Medium: A person supposed to be qualified in some special manner to form a link between the dead and the living, Through him the spirits of the departed may communicate with their friends still on earth, either by making use of the material organism of the medium himself (" automatic phenomena ") or by producing in the physical world certain manifestations which cannot be explained by known physical laws. The essential qualification of a medium is an abnormal sensitiveness, which enables him to be readily " controlled - by disembodied spirits. For this reason mediums are also known as sensitives. There is some doubt as to whether mediumship is an inherent faculty, or whether it may be acquired; and among some spiritualists at least, the belief is held that all men are mediums, though in varying degrees, and consequently that all are in communication with the spirits, from whom proceeds what we call " inspiration." Those who are ordinarily designated " mediums " are but gifted with the common faculty in a higher degree than their fellows.
Melusina: The most famous of the fays of France. Being condemned to turn into a serpent from the waist downwards every Saturday, she made her husband, Count Raymond of Lusignan, promise never to come near her on a Saturday. This prohibition finally exciting his curiosity and suspicion, he hid himself and witnessed his wife's transformation. Melusina was now compelled to quit her mortal husband and destined to wander about as a spectre till the day of doom. It is said also that the count immured her in the dungeon of his castle.
Mercury: Or quicksilver. A metal which has been known of for many centuries, and which has played an important part in the history of alchemy. In its refined state it forms a coherent, very mobile liquid. The early alchemists believed that nature formed all metals of mercury, and that it is a living and feminine principle. It went through many processes, and the metal evolved was pure or impure according to the locality of its production.
Merlin: An enchanter of Britain who dwelt at the court of King Arthur. His origin is obscure, but early legends concerning him agree that he was the offspring of Satan, and he is invariably associated with the air. His association with Arthur is indisputable, but it is suggested that he was also He was probably an early Celtic god, who in process of time came to be regarded as a great sorcerer. There appears to have been more than one Merlin, and we must discriminate between the Merlin of Arthurian romance and Merlin Caledonius; but it is probable that originally the two conceptions sprang from the one idea. The "Seal of Merlin" the letter V with a crown over it, is thought to stand for an association with the Roman Legions or the Dux Bellorum.
Metempsychosis, or Transmigration: The passing of the soul at death into another body than the one it has vacated. The belief in metempsychosis was very wide - spread in ancient times, and still survives in Brahmanism and Buddhism, as well as in European folk - tales and superstitions.
Mines, Haunted: The belief that mines are haunted is an ancient and universal one, probably arising from the many weird sounds and echoes which are heard in them, and the perpetual gloom. Sometimes the haunting spectres are gigantic creatures with frightful fiery eyes. Such was the German " Bergmonch, a terrible figure in the garb of a monk, who could, however, appear in ordinary human shape to those towards whom he was well - disposed."
Frequently weird knockings are heard in the mines. In Germany these are attributed to the Kobolds, small black beings of a malicious disposition. White hares or rabbits are also seen at times. The continual danger attending the life underground is productive of many supernatural warnings, " which generally take the form of mysterious voices.
In the Midland Counties of England the " Seven Whistlers ... are well known and their warnings solemnly attended to. A light blue flame settling on a full coal - tub was called " Bluecap, " and his work was to move the coal tub towards the trolley way. Bluecap did not give his services for nothing. Every fortnight his wages were left in a corner of the mine, and duly appropriated. A more mischievous elf was " Cutty Soames, " who would cut the traces, or soams, yoking an assistant putter to the tub. Basilisks, whose terrible eyes would strike, the, miner dead, were another source of dread to the worker underground.
These, as well as the other mysterious foes who dealt fatal blows, may be traced to the dreaded, but by no means ghostly, fire - damp. Mines of the precious metals are still more jealously guarded by the supernatural beings. Gnomes the creatures of the earth - element, are the special guardians of subterranean treasure, and they are not over - anxious that their province be disturbed. Mines containing precious stones are equally well looked after. The Indians of Peru declare that evil spirits haunt the emerald mines, while a mine in the neighbourhood of Los Esmeraldos was said to be guarded by a frightful dragon. It has also been stated that the poisonous fumes and gases which ofttimes destroy the lives of miners are baleful influences radiated by evil spirits.
