, well-skilled in the dhanur-veda (art of war)[FN#183], and will always lead his own armies to the field. He will duly regard all the omens, such as a storm at the beginning of the march, an earthquake, the implements of war dropping from the hands of the soldiery, screaming vultures passing over or walking near the army, the clouds and the sun's rays waxing red, thunder in a clear sky, the moon appearing small as a star, the dropping of blood from the clouds, the falling of lightning bolts, darkness filling the four quarters of the heavens, a corpse or a pan of water being carried to the right of the army, the sight of a female beggar with dishevelled hair, dressed in red, and preceding the vanguard, the starting of the flesh over the left ribs of the commander-in-chief, and the weeping or turning back of the horses when urged forward. He will encourage his men to single combats, and will carefully train them to gymnastics. Many of the wrestlers and boxers will be so strong that they will often beat all the extremities of the antagonist into his body, or break his back, or rend him into two pieces. He will promise heaven to those who shall die in the front of battle and he will have them taught certain dreadful expressions of abuse to be interchanged with the enemy when commencing the contest. Honours will be conferred on those who never turn their backs in an engagement, who manifest a contempt of death, who despise fatigue, as well as the most formidable enemies, who shall be found invincible in every combat, and who display a courage which increases before danger, like the glory of the sun advancing to his meridian splendour. But King Mahabul will be attacked by the white Pariahs, who, as usual, will employ against him gold, fire, and steel. With gold they will win over his best men, and persuade them openly to desert when the army is drawn out for battle. They will use the terrible "fire weapon,[FN#184]'' large and small tubes, which discharge flame and smoke, and bullets as big as those hurled by the bow of Bharata.[FN#185] And instead of using swords and shields, they will fix daggers to the end of their tubes, and thrust with them like lances. Mahabul, distinguished by valour and military skill, will march out of his city to meet the white foe. In front will be the ensigns, bells, cows'-tails, and flags, the latter painted with the bird Garura,[FN#186] the bull of Shiva, the Bauhinia tree, the monkey-god Hanuman, the lion and the tiger, the fish, an alms-dish, and seven palm-trees. Then will come the footmen armed with fire-tubes, swords and shields, spears and daggers, clubs, and bludgeons. They will be followed by fighting men on horses and oxen, on camels and elephants. The musicians, the water-carriers, and lastly the stores on carriages, will bring up the rear. The white outcastes will come forward in a long thin red thread, and vomiting fire like the Jwalamukhi.[FN#187] King Mahabul will receive them with his troops formed in a circle; another division will be in the shape of a halfmoon; a third like a cloud, whilst others shall represent a lion, a tiger, a carriage, a lily, a giant, and a bull. But as the elephants will all turn round when they feel the fire, and trample upon their own men, and as the cavalry defiling in front of the host will openly gallop away; Mahabul, being thus without resource, will enter his palanquin, and accompanied by his queen and their only daughter, will escape at night-time into the forest. The unfortunate three will be deserted by their small party, and live for a time on jungle food, fruits and roots; they will even be compelled to eat game. After some days they will come in sight of a village, which Mahabul will enter to obtain victuals. There the wild Bhils, famous for long years, will come up, and surrounding the party, will bid the Raja throw down his arms. Thereupon Mahabul, skilful in aiming, twanging and wielding the bow on all sides, so as to keep off the bolts of the enemy, will discharge his bolts so rapidly, that one will drive forward another, and none of the barbarians will be able to approach. But he will have failed to bring his quiver containing an inexhaustible store of arms, some of which, pointed with diamonds, shall have the faculty of returning again to their case after they have done their duty. The conflict will continue three hours, and many of the Bhils will be slain: at length a shaft will cleave the king's skull, he will fall dead, and one of the wild men will come up and cut off his head. When the queen and the princess shall have seen that Mahabul fell dead, they will return to the forest weeping and beating their bosoms. They will thus escape the Bhils, and after journeying on for four miles, at length they will sit down wearied, and revolve many thoughts ir; their minds. They are very lovely (continued the Vampire), as I see them with the eye of clear-seeing. What beautiful hair! it hangs down like the tail of the cow of Tartary, or like the thatch of a house; it is shining as oil, dark as the clouds, black as blackness itself. What charming faces! likest