Book I, part 2, section 3: magick, natural and divine

The Third SECTION.

MAGICK, Natural and Theurgick.

THe third part of the Chaldaick Doctrine was Magick: for though the Name is conceived to be Persian (by some derived from Mog, a Sirname of the Persian Zoroaster, by others from the Ma[…]ussaea[…]s) yet this Science it self was originally Chaldaean, and properly the study of the Ashaphim; of whom Laertius is to be understood, when he saith that the Chaldaeans were the same with the Babylonians, as the Magi with the Persians: Hence is it also that the term Magi is some times extended to the Chaldaea[…] Philoso[…]hers.

Pliny indeed saith, that Magick had it's […]eginning in Persia from Zoroaster, but adds, that whether this Zoroaster was one, or afterwards a second also, is not certain: and that he rather meant the Chaldaean, that the Persian, may be inferred from his citing those Authors who placed this Zoroaster 6000 years before Plato, or 5000 years before the Trojan war; which accounts (though extravagant) were doubtlesse intended of the most antient Zoroaster, the Chaldaean. He likewise instanceth as skilful in this Art Marmaridius a Babylonian, and Zormocenidas an Assyrian, both so antient as that there are not any Monuments of them extant.

The few remains we find of the Chaldaean Magick may be reduced to two kinds, Natural and Theurgick.

CHAP. I.

Natural Magick.

THe First Part of the Chaldaick Magick is that which we commonly term Natural, because it contemplates the Virtues of all Natural beings Caelestial and Sublunary, makes scrutiny into their Sympathy, and by a mutual application of them, produceth extraordinary effects.

By this kind of Magick the Chaldaeans professed to perform many admirable things, not only upon particular Persons, but upon whole Countries. R. Maimonides instanceth the expelling of Noxious Animals, as Lions, Serpents, and the like, out of Cities; the driving away all kind of harms from Plants, prevention of Hail, the destroying of Worms that they hurt not the Vines; concerning these (saith he) they have written much in their Books; and some there are who boast they can cause that no Leaves or Fruit shall fall form the Trees.

CHAP. II.

Magical Operations, their kinds.

THeir operations R. Maimonides reduceth to three kinds. The First is of those which deal in Plants, Animals, and Metals. The Second consists in Circumscription and Determination of some time, in which the Operations are to be performed. The Third consists in Human Gestures and Actions; as in Clapping the Hands, Leaping, Crying aloud, Laughing, Lying Prostrate on the Earth, Burning of any thing, Kindling of Smoak, and Lastly in Pronouncing certain words Intelligible or Unintelligible; these are the kinds of their Magical Operations.

Some there are which are not performed but by all these Kinds: As when they say, take such a Leaf of such an Herb when the Moon is in such a Degree and Place: Or, take of the Horn of such a Beast, or of his Hair, Sweat or Blood, such a quantity, when the Sun is in the middle of Heaven, or in some other certain Place. Or, take of such a Metall, or of many Metalls, melt them under such a Constellation, and in such a Position of the Moon; then pronounce such and such words; make a suffumigation of such and such leaves, in such and such a figure, and this or that thing shall come to passe.

Other Magical operations there are which they conceive may be performed by one of the fore-mentioned kinds, only these (say they) are performed for the most part by Women, as we find amongst them: for the bringing forth of Waters, if ten Virgins shall adorn themselves and put on red Garments, and leap in such manner that one shall thrust on the other, and this to be done going backwards and forwards, and afterwards shall stretch out their fingers towards the Sun, makeing certain Signes, this action being finished, they say that waters will issue forth. In like manner they write, that if fower Women &c. using certain words and certain gestures, by this action they shall divert hail from falling down. Many other such like vanities they mention all along their writings, which are to be performed by Women.

But none of these (as they imagine) can be performed without having respect and consideration of the Stars; for thy conceive that every Plant hath it's proper Star: they ascribe also certain Stars to all living Creatures and Metalls; Moreover these operations are peculiar worships of the Stars, and that they are delighted with such an action, or speech, or Suffumigation, and for it's sake afford them what they wish. Hitherto R. Maimonides, who only hath preserved these remains of the antient Chaldaick superstition.

CHAP. III.

Of the Tsilmenaia (or Telesmes) used for Averruncation.

MOreover the Chaldaeans are by the Rabbies reported to have been the first that found out the secret power of Figures; neither was there any thing more celebrious than the Images of this kind made by them.

They are called in Chaldee and Persian Tsilmenaia, from the Hebrew Tselem, an Image: in Arabick, Talitsmam or Tsalimam, perhaps from the same Root; rather than as some conjecture from the Greek word [Greek].