Mirabills; Libor: The greater part of this book is attributed to Saint Clement. It is a collection of. predictions concerning the saints and the sibyls. It is surprising to find in the edition of 1522 a prophecy of the French Revolution. The expulsion and abolition of the nobility, the violent death of the king and queen, the persecution of the clergy, the suppression of convents, are all mentioned therein, followed by a further prophecy that the eagle coming from distant lands would re - establish order in France.
Mirendola, Glaeomo Pieus da: Italian Astrologer and Kabbalist (1463 - 1494). This astrologer's family played a prominent part in a number of the civil wars which convulsed medieval Italy, while they owned extensive lands in the neighbourhood of Modena, the most valuable of their possessions being a castle bearing their own name of Mirandola; and it was here, in the year 1463, that Giacomo was born.
He appears to have been something of an Admirable Crichton, never showing any fondness for playing children's games, but devoting himself to study from the very outset; and, according to tradition, before he was out of his teens he had mastered jurisprudence and mathematics, he had waded far into the seas of philosophy and theology, and had even dabbled in those occult sciences wherewith his name was destined to be associated afterwards.
A boy of this kind naturally felt small inclination to remain at home, and so it is not surprising to find that Giacomo soon left his brothers to look after the family estates, and proceeded to various universities in Italy and France. While in the latter country his interest in astrology and the like deepened apace, thanks partly to his making a close study of the works of Raymond Lully; and in 1486 Giacomo went to Rome, where he delivered a series of lectures on various branches of science.
While thus engaged his erudition won high praise from some of his hearers, but certain members of the clergy suspected him of heresy, reported his doings to the Inquisition, and even sought to have him excommunicated. The pope, however was of course rather averse to quarrelling with a member of so powerful a family as the Mirandolas, and accordingly he waived violent measures, instead appointing a body of Churchmen to argue with the scientist. A, lengthy altercation ensued, and throughout it the jury displayed the most consummate ignorance, it being recorded, indeed that some of them imagined that "Kabal " was a man, who had written against Christianity, and that the Kabbalists were the disciples of this hypothetical; person. Giacomo must have been deeply chagrined by this stupidity on the part of his, opponents, he must have felt that to argue with such people was utterly vain; yet he published a defence of the ideas and theories promulgated in his lectures, and in 1493 the pope, Alexander VI., brought the affair to a conclusion by granting the offender absolution. Thereupon Mirandola went to live at Florence, and here he stayed until his demise in 1494, occasionally essaying alchemy, but chiefly busy with further kabbalistic studies.
Mishna., The: A compilation of Hebrew oral traditions, written about the end of the second century by a certain Rabbi of Galilee, . Its doctrines are said by the Jews to be of great antiquity and they believe it to be the oral law delivered by God to Moses, at the same time as he received the written law. It forms the framework of the Talmud.
Mopses, The: A secret association imported into Germany, which celebrated the rites of the gnostic Sabbath. It replaced the Kabbalistic " goat " by the Hermetic " dog " as an object of worship. The candidate for the order was brought into the circle of adepts with the eyes bandaged in the midst of a great uproar, and after saluting the idol was initiated. The sign of recognition was a grimace. The whole doctrine of the society was that of black magic. The Mopses. recruited only among Catholics, and for the oath at reception they substituted a solemn engagement on honour to reveal no secrets of the order, - the practices of which much resembled the Sabbath of mediaeval sorcerers.
Mormonism (Church of Latter Day Saints): The LDS church has its roots in the person of Joseph Smith Jr. He was born in Vermont on Dec, 23, 1805 and is responsible for the creation of an American religious empire beginning in 1830.