to water-lilies, with eyes as the stones in unripe mangos, noses resembling the beaks of parrots, teeth like pearls set in corals, ears like those of the redthroated vulture, and mouths like the water of life. What excellent forms! breasts like boxes containing essences, the unopened fruit of plantains or a couple of crabs; loins the width of a span, like the middle of the viol; legs like the trunk of an elephant, and feet like the yellow lotus. And a fearful place is that jungle, a dense dark mass of thorny shrubs, and ropy creepers, and tall canes, and tangled brake, and gigantic gnarled trees, which groan wildly in the night wind's embrace. But a wilder horror urges the unhappy women on; they fear the polluting touch of the Bhils; once more they rise and plunge deeper into its gloomy depths. The day dawns. The white Pariahs have done their usual work, They have cut off the hands of some, the feet and heads of others, whilst many they have crushed into shapeless masses, or scattered in pieces upon the ground. The field is strewed with corpses, the river runs red, so that the dogs and jackals swim in blood; the birds of prey sitting on the branches, drink man's life from the stream, and enjoy the sickening smell of burnt flesh. Such will be the scenes acted in the fair land of Bharat. Perchance two white outcastes, father and son, who with a party of men are scouring the forest and slaying everything, fall upon the path which the women have taken shortly before. Their attention is attracted by footprints leading towards a place full of tigers, leopards, bears, wolves, and wild dogs. And they are utterly confounded when, after inspection, they discover the sex of the wanderers. "How is it," shall say the father, "that the footprints of mortals are seen in this part of the forest?" The son shall reply, "Sir, these are the marks of women's feet: a man's foot would not be so small." "It is passing strange," shall rejoin the elder white Pariah, "but thou speakest truth. Certainly such a soft and delicate foot cannot belong to anyone but a woman." "They have only just left the track," shall continue the son, "and look! this is the step of a married woman. See how she treads on the inside of her sole, because of the bending of her ankles." And the younger white outcaste shall point to the queen's footprints. "Come, let us search the forest for them," shall cry the father, "what an opportunity of finding wives fortune has thrown in our hands. But no! thou art in error," he shall continue, after examining the track pointed out by his son, "in supposing this to be the sign of a matron. Look at the other, it is much longer; the toes have scarcely touched the ground, whereas the marks of the heels are deep. Of a truth this must be the married woman." And the elder white outcaste shall point to the footprints of the princess. "Then," shall reply the son, who admires the shorter foot, "let us first seek them, and when we find them, give to me her who has the short feet, and take the other to wife thyself." Having made this agreement they shall proceed on their way, and presently they shall find the women lying on the earth, half dead with fatigue and fear. Their legs and feet are scratched and torn by brambles, their ornaments have fallen off, and their garments are in strips. The two white outcastes find little difficulty, the first surprise over, in persuading the unhappy women to follow them home, and with great delight, conformably to their arrangement, each takes up his prize on his horse and rides back to the tents. The son takes the queen, and the father the princess. In due time two marriages come to pass; the father, according to agreement, espouses the long foot, and the son takes to wife the short foot. And after the usual interval, the elder white outcaste, who had married the daughter, rejoices at the birth of a boy, and the younger white outcaste, who had married the mother, is gladdened by the sight of a girl. Now then, by my feet and your head, O warrior king Vikram, answer me one question. What relationship will there be between the children of the two white Pariahs? Vikram's brow waxed black as a charcoal-burner's, when he again heard the most irreverent oath ever proposed to mortal king. The question presently attracted his attention, and he turned over the Baital's words in his head, confusing the ties of filiality, brotherhood, and relationship, and connection in general. "Hem!" said the warrior king, at last perplexed, and remembering, in his perplexity, that he had better hold his tongue--"ahem!" "I think your majesty spoke? " asked the Vampire, in an inquisitive and insinuating tone of voice. "Hem!" ejaculated the monarch. The Baital held his peace for a few minutes, coughing once or twice impatiently. He suspected that the extraordinary nature of this last tale, combined with the use of the future tense, had given rise to a taciturnity so unexpected in the warrior king. He therefore asked if Vikram the Brave would not like to hear another little anecdote. "This time the king did not even say "hem!" Having walked at an