These Images were prepared under certain Constellations, for several purposes; some for Averruncation, others for Praediction.

Those that serve for Averrancation, some conceive to have been of later Invention, and ascribe them to Apollonius Tyanaeus; he indeed was the first amongst the Graecians that was famous for them: but it is most probable that he brought this Art out of the East, there being yet to be seen many of these Figures or Telesmes throughout the whole Eastern part of the World; and some of them very antient, which Gaffarel allegeth to confirm, that the Persians, or if you will, the Babylonians or Chaldaeans, were the first that found them out.

These the Greeks term also [Greek], and [Greek]; and the makers of them Stoicheiomaticks. Ptolemy, The generable and corruptible Forms are affected by the Celestial Forms: for which reason the Stoickeiomaticks make use of them, considering the entrance of the Stars into them: On which words Hali Aben Rodoan (or as the Hebrew translation Aben Giafar) writes thus. In this Chapter Ptolemy means to discover many secrets of Images, and that the Figures which are here below are correspondent to the like figurations above, which predominate over them: as for instance, the Celestial Scorpion predominates over the terrestrial Scorpions, and the Celestial Serpent over the Terrestrial Serpents, and the skilfull in Images (Stoicheiomaticks) observed, when a Planet was out of his Combustion, and entred into any of these Figures, then placing the Planet in the Horoscope, they engraved the Figure upon a stone, and having added what else was necessary, they fitted it for preservation, or destruction, as they pleas'd; and this power continued in the stone a long time after.

CHAP. IV.

Of the Tsilmenaia, used for Prediction.

ANother kind there was of Tsilmenaia or Telesmes, used for Prediction: These Images (according to the description of R. Maimonides) they did erect to the Stars: of Gold to the Sun, of Silver to the Moon, and so distributed the Metalls and Climates of the Earth among the Stars, for they said, that such a Star is the God of such a Climate. There they built Temples, and placed the Images in them, conceiving that the Power of the Stars did flow into those Images, and that those Images had the faculty of understanding, and did give to Men the gift of Prophecy, and in a word did declare to them what things were good for them. So also they say of Trees which belong to those Stars, every Tree being dedicated to some Star, and planted to it's Name, and worshipped, for this or that reason, because the Spiritual Vertues of the Stars, are infused into that Tree, so that after the manner of Prophecy they discourse to Men, and speak to them also in Dreams.

The word Teraphim in the Sacred Scripture, amongst other significations, is sometimes taken for these Images, whence Onkelos the Chaldee paraphrast renders it Tsilmenaia, with which the Syriack version agrees; The Septuagint [non-Latin script], and [non-Latin script], and [non-Latin script], implying by all these Interpretations, that they were endewed with the gift of praediction: which is no more than the Text it self confirms; for Ezekiel saith of the King of Babylon using Divination, that he consulted the Teraphim.

Of this kind are those Teraphim conceived to be, which Rachel stole from her father Laban; for he calls them his, Gods; the Copti[…]k version renders it, the greatest of his Gods: R. D. Kimchi conceives they were made by Astrologers to foretell things to come, and that they were Images whose figures we know not, by which the Antients were informed of future events, they being in some manner like the Oracles which often spake by the mouth of the Devil. R. Eliezer, that they were statues made in the figure of men under certain constellations, whose influences (which they were capable of receiving) caused them to speak at some set hours, and give an answer to whatsoever was demanded of them. Aben Ezra, that they were made after the shapes of Men, to the end they might be capable of Celestial influence (and in the same manner interprets he the Teraphim placed by Michol in David's bed.) Adding, that the reason why Rachel took them away, was not to take her father off from Idolatry; for if it were so, why then did she take them along with her, and not rather hide them in the way neer his house: But by reason that her father was skilful in Astrology, she feared lest by consulting those Images and the Stars, he should know which way Jacob was gone. And S. Augustine, that Laban saith, why hast thou stoln my Gods? it is perhaps in as much as he had said be divined, I divined the Lord blessed me because of thee,] for so the more antient Expositors interpret the word nichashti, and the Jews understand that place, of prescience, divination, or conjecture, as Mr. Selden observes.

Philo Iudaeus speaking of the Teraphim of Micah, fancies that Micah made of fine Gold and Silver three Images of young Ladds, and three Calves, and one Lion, one Dragon, and one Dove, so that if any had a Mind to know any secret concerning his Wife, he was to have recourse to the Image of the Dove which answered his Demands; if concerning his Children, he went to the Boys; if concerning Riches, to the Eagle; if concerning Power and Strength, to the Lion; if it anything concerned Sons and Daughters, he went then to the Calves; and if about the length of Years and Dayes, he was to consult the Image of the Dragon. This, how light soever, shews that he also understood the Teraphim to be prophetical.