A brief version of Mormon History. Around 600 BC the two families of Lehi and Ishmael left Israel and landed on the southwest corner of South America. Nephi and Laman, two sons of Lehi, had a fight and God showed his displeasure with this and cursed the Lamanites with black skin, the ancestors of the American Indian. God guided the Nephites north and were in central America during the time of Christ. Just after his crucifixion Christ came to America and converted both Nephites and Lamanites. A hundred and fifty years later apostate lamanites and religious Nephites had a war and in 384 AD the nephites were wiped of the face of the earth.
During the war of 384 a prophet and priest of the Nephites named Moroni, noticed that they were going to be destroyed. He gathered records of his predecessors, made an abbreviated history, wrote it on some golden plates and gave it to his son Moroni who hid them in a hill near Palmyra New York. Fifteen hundred years later this Moroni appeared as an angel to Joseph Smith and told him where to find the plates. Upon finding the plates he was given the Urim and the Thummim, with which he could use to translate the hieroglyphics into English. This became the book of Mormon. Smith had more than one vision. The first forms the basis for the Mormons belief in the nature of God and Christ. The second relates this phenomenal claim of the plates and the book of Mormon.
Ether 1:34-37 tells us of how the Jaredites did not want their language confounded at the tower of Babel. They journeyed to the new world and continued to speak in the pure language of Adam.
( Ether 1:33 Which Jared came forth with his brother and their families, with some others and their families,from the great tower, at the time the Lord confounded the language of the people, and swore in his wrath that they should be scattered upon all the face of the earth; and according to the word of the Lord the people were scattered.
34 And the brother of Jared being a large and mighty man, and a man highly favored of the Lord,Jared, his brother, said unto him: Cry unto the Lord, that he will not confound us that we may not understand our words.
35 And it came to pass that the brother of Jared did cry unto the Lord, and the Lord had compassion upon Jared; therefore he did not confound the language of Jared; and Jared and his brother were not confounded.
36 Then Jared said unto his brother: Cry again unto the Lord, and it may be that he will turn away his anger from them who are our friends, that he confound not their language.
37 And it came to pass that the brother of Jared did cry unto the Lord, and the Lord had compassion upon their friends and their families also, that they were not confounded.
38 And it came to pass that Jared spake again unto his brother, saying: Go and inquire of the Lord whether he will drive us out of the land, and if he will drive us out of the land, cry unto him whither we shall go. And who knoweth but the Lord will carry us forth into a land which is choice above all the earth? And if it so be, let us be faithful unto the Lord, that we may receive it for our inheritance.
39 And it came to pass that the brother of Jared did cry unto the Lord according to that which had been spoken by the mouth of Jared.
40 And it came to pass that the Lord did hear the brother of Jared, and had compassion upon him, )
On another occasion these Jaredites were told by God to build a barge, and sail to the now known american continent. Ether 6:5,8 relates that they were propelled by a furious ceaseless wind.
Ether 6:4 ...and it came to pass that when they had done all these things they got aboard of their vessels or barges, and set forth into the sea, commending themselves unto the Lord their God.
5 And it came to pass that the Lord God caused that there should be a furious wind blow upon the face of the waters, towards the promised land; and thus they were tossed upon the waves of the sea before the wind.
6 And it came to pass that they were many times buried in the depths of the sea, because of the mountain waves which broke upon them, and also the great and terrible tempests which were caused by the fierceness of the wind.
7 And it came to pass that when they were buried in the deep there was no water that could hurt them, their vessels being tight like unto a dish, and also they were tight like unto the ark of Noah; therefore when they were encompassed about by many waters they did cry unto the Lord, and he did bring them forth again upon the top of the waters.
8 And it came to pass that the wind did never cease to blow towards the promised land while they were upon the waters; and thus they were driven forth before the wind.