unusually rapid pace, he distinguished at a distance the fire kindled by the devotee, and he hurried towards it with an effort which left him no breath wherewith to speak, even had he been so inclined. "Since your majesty is so completely dumbfoundered by it, perhaps this acute young prince may be able to answer my question?" insinuated the Baital, after a few minutes of anxious suspense. But Dharma Dhwaj answered not a syllable. CONCLUSION. At Raja Vikram's silence the Baital was greatly surprised, and he praised the royal courage and resolution to the skies. Still he did not give up the contest at once. "Allow me, great king," pursued the Demon, in a dry tone of voice, "to wish you joy. After so many failures you have at length succeeded in repressing your loquacity. I will not stop to enquire whether it was humility and self-restraint which prevented your answering my last question, or whether Rajait was mere ignorance and inability. Of course I suspect the latter, but to say the truth your condescension in at last taking a Vampire's advice, flatters me so much, that I will not look too narrowly into cause or motive." Raja Vikram winced, but maintained a stubborn silence, squeezing his lips lest they should open involuntarily. "Now, however, your majesty has mortified, we will suppose, a somewhat exacting vanity, I also will in my turn forego the pleasure which I had anticipated in seeing you a corpse and in entering your royal body for a short time, just to know how queer it must feel to be a king. And what is more, I will now perform my original promise, and you shall derive from me a benefit which none but myself can bestow. First, however, allow me to ask you, will you let me have a little more air?" Dharma Dhwaj pulled his father's sleeve, but this time Raja Vikram required no reminder: wild horses or the executioner's saw, beginning at the shoulder, would not have drawn a word from him. Observing his obstinate silence, the Baital, with an ominous smile, continued: "Now give ear, O warrior king, to what I am about to tell thee, and bear in mind the giant's saying, 'A man is justified in killing one who has a design to kill him.' The young merchant Mal Deo, who placed such magnificent presents at your royal feet, and Shanta-Shil the devotee saint, who works his spells, incantations, and magical rites in a cemetery on the banks of the Godaveri river, are, as thou knowest, one person--the terrible Jogi, whose wrath your father aroused in his folly, and whose revenge your blood alone can satisfy. With regard to myself, the oilman's son, the same Jogi, fearing lest I might interfere with his projects of universal dominion, slew me by the power of his penance, and has kept me suspended, a trap for you, head downwards from the sires-tree. "That Jogi it was, you now know, who sent you to fetch me back to him on your back. And when you cast me at his feet he will return thanks to you and praise your velour, perseverance and resolution to the skies. I warn you to beware. He will lead you to the shrine of Durga, and when he has finished his adoration he will say to you, 'O great king, salute my deity with the eightlimbed reverence.' " Here the Vampire whispered for a time and in a low tone, lest some listening goblin might carry his words if spoken out loud to the ears of the devotee Shanta-Shil. At the end of the monologue a rustling sound was heard. It proceeded from the Baital, who was disengaging himself from the dead body in the bundle, and the burden became sensibly lighter upon the monarch's back. The departing Baital, however, did not forget to bid farewell to the warrior king and to his son. He complimented the former for the last time, in his own way, upon the royal humility and the prodigious self-mortification which he had displayed--qualities, he remarked, which never failed to ensure the proprietor's success in all the worlds. Raja Vikram stepped out joyfully, and soon reached the burning ground. There he found the Jogi, dressed in his usual habit, a deerskin thrown over his back, and twisted reeds instead of a garment hanging round his loins. The hair had fallen from his limbs and his skin was bleached ghastly white by exposure to the elements. A fire seemed to proceed from his mouth, and the matted locks dropping from his head to the ground were changed by the rays of the sun to the colour of gold or saffron. He had the beard of a goat and the ornaments of a king; his shoulders were high and his arms long, reaching to his knees: his nails grew to such a length as to curl round the ends of his fingers, and his feet resembled those of a tiger. He was drumming upon a skull, and incessantly exclaiming, "Ho, Kali! ho, Durga! ho, Devi!" As before, strange beings were holding their carnival in the Jogi's presence. Monstrous Asuras, giant goblins, stood grimly gazing upon the scene with fixed eyes and motionless features. Rakshasas and messengers of Yama, fierce and hideous, assumed at pleasure the shapes of foul and ferocious beasts. Nagas and Bhutas, partly human and partly bestial, disported themselves in throngs about the upper