CHAP. V.

Theurgick Magick.

THe other part of the Chaldaick Magick is Theurgick: to which perhaps Plato more particularly alluded, when he defind the Magick of Zoroaster, the service of the Gods. This they called also the Method of Rites; the Works of Piety, and (as renderd by the Greeks) [Greek] the Telestick Science and Telesiurgick. In what it did consist may be gathered from what Suidas saith of the two Iulians; Iulian (saith he) the Chaldaean, a Philosopher, father of Julian sirnamed the Theurgick; He wrote of Daemons four Books; they treat of Preservatives of every part of Mans Body; of which kind are the Chaldaick Telesiurgicks. And again, Iulian son of the afore-mention'd, lived under Marcus Antonius the Emperour, he also wrote Theurgick Initiatory Oracles in Verse; and all other secrets of the Science.

Thus the Telestick Science was conceived to procure a conversation with Daemons by certain Rites and Ceremonies, and to initiate or perfect the Soul by the power of materials here on Earth; for the supreme faculty of the Soul cannot by it's own guidance aspire to the sublimest institution, and to the comprehension of Divinity; but the Work of Piety leads it by the hand to God by illumination from thence; Plato indeed holds, that we may comprehend the ungenerate Essence by Reason and Intellect; but the Chaldaean asserts, that there is no other means for us to arrive at God, but by strentghning the Vehicle of the soul by material Rites: for he supposeth that the soul is purified by stones, and herbs, and charms, and is rendred expedito for ascent.

It is likewise beneficial to the Body as well as to the Soul, for if a man shall give his mind to these, he shall not only render his soul unvanquishable by passions, but shall also preserve his body the better in health: for the usual effect of Divine illuminations is to consume the matter of the Body, and to establish Nature by health, that we be not seised either by Passions or Diseases.

CHAP. VI.

Theurgick Rites.

BY Theurgick or Telestick Rites they conceived that they could procure a communication with the good Daemons, and expulsion or averruncation of the bad.

The chief of these Rites was Sacrifice; concerning which, there is a remarkable passage in Iamblichus, who delivers the Chaldaick opinion thus: The Gods give those things that are truly good, to such as are purified by sacrifices; with whom also they converse, and by their communication drive away wickedness and passion far from them; and by their brightness chace from thence the dark Spirit; for the evill Spirits, when the light of the Gods cometh in, fly away as shadows at the light of the Sun: neither are they able any longer to disturb the pious sacrificer, who is free from all wickedness, perversness, and passion: but such as are pernicious, and behave themselves insolently in opposition to sacred Rites and Orders, these by reason of the imbecillity of their action, and want of power, are not able to attain to the Gods, but because of certain pollutions are driven away from the Gods, and associated with ill Daemons, by whose bad breath they are inspired, and depart thence most wicked, profane and dissolute; unlike the Gods in desire, but in all things resembling the bad Daemons with whom they converse daily. There men therefore being full of passion and wickedness, by the affinity that is betwixt them, draw the evil Spirits to them, by whom being quickly possest, they are again excited to all iniquity, one assisting and strengthning the other, like a Circle whose beginning and end meet.

Several other Rites they used also, which they conceived to be prevalent in evocation of these Daemons. They are allured (saith Gregorius Nicephoras) out of the Air and Earth by certain stones or pulse, or certain Voices or Figures, which they call Characters, invented by the Chaldaeans and Egyptians who first found out the proper dignoscitive sign of every Daemon.

Some few of these are mention'd in the Chaldaick Oracles; as,

When thou seest the Terestial Daemon approach,
Sacrifize the Stone Mnizuris, using invocation.

The Daemons (saith Psellus) that are neer the Earth are by Nature lying, as being far off from the Divine Knowledge, and filled with dark matter. Now if you would have any true discourse from these prepare an Altar and Sacrifize the Stone Mnizuris. This Stone hath the power of evocations, the other greater Daemon who invisibly approacheth to the material Daemon will pronounce the true relation of demands, which transmits to the demandant the Oracle the vocatine name with the Sacrificing of the Stone.

Another of these Rites mentioned by the same Oracles, is that of the Hecatine Strophalus.

Labour about the Hecatine Strophalus.

The Hecatine Strophalus (saith Psellus) is a golden ball, in the midst whereof is a Saphire, they fold about it a Leather thong, it is beset all over with Characters; Thus whipping it about they made their Invocations. These they use to call Iynges whether it be round or triangle or any other Figure, and whilst they are doing thus they make insignificant or brutish cries, and lash the Air with their whips. The Oracle adviseth to the performance of these Rites, or such a Motion of the Strophalus, as having an expressible power. It is called Hecatine as being dedicated to Hecate. Hecate is a Goddesse amongst the Chaldaeans, having at her right side the Fountain of Vertues.