9 And they did sing praises unto the Lord; yea, the brother of Jared did sing praises unto the Lord, and he did thank and praise the Lord all the day long; and when the night came, they did not cease to praise the Lord.
10 And thus they were driven forth; and no monster of the sea could break them, neither whale that could mar them; and they did have light continually, whether it was above the water or under the water.
11 And thus they were driven forth, three hundred and forty and four days upon the water.
12 And they did land upon the shore of the promised land. )
Joseph Smith has said that the mormon theology of God is that "God the Father has a body of flesh and bone as tangible as man". Orson Pratt has said "The substance of which God is composed is wholly material". Brigham Roberts has said that "man is the offspring of Deity not in a mystical sense but actually..." King Follet said "God was once as we are now". Lastly a quote from Brigham Young, "When our father Adam came to the garden of Eden he came into it with a celestial body and brought one of his many wives with him". The Mormon God has climbed the ladder of life just like man is now doing men are his his physical descendants and in time will become like him who has a glorified body of flesh and bone.
Mormon Temple ritual heavily resembles Freemasonry, including some of the same terms and practices. The Mormon practice would justify these resemblances with a claim to inheritance from Solomon, however practically speaking, Smith must have had access to a great deal of Masonic material in the early 19th century
Morgan le Fay: Sister of Arthur and wife of King Urien of Gore. Arthur gave, into her keeping the scabbard of his sword Excalibur, but she gave it to Sir Accolon whom she loved and had a forged scabbard made. Arthur, however, recovered the real sheath, but was again deceived by her. She figures as, a Queen of the Land of Faerie and as such appears in French and Italian romance. It was she who, on one occasion, threw Excalibur into a lake. She usually presents her favourites with a ring and retains them by her side as does Venus in Tannhauser. Her myth is a parallel of that of Eos and Tithonus and is probably derived from a sun and dawn myth.
Moses, Rev. William Stainton: One of the best known mediums connected with modern spiritualism, and probably, after Home, one of the most successful. He was born in 1839, at Donington, in Lincolnshire, the son of a schoolmaster, and was educated at Bedford Grammar School and Exeter College, Oxford. He made good progress at the University, but before his final examination his health broke down and he was forced to go abroad. On his return he graduated Master of Arts, and in 1863 was ordained. From that time until 1870 he was a curate, first in the Isle of Man and afterwards in Dorsetshire. Again his health gave way, and he was obliged to abandon parish work, and seek a change of occupation. In 1870 he became tutor to the son of Dr. and Mrs. Stanhope Speer, with whom he resided, and who were henceforth among his staunchest supporters. A year or two later he was appointed English master in University College School, but increasing iii - health compelled him to retire in 1899. Towards the close of his life Mr. Moses suffered greatly from depression and kindred nervous disorders. His life as a clergyman and as a schoolmaster was beyond reproach, and his duties were discharged in a way that won respect alike for his intelligence and efficiency.
His attention was first directed to spiritualism by the reading of R. Dale Owen's book on The Debatable Land, in 1872. He attended numerous seances, held by such mediums as Home, and soon afterwards he himself developed powerful mediumistic tendencies, and gave seances to the Speers and a few select friends. The best accounts of his sittings are those written by Dr. and Mrs. Speers who kept separate records of the performances, and there are occasional accounts by others who were admitted to the circle. The phenomena were at first confined to raps and levitations of furniture, but gradually the manifestations became more varied and more pronounced. Toilet articles in Mr. Moses' room moved about of themselves and formed a cross on his bed, "apports " of perfume, pincushions, pearls, and other articles were brought by the spirits, and the medium himself would float about the room. Towards the end of the year " spirit lights " began to make their appearance, and seem to have created a profound impression on the sitters, though to judge from the descriptions they give, it would seem that Mr. Podmore's explanation of "bottles of phosphorus" is not far from the truth. Musical instruments also were heard playing in the air, besides raps, thuds, and other noises.