air, and were dimly seen in the faint light of the dawn. Mighty Daityas, Bramba-daityas, and Pretas, the size of a man's thumb, or dried up like leaves, and Pisachas of terrible power guarded the place. There were enormous goats, vivified by the spirits of those who had slain Brahmans; things with the bodies of men and the faces of horses, camels and monkeys; hideous worms containing the souls of those priests who had drunk spirituous liquors; men with one leg and one ear, and mischievous blood-sucking demons, who in life had stolen church property. There were vultures, wretches that had violated the beds of their spiritual fathers, restless ghosts that had loved low-caste women, shades for whom funeral rites had not been performed, and who could not cross the dread Vaitarani stream,[FN#188] and vital souls fresh from the horrors of Tamisra, or utter darkness, and the Usipatra Vana, or the sword-leaved forest. Pale spirits, Alayas, Gumas, Baitals, and Yakshas,[FN#189] beings of a base and vulgar order, glided over the ground, amongst corpses and skeletons animated by female fiends, Dakinis, Yoginis, Hakinis, and Shankinis, which were dancing in frightful revelry. The air was filled with supernatural sights and sounds, cries of owls and jackals, cats and crows, dogs, asses, and vultures, high above which rose the clashing of the bones with which the Jogi sat drumming upon the skull before him, and tending a huge cauldron of oil whose smoke was of blue fire. But as he raised his long lank arm, silver-white with ashes, the demons fled, and a momentary silence succeeded to their uproar. The tigers ceased to roar and the elephants to scream; the bears raised their snouts from their foul banquets, and the wolves dropped from their jaws the remnants of human flesh. And when they disappeared, the hooting of the owl, and ghastly "ha! ha!" of the curlew, and the howling of the jackal died away in the far distance, leaving a silence still more oppressive. As Raja Vikram entered the burning-ground, the hollow sound of solitude alone met his ear. Sadly wailed the wet autumnal blast. The tall gaunt trees groaned aloud, and bowed and trembled like slaves bending before their masters. Huge purple clouds and patches and lines of glaring white mist coursed furiously across the black expanse of firmament, discharging threads and chains and lozenges and balls of white and blue, purple and pink lightning, followed by the deafening crash and roll of thunder, the dreadful roaring of the mighty wind, and the torrents of plashing rain. At times was heard in the distance the dull gurgling of the swollen river, interrupted by explosions, as slips of earth-bank fell headlong into the stream. But once more the Jogi raised his arm and all was still: nature lay breathless, as if awaiting the effect of his tremendous spells. The warrior king drew near the terrible man, unstrung his bundle from his back, untwisted the portion which he held, threw open the cloth, and exposed to Shanta-Shil's glittering eyes the corpse, which had now recovered its proper form--that of a young child. Seeing it, the devotee was highly pleased, and thanked Vikram the Brave, extolling his courage and daring above any monarch that had yet lived. After which he repeated certain charms facing towards the south, awakened the dead body, and placed it in a sitting position. He then in its presence sacrificed to his goddess, the White One,[FN#190] all that he had ready by his side--betel leaf and flowers, sandal wood and unbroken rice, fruits, perfumes, and the flesh of man untouched by steel. Lastly, he half filled his skull with burning embers, blew upon them till they shot forth tongues of crimson light, serving as a lamp, and motioning the Raja and his son to follow him, led the way to a little fane of the Destroying Deity erected in a dark clump of wood, outside and close to the burning ground. They passed through the quadrangular outer court of the temple whose piazza was hung with deep shade.[FN#191] In silence they circumambulated the small central shrine, and whenever Shanta-Shil directed, Raja Vikram entered the Sabha, or vestibule, and struck three times upon the gong, which gave forth a loud and warning sound. They then passed over the threshold, and looked into the gloomy inner depths. There stood Smashana-Kali,[FN#192] the goddess, in her most horrid form. She was a naked and very black woman, with half-severed head, partly cut and partly painted, resting on her shoulder; and her tongue lolled out from her wide yawning mouth[FN#193]; her eyes were red like those of a drunkard; and her eyebrows were of the same colour: her thick coarse hair hung like a mantle to her heels. She was robed in an elephant's hide, dried and withered, confined at the waist with a belt composed of the hands of the giants whom she had slain in war: two dead bodies formed her earrings, and her necklace was of bleached skulls. Her four arms supported a scimitar, a noose, a trident, and a ponderous mace. She stood with one leg on the breast of her husband, Shiva, and she rested the other on his thigh. Before