No little Efficacy was attributed to certain words used in these Rites, which the Chaldaick Oracles expresly forbid to be changed.

Never change Barbarous names.

There are certain names (saith Psellus) among all Nations delivered to them by God; which have an unspeakable Power in Divine Rites, change not these into the Greek Dialect; As Seraphim and Cherubin, and Michael and Gabriel: These in the Hebrew Dialect have an unspeakable Efficacy in Divine Rites; but changed into Greek names are ineffectual.

CHAP. VII.

Apparitions.

THe Apparitions procured by these rites are of two kinds. The First is called [non-Latin script] Super-inspection (in respect to the initiated person:) When he who orders the Divine Rites seeth a meer Apparition, (as for instance) of light in some figure or form, concerning which the Chaldaick Oracle adviseth, that if anyone sees such a light, he apply not his mind to it, nor esteem the voyce proceeding from thence to be true. Sometimes likewise to many initiated persons there appeares whilst they are sacrificing some Apparitions in the shape of Dogs and several other Figures. These are apparitions of the passions of the Soul in performing Divine Rites, meer appearances, having no substance, and therefore not signifying any thing true.

The Second is called [non-Latin script] self inspection, this is when the initiated person seeth the Divine Light it self without any figure or form: This the Oracle calls [non-Latin script] Sacro-sanct, for that it is seen with a beauty by Sacred Persons, and glides up and down pleasantly and graciously through the Depths of the World. This will not deceive the initiated person, but whatsoever question you shall propose, the answer will be most true.

When thou seest (saith the Oracle) a Sacred fire, without
Form, shining flashingly through the depths of the whole World,
Hear the voice of Fire.

When thou beholdest the divine Fire void of Figure brightly gliding up and down the World, and graciously smiling, listen to this voice, as bringing a most perfect Praescience.

But these things which appear to initiated persons as Thunder, Lightning, and all else whatsoever, are only Symbols or Signes, not the Nature of God.

CHAP. VIII.

Material Daemons how to be repuls'd.

AS it is one property of Theurgy to evocate and procure a conversation with good Daemons, so is it another, to repulse and chase away the Material Daemons, which as they conceive may be effected several wayes; either by words, or actions.

By Words: For (as Marcus delivers the Chaldaick opinion) these Material Daemons fearing to be sent to Abysses and Subterraneal places, and standing in awe of the Angels who send them thither, If a Man threaten to send them thither, and pronounce the names of those Angels whose office that is, it is hardly to be expressed how much they will be affrighted and troubled; so great will their astonishment be, as that they are not able to discern the person that menaces them, and though it be some old Woman, or a little old Man that threatens them, yet so great is their fear, that commonly they depart as if he that menaces were able to kill them.

By actions: For the Bodies of Daemons (saith the same Author) are capable of being struck, and are pained thereby; Sense is not the property of Compounds, but of Spirits; That thing in a Man which feeleth, is neither the Bone, nor the Nerve, but the Spirit which is in them: whence if the Nerve be press'd or seized with cold or the like, there ariseth pain from the Emission of one Spirit into another Spirit; for it is impossible that a compound Body should in it self be sensible of pain, but in as much as it partaketh of Spirit, and therfore being cut into pieces, or dead, it is absolutely insensible; because it hath no Spirit. In like manner a Daemon being all Spirit is of his own Nature sensible in every part; hee immediately seeth and he heareth; he is obnoxious to suffering by touch; being cut assunder he is pained like Solid Bodies; only herein differing from them, that other things being cut assunder can by no meanes or very hardly be made whole again, whereas the Daemon immediately commeth together again, as Air or Water parted by some more solid Body. But though this Spirit joyns again in a moment, neverthelesse at the very time in which the dissection is made it is pained; for this reason they are much affraid of swords, which they who chase them away knowing, stick up pointed Irons or swords in those places where they would not have them come, chasing them away by things Antipathetical to them, as they allure them by things Sympathetical.

From these Material Daemons, upon those that worship them, descend certain Fiery irradiations, like those we call falling Stars, gliding up and down; which those mad persons term apparitions of God; but there is nothing true, firm or certain in them, but cheats, like those of Iuglers, which the common people term wonders, because they deceive the eye; for being removed far from the beatitude of Divine life, and destitute of Intellectual contemplation, they cannot praesignify futures, but all that they say or shew is false and not solid, for they know beings [non-Latin script] by their outsides, but that which knoweth futures particularly, useth Notions indivisible and not figured.