Perhaps his most important manifestations, however, were the automatic writings published under the title of Spirit Teachings. These purported to come from several spirits, " Imperator, " " Rector, " and others, and were mostly of a theological caste. Though of a high ethical tendency, they evinced a departure from Christianity, and suggested the religion of spiritualism as the only rational human creed. Unlike many automatic writings Mr. Moses' productions were not written in extravagantly high - flown language, nor were they altogether meaningless. But it must be remembered that he was a man of education and not likely to fail into such errors.
He was instrumental in the founding of the British National Association of Spiritualism, and to serve on the Councils of the Psychological Society, and the Society for Psychical Research. He severed his connection with the latter body, however, because of the position they took up with regard to certain professional mediums. He was also president of the London Spiritual Alliance from 1884 onwards. Among his most popular works, besides Spirit Teachings, were Psychographic, Spirit Identity, and The Higher.Aspects of Spiritualism.
Why did Stainton Moses become a medium ? There are few questions more puzzling than, this to the student of spiritual psychology. That professional mediums, and those private mediums who have anything to gain by their performances, should carry on deception from year to year, is comprehensible. But that a clergyman, who had hitherto, led an uneventful and exemplary life, should deliberately and, systematically practise a series of puerile tricks for the purpose of mystifying his friends, is certainly not so. We are forced to admit, then, either that his observers were victims to hallucination and self - deception, or that the phenomena he produced were genuine manifestations from the spirit - world.
Mountain Cove Community, The: A spiritualistic community founded in Mountain Cove, Fayette Co., Virginia, in the autumn of 1851, under the leadership of the Rev. James Scott and, the Rev. T. L. Harris. Both mediums had. settled in Auburn in the previous year, and had obtained. a considerable following. While Harris was absent in New York the command to form a community at Mountain Cove was given through the mediumship of Scott, and about a hundred persons accompanied him to Virginia. The members were obliged to deliver up all their possessions, again at the command of the spirits. Dissensions arose and pecuniary difficulties were experienced, and only the advent of T. L. Harris in the summer of 1852 saved the community from dissolution. However, the dissensions and difficulties remained, and early in 1853 the community finally broke up. 113s
Necromancy: Or divination by means of the spirits of the dead, from the Greek words nekros, dead; and manteia, divination. It is through its Italian form nigromancia that it came to be known as the "Black Art." With the Greeks it originally signified the descent into Hades in order to consult the dead rather than summoning the dead into the mortal sphere again. The art is of almost universal usage. Considerable difference of opinion exists among modern adepts as to the exact methods to be properly pursued in the necromantic art, and it must be borne in mind that necromancy, which in the Middle Ages was called sorcery, shades into modern spiritualistic practice. There is no doubt however, that necromancy is the touch - stone of occultism, for if, after careful preparation the adept can carry through to a successful issue, the raising of the soul from the other world, he has proved the value of his art. It would be fruitless in this place to enter into a psychological discussion as to whether this feat is possible of accomplishment or not, and we will confine ourselves to the material which has been placed at our disposal by the sages of the past, who have left full details as to how the process should be approached.
In the case of a compact existing between the conjuror and the devil, no ceremony is necessary, as the familiar is ever at hand to do the behests of his masters. This, however, is never the case with the true sorcerer, who preserves his independence, and trusts to his profound knowledge of the art and his powers of command; his object therefore is to " constrain " some spirit to appear before him, and to guard himself from the danger of provoking such beings.