the idol lay the utensils of worship, namely, dishes for the offerings, lamps, jugs, incense, copper cups, conches and gongs; and all of them smelt of blood. As Raja Vikram and his son stood gazing upon the hideous spectacle, the devotee stooped down to place his skull-lamp upon the ground, and drew from out his ochre-coloured cloth a sharp sword which he hid behind his back. "Prosperity to shine and thy son's for ever and ever, O mighty Vikram!" exclaimed Shanta-Shil, after he had muttered a prayer before the image. "Verily thou hast right royally redeemed thy pledge, and by the virtue of thy presence all my wishes shall presently be accomplished. Behold! the Sun is about to drive his car over the eastern hills, and our task now ends. Do thou reverence before this my deity, worshipping the earth through thy nose, and so prostrating thyself that thy eight limbs may touch the ground.[FN#194] Thus shall thy glory and splendour be great; the Eight Powers[FN#195] and the Nine Treasures shall be thine, and prosperity shall ever remain under thy roof-tree." Raja Vikram, hearing these words, recalled suddenly to mind all that the Vampire had whispered to him. He brought his joined hands open up to his forehead, caused his two thumbs to touch his brow several times, and replied with the greatest humility, "O pious person! I am a king ignorant of the way to do such obeisance. Thou art a spiritual preceptor: be pleased to teach me and I will do even as thou desirest." Then the Jogi, being a cunning man, fell into his own net. As he bent him down to salute the goddess, Vikram, drawing his sword, struck him upon the neck so violent a blow, that his head rolled from his body upon the ground. At the same moment Dharma Dhwaj, seizing his father's arm, pulled him out of the way in time to escape being crushed by the image, which fell with the sound of thunder upon the floor of the temple. A small thin voice in the upper air was heard to cry, "A man is justified in killing one who has the desire to kill him." Then glad shouts of triumph and victory were heard in all directions. They proceeded from the celestial choristers, the heavenly dancers, the mistresses of the gods, and the nymphs of Indra's Paradise, who left their beds of gold and precious stones, their seats glorious as the meridian sun, their canals of crystal water, their perfumed groves, and their gardens where the wind ever blows in softest breezes, to applaud the velour and good fortune of the warrior king. At last the brilliant god, Indra himself, with the thousand eyes, rising from the shade of the Parigat tree, the fragrance of whose flowers fills the heavens, appeared in his car drawn by yellow steeds and cleaving the thick vapours which surround the earth-whilst his attendants sounded the heavenly drums and rained a shower of blossoms and perfumes--bade the Vikramajit the Brave ask a boon. The Raja joined his hands and respectfully replied, "O mighty ruler of the lower firmament, let this my history become famous throughout the world!" "It is well," rejoined the god. "As long as the sun and moon endure, and the sky looks down upon the ground, so long shall this thy adventure be remembered over all the earth. Meanwhile rule thou mankind." Thus saying, Indra retired to the delicious Amrawati[FN#196] Vikram took up the corpses and threw them into the cauldron which Shanta-Shil had been tending. At once two heroes started into life, and Vikram said to them, "When I call you, come!" With these mysterious words the king, followed by his son, returned to the palace unmolested. As the Vampire had predicted, everything was prosperous to him, and he presently obtained the remarkable titles, Sakaro, or foe of the Sakas, and Sakadhipati-Vikramaditya. And when, after a long and happy life spent in bringing the world under the shadow of one umbrella, and in ruling it free from care, the warrior king Vikram entered the gloomy realms of Yama, from whom for mortals there is no escape, he left behind him a name that endured amongst men like the odour of the flower whose memory remains long after its form has mingled with the dust.[FN#197] FOOTNOTES [FN#1] Metamorphoseon, seu de Asino Aureo, libri Xl. The well known and beautiful episode is in the fourth. the fifth, and the sixth books. [FN#2] This ceremony will be explained in a future page. [FN#3] A common exclamation of sorrow, surprise, fear, and other emotions. It is especially used by women. [FN#4] Quoted from view of the Hindoos, by William Ward, of Serampore (vol. i. p. 25). [FN#5] In Sanskrit, Vetala-pancha-Vinshati. "Baital" is the modern form of " Vetala. [FN#6] In Arabic, Badpai el Hakim. [FN#7] Dictionnaire philosophique sub v. " Apocryphes." [FN#8] I do not mean that rhymes were not known before the days of Al-Islam, but that the Arabs popularized assonance and consonance in Southern Europe. [FN#9] "Vikrama" means "valour " or " prowess." [FN#10] Mr. Ward of Serampore is unable to quote the names of more than nine out of the eighteen, namely: Sanskrit, Prakrit, Naga, Paisacha, Gandharba, Rakshasa, Ardhamagadi, Apa, and Guhyaka - most of them being the languages of different orders of fabulous beings. He tells us, however, that an account of these dialects may be found in the work called Pingala. [FN#11] Translated by Sir Wm. Jones, 1789; and by Professor Williams, 1856. [FN#12] Translated by Professor H. H. Wilson. [FN#13] The time was propitious to savans. Whilst Vikramaditya lived, Magha, another king, caused to be written a poem called after his name For each verse he is said to have paid to learned men a gold piece, which amounted to a total of 5,280l. - a large sum in those days, which preceded those of Paradise Lost. About the same period Karnata, a third king, was famed for patronizing the learned men who rose to honour at Vikram's court. Dhavaka, a poet of nearly the same period, received from King Shriharsha the magnificent present of 10,000l. for a poem called the Ratna-Mala. [FN#14] Lieut. Wilford supports the theory that there were eight Vikramadityas, the last of whom established the era. For further particulars, the curious reader will consult Lassen's Anthologia, and Professor H. H. Wilson's Essay on Vikram (New), As. Red.. ix. 117. [FN#15] History tells us another tale. The god Indra and the King of Dhara gave the kingdom to Bhartari-hari, another son of Gandhar-ba-Sena, by a handmaiden. For some time, the brothers lived together; but presently they quarrelled. Vikram being dismissed from court, wandered from place to place in abject poverty, and at one time hired himself as a servant to a merchant living in Guzerat. At length, Bhartari-hari, disgusted with the world on account of the infidelity of his wife, to whom he was ardently attached, became a religious devotee, and left the kingdom to its fate. In the course of his travels, Vikram came to Ujjayani, and finding it without a head, assumed the sovereignty. He reigned with great splendour, conquering by his arms Utkala, Vanga, Kuch-bahar, Guzerat, Somnat, Delhi, and other places; until, in his turn, he was conquered, and slain by Shalivahan. [FN#16] The words are found, says Mr. Ward, in the Hindu History compiled by Mrityungaya. [FN#17] These duties of kings are thus laid down in the Rajtarangini. It is evident, as Professor H. H. Wilson says, that the royal status was by no means a sinecure. But the rules are evidently the closet work of some pedantic, dogmatic Brahman, teaching kingcraft to kings. He directs his instructions, not to subordinate judges, but to the Raja as the chief magistrate, and through him to all appointed for the administration of his justice. [FN#18] Lunus, not Luna. [FN#19] That is to say, "upon an empty stomach." [FN#20] There are three sandhyas amongst the Hindus--morning, mid-day, and sunset; and all three are times for prayer. [FN#21] The Hindu Cupid. [FN#22] Patali, the regions beneath the earth. [FN#23] The Hindu Triad. [FN#24] Or Avanti, also called Padmavati. It is the first meridian of the Hindus, who found their longitude by observation of lunar eclipses, calculated for it and Lanka, or Ceylon. The clepsydra was used for taking time. [FN#25] In the original only the husband ''practiced austere devotion." For the benefit of those amongst whom the "pious wife" is an institution, I have extended the privilege. [FN#26] A Moslem would say, "This is our fate." A Hindu refers at once to metempsychosis, as naturally as a modern Swedenborgian to spiritism. [FN#27] In Europe, money buys this world, and delivers you from the pains of purgatory; amongst the Hindus, it furthermore opens the gate of heaven. [FN#28] This part of the introduction will remind the reader of the two royal brothers and their false wives in the introduction to the Arabian Nights. The fate of Bhartari Raja, however, is historical. [FN#29] In the original, "Div"--a supernatural being god, or demon. This part of the plot is variously told. According to some, Raja Vikram was surprised, when entering the city to see a grand procession at the house of a potter and a boy being carried off on an elephant to the violent grief of his parents The King inquired the reason of their sorrow, and was told that the wicked Div that guarded the city was in the habit of eating a citizen per diem. Whereupon the valorous Raja caused the boy to dismount; took his place; entered the palace; and, when presented as food for the demon, displayed his pugilistic powers in a way to excite the monsters admiration. [FN#30] In India, there is still a monastic order the pleasant duty of whose members is to enjoy themselves as much as possible. It has been much the same in Europe. "Representez-vous le convent de l'Escurial ou du Mont Cassin, ou les cenobites ont toutes sortes de commodities, necessaires, utiles, delectables. superflues, surabondantes, puisqu'ils ont les cent cinquante mille, les quatre cent mille, les cinq cent mille ecus de rente; et jugez si monsieur l'abbe a de quoi laisser dormir la meridienne a ceux qui voudront."