The magician, it must be understood always has an assistant, and every article fiamed is prepared according to rules well known in the black art. 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, abbeys, monasteries, etc., or amongst the rocks on the sea shore, in some private detached churchyard, or any other solemn, melancholy place between the hours of twelve and one in the night, either when the moon shines very bright, or else when the elements are disturbed with storms of thunder, lightning, wind, and rain; for, in these places, times, and seasons, it is contended that spirits can with less difficulty manifest themselves to mortal eyes, and continue visible with "he 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 are carefully to retire. The dimensions of the circle are as follow: - A piece of ground is usually chosen, nine feet square, at the full extent of which parallel lines are drawn one within the other, 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 the holy names of God, having a crosses and triangles described between them. The reason assigned by magicians and others for the institution and use of circles, is, that so much ground being blessed and consecrated by such holy words 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 was so famous in England in the 17th century. He undertook for a wager, to raise up the spirit " Bokim, " and having described the circle, he seated his sister Napula 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 infernal spirit, who happened not to be sufficiently constrained till that moment, to manifest himself to human eyes."
There is a prescribed form of consecrating the magic circle, which we omit as unnecessary in a general illustration. 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 breast of his outer vestment. Round his waist is tied a broad consecrated girdle, with the names Ya, Ya, - Aie, Aaie, - Elibra, - Elchim, - Sadai, - Pah Adonai, - tuo robore, - Cinctus sum. Upon his shoes must be written Tetragrammaton, with crosses round about; upon his head a high - crowned cap of sable silk, and in his hand a Holy Bible, printed or written in pure Hebrew. Thus attired, and standing within the charmed circle, the magician repeats the awful form of exorcism; and presently, the infernal spirits make strange and frightful noises, howlings, tremblings, flashes, and most dreadful shrieks and yells, as the forerunner of their becoming visible. Their first appearance is generally in the form of fierce and terrible lions or tigers, vomiting orth fire, and roaring hideously about the circle; all which time the exorcist must not suffer any tremor of dismay; for, in that case, they will gain the ascendency, 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 bestial shapes, and enter 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.
With great care also must the spirit be discharged after the ceremony is finished, and he has answered all the demands made upon him. The magician must wait patiently till he has passed through all the terrible forms which announce his coming, and only when the last shriek has died away, and every trace of fire and brimstone has disappeared, may he leave the circle and depart home in safety. If the ghost of a deceased person is to be raised, the grave must be resorted to at midnight, and a different form of conjuration is necessary. Still another, is the infernal sacrament for " any corpse that hath hanged, drowned, or otherwise made away with itself;" and in this case the conjurations are performed over the body, which will at last arise, and standing upright, answer with a faint and hollow voice the questions that are put to it.
Eliphas Levi, in his Ritual of Transcendent Magic says that "evocations should always have a motive and a becoming end, otherwise they are works of darkness and folly, dangerous for health and reason." The permissible motive of an evocation may be either love or intelligence. Evocations of love require less apparatus and are in every respect easier. The procedure is as follows:
" We must, in the first place, carefully collect the memorials of him (or her) whom. we desire to behold, the articles he used, and on which his impression remains; we must also prepare an apartment in which the person lived, or otherwise one of a similar kind, and place his portrait veiled in white therein, surrounded with his favourite flowers, which must be renewed daily. A fixed date must then be observed, either the birthday of the person, or that day which was most fortunate for his and our own affection, one of which we may believe that his soul, however blessed elsewhere, cannot lose the remembrance; this must be the day for the evocation, and we must provide for it during the space of fourteen days. Throughout this period we must refrain from extending to anyone the same proofs of affection which we have the right to expect from the dead; we must observe strict chastity, live in retreat, and take only one modest - and light collation daily. Every evening at the same hour we must shut ourselves in the chamber consecrated to the memory of the lamented person, using only one small light, such as that of a funeral lamp or taper. This light should be placed behind us, the portrait should be uncovered and we should remain before it