--Saint Augustin, de l'Ouvrage des Moines, by Le Camus, Bishop of Belley, quoted by Voltaire, Dict. Phil., sub v. "Apocalypse." [FN#31] This form of matrimony was recognized by the ancient Hindus, and is frequent in books. It is a kind of Scotch wedding-ultra-Caledonian--taking place by mutual consent, without any form or ceremony. The Gandharbas are heavenly minstrels of Indra's court, who are supposed to be witnesses. [FN#32] The Hindu Saturnalia. [FN#33] The powders are of wheaten flour, mixed with wild ginger-root, sappan-wood, and other ingredients. Sometimes the stuff is thrown in syringes. [FN#34] The Persian proverb is-- "Bala e tavilah bar sat i maimun": "The woes of the stable be on the monkey's head!" In some Moslem countries a hog acts prophylactic. Hence probably Mungo Park's troublesome pig at Ludamar. [FN#35] So the moribund father of the "babes in the wood" lectures his wicked brother, their guardian: "To God and you I recommend My children deare this day: But little while, be sure, we have Within this world to stay." But, to appeal to the moral sense of a goldsmith! [FN#36] Maha (great) raja (king): common address even to those who are not royal. [FN#37] The name means. "Quietistic Disposition." [FN#38] August. In the solar-lunar year of the Hindu the months are divided into fortnights--light and dark. [FN#39] A flower, whose name frequently occurs in Sanskrit poetry. [FN#40] The stars being men's souls raised to the sky for a time pro portioned to their virtuous deeds on earth. [FN#41] A measure of length, each two miles. [FN#42] The warm region below. [FN#43] Hindus admire only glossy black hair; the "bonny brown hair" loved by our ballads is assigned by them to low-caste men, witches, and fiends. [FN#44] A large kind of bat; a popular and silly Anglo-Indian name. It almost justified the irate Scotchman in calling "prodigious leears" those who told him in India that foxes flew and tress were tapped for toddy. [FN#45] The Hindus, like the European classics and other ancient peoples, reckon four ages:--The Satya Yug, or Golden Age, numbered 1,728,000 years: the second, or Treta Yug, comprised 1,296,000; the Dwapar Yug had 864,000 and the present, the Kali Yug, has shrunk to 832,000 years. [FN#46] Especially alluding to prayer. On this point, Southey justly remarks (Preface to Curse of Kehama): "In the religion of the Hindoos there is one remarkable peculiarity. Prayers, penances, and sacrifices are supposed to possess an inherent and actual value, in one degree depending upon the disposition or motive of the person who performs them. They are drafts upon heaven for which the gods cannot refuse payment. The worst men, bent upon the worst designs, have in this manner obtained power which has made them formidable to the supreme deities themselves." Moreover, the Hindu gods hear the prayers of those who desire the evil of others. Hence when a rich man becomes poor, his friends say, "See how sharp are men's teeth!" and, "He is ruined because others could not bear to see his happiness!" [FN#47] A pond. natural or artificial; in the latter case often covering an extent of ten to twelve acres. [FN#48] The Hindustani "gilahri," or little grey squirrel, whose twittering cry is often mistaken for a bird's. [FN#49] The autumn or rather the rainy season personified - a hackneyed Hindu prosopopoeia. [FN#50] Light conversation upon the subject of women is a persona offence to serious-minded Hindus. [FN#51] Cupid in his two forms, Eros and Anteros. [FN#52] This is true to life in the East, women make the first advances, and men do the begueules. [FN#53] Raja-hans, a large grey goose, the Hindu equivalent for our swan. [FN#54] Properly Karnatak; karna in Sanskrit means an ear. [FN#55] Danta in Sanskrit is a tooth. [FN#56] Padma means a foot. [FN#57] A common Hindu phrase equivalent to our " I manage to get on." [FN#58] Meaning marriage maternity, and so forth. [FN#59] Yama is Pluto; 'mother of Yama' is generally applied to an old scold. [FN#60] Snake-land: the infernal region. [FN#61] A form of abuse given to Durga, who was the mother of Ganesha (Janus); the latter had an elephant's head. [FN#62] Unexpected pleasure, according to the Hindus, gives a bristly elevation to the down of the body. [FN#63] The Hindus banish " flasks,'' et hoc genus omne, from these scenes, and perhaps they are right. [FN#64] The Pankha, or large common fan, is a leaf of the Corypha umbraculifera, with the petiole cut to the length of about five feet, pared round the edges and painted to look pretty. It is waved by the servant standing behind a chair. [FN#65] The fabulous mass of precious stones forming the sacred mountain of Hindu mythology. [FN#66] "I love my love with an 'S,' because he is stupid and not pyschological." [FN#67] Hindu mythology has also its Cerberus, Trisisa, the " three headed " hound that attends dreadful Yama (Pluto) [FN#68] Parceque c'est la saison des amours. [FN#69] The police magistrate, the Catual of Camoens. [FN#70] The seat of a Hindu ascetic. [FN#71] The Hindu scriptures. [FN#72] The Goddess of Prosperity. [FN#73] In the original the lover is not blamed; this would be the Hindu view of the matter; we might be tempted to think of the old injunction not to seethe a kid in the mother's milk. [FN#74] In the original a "maina "-the Gracula religiosa. [FN#75] As we should say, buried them. [FN#76] A large kind of black bee, common in India. [FN#77] The beautiful wife of the demigod Rama Chandra. [FN#78] The Hindu Ars Amoris. [FN#79] The old philosophers, believing in a " Sat " (xx xx), postulated an Asat (xx xx xx) and made the latter the root of the former. [FN#80] In Western India, a place celebrated for suicides. [FN#81] Kama Deva. "Out on thee, foul fiend, talk'st thou of nothing but ladies?" [FN#82] The pipal or Ficus religiosa, a favourite roosting-place for fiends. [FN#83] India. [FN#84] The ancient name of a priest by profession, meaning " praepositus " or praeses. He was the friend and counsellor of a chief, the minister of a king, and his companion in peace and war. (M. Muller's Ancient Sanskrit Literature, p. 485). [FN#85] Lakshmi, the Goddess of Prosperity. Raj-Lakshmi would mean the King's Fortune, which we should call tutelary genius. Lakshichara is our " luckless," forming, as Mr. Ward says, an extraordinary coincidence of sound and meaning in languages so different. But the derivations are very distinct. [FN#86] The Monkey God. [FN#87] Generally written "Banyan." [FN#88] The daughter of Raja Janaka, married to Ramachandra. The latter placed his wife under the charge of his brother Lakshmana, and went into the forest to worship, when the demon Ravana disguised himself as a beggar, and carried off the prize. [FN#89] This great king was tricked by the god Vishnu out of the sway of heaven and earth, but from his exceeding piety he was appointed to reign in Patala, or Hades. [FN#90] The procession is fair game, and is often attacked in the dark with sticks and stones, causing serious disputes. At the supper the guests confer the obligation by their presence, and are exceedingly exacting. [FN#91] Rati is the wife of Kama, the God of Desire; and we explain the word by "Spring personified." [FN#92] The Indian Cuckoo (Cucuius Indicus). It is supposed to lay its eggs in the nest of the crow. [FN#93] This is the well-known Ghi or Ghee, the one sauce of India which is as badly off in that matter as England. [FN#94] The European reader will observe that it is her purity which carries the heroine through all these perils. Moreover, that her :virtue is its own reward, as it loses to her the world. [FN#95] Literally, "one of all tastes"--a wild or gay man, we should say. [FN#96] These shoes are generally made of rags and bits of leather; they have often toes behind the foot, with other similar contrivances, yet they scarcely ever deceive an experienced man. [FN#97] The high-toper is a swell-thief, the other is a low dog. [FN#98] Engaged in shoplifting. [FN#99] The moon. [FN#100] The judge. [FN#101] To be lagged is to be taken; scragging is hanging. [FN#102] The tongue. [FN#103] This is the god Kartikeya, a mixture of Mars and Mercury, who revealed to a certain Yugacharya the scriptures known as "Chauriya-Vidya"--Anglice, "Thieves' Manual." The classical robbers of the Hindu drama always perform according to its precepts. There is another work respected by thieves and called the "Chora-Panchashila," because consisting of fifty lines. [FN#104] Supposed to be a good omen. [FN#105] Share the booty. [FN#106] Bhawani is one of the many forms of the destroying goddess, the wife of Shiva. [FN#107] Wretches who kill with the narcotic seed of the stramonium. [FN#108] Better know as "Thugs," which in India means simply "rascals." [FN#109] Crucifixion, until late years, was common amongst the Buddhists of the Burmese empire. According to an eye-witness, Mr. F. Carey, the puishment was inflicted in two ways. Sometimes criminals were crucified by their hands and feet being nailed to a scaffold; others were merely tied up, and fed. In these cases the legs and feet of the patient began to swell and mortify at the expiration fo three or four days; men are said to have lived in this state for a fortnight, and at last they expired from fatigue and mortification. The sufferings from cramp also must be very severe. In India generally impalement was more common than crucifixion. [FN#110] Our Suttee. There is an admirable Hindu proverb, which says, "No one knows the ways of woman; she kill her husband and becomes a Sati." [FN#111] Fate and Destiny are rather Moslem than Hindu fancies. [FN#112] Properly speaking, the husbandman should plough with not fewer than four bullocks; but few can afford this. If he plough with a cow or a bullock, and not with a bull, the rice produced by his ground is unclean, and may not be used in any religious ceremony. [FN#113] A shout of triumph, like our "Huzza" or "Hurrah!" of late degraded into "Hooray." "Hari bol" is of course religious, meaning "Call upon Hari!" i.e. Krishna, i.e. Vishnu. [FN#114] This form of suicide is one of those recognized in India. So in Europe we read of fanatics who, with a suicidal ingenuity, have succeeded in crucifying themselves. [FN#115] The river of Jaganath in Orissa; it shares the honours of sanctity with some twenty-nine others, and in the lower regions it repres

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