for an hour, in silence; finally, we should fumigate the apartment with a little good incense, and go out backwards. On the morning of the day fixed for the evocation, we should adorn ourselves as if for a festival, not salute anyone first, make but a single repast of bread, wine, and roots, or fruits; the cloth should be white, two covers should be laid, and one portion of the bread broken should be set aside; a little wine should also be placed in the glass of the person we design to invoke. The meal must be eaten alone in the chamber of evocations, and in presence of the veiled portrait; it must be all cleared away at the end, except the glass belonging to the dead person, and his portion of bread, which must be placed before the portrait. In the evening, at the~ hour for the regular visit, we must repair in silence to the chamber, light a clear fire of cypress - wood, and cast incense seven times thereon, pronouncing the name of the person. whom we desire to behold. The lamp must then be extinguished, and the fire permitted to die out. On this day the portrait must not be unveiled. When the flame is extinct, put more incense on the ashes, and invoke God according to the forms of the religion to which the dead person belonged, and according to the ideas which he himself possessed of God. While making this prayer we must identify ourselves with the evoked person, speak as he spoke, believe in a sense as he believed; then, after a silence of fifteen minutes, we must speak to him as if he were present, with affection and with faith, praying him to manifest to us. Renew this prayer mentally, covering the face with both hands; then call him thrice with a loud voice; tarry on our knees, the eyes closed and covered, for some minutes; then call again thrice upon him in a sweet and affectionate tone, and slowly open the eyes. Should nothing result, the same experiment must be renewed in the following year, and if necessary a third time, when it is certain that the desired apparition will be obtained, and the longer it has been delayed the more realistic and striking it will be.
" Evocations of knowledge and intelligence are made with more solemn ceremonies. If concerned with a celebrated personage, we must meditate for twenty - one days upon his life and writings, form an idea of his appearance, converse with him mentally, and imagine his answers; carry his portrait, or at least his name, about us; follow a vegetable diet for twenty - one days, and a severe fast during the last seven. We must next construct the magical oratory. This oratory must be invariably darkened; but if we operate in the daytime, we may leave a narrow aperture on the side where the sun will shine at the hour of the evocation and place a triangular prism before the opening, and a crystal globe, filled with water, before the prism. If the operation be arranged for the night the magic lamp must be so placed that its single ray shall upon the altar smoke. The purpose of the preparations is to furnish the magic agent with elements of corporeal appearance, and to ease as much as possible the tension of imagination, which, could not be exalted without danger into the absolute illusion of dream. For the rest, it will be easily understood that a beam of sunlight, or the ray of a lamp, coloured variously, and falling upon curling and irregular smoke, can in no way create a perfect image. The chafing - dish containing the sacred fire should be in the centre of the oratory, and the altar of perfumes close by. The operator must turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two persons preserving the strictest silence; he must wear the magical vestments, which we have described in the seventh chapter, and must be crowned with vervain and gold. He should bathe before the operation, and all his under garments must be of the most intact and scrupulous cleanliness. The ceremony should begin with a prayer suited to the genius of the spirit about to be invoked and one which would be approved by himself if he still lived. For example, it would be impossible to evoke Voltaire by reciting prayers in the style of St. Bridget. For the great men of antiquity, we may see the hymns of Cleanthes or Orpheus, with the adjuration terminating the Golden Verses of Pythagoras. In our own evocation of Apollonius, we used the magical philosophy of Patricius for the ritual, containing the doctrines of Zoroaster and the writings of Hermes Trismegistus. We recited the Nuctemeron of Apollonius in Greek with a loud voice and added the following conjuration:
" Vouchsafe to be present, O Father of All, and thou Thrice Mighty Hermes, Conductor of the Dead. Asclepius son of Hephaestus, Patron of the Healing Art; and thou Osiris, Lord of strength and vigour, do thou thyself be present too. Arnebascenis, Patron of Philosophy, and yet again Asclepius, son of Imuthe, who presides over poetry.
Apollonius, Apollonius, Apollonius, Thou teachest the Magic of Zoroaster, son of Oromasdes; and this is the worship of the Gods."
For tile evocation of spirits belonging to religions issued from Judaism, the following kabbalistic invocation of Solomon should be used, either in Hebrew, or in any other tongue with which the spirit in question is known to have been familiar:
" Powers of the Kingdom, be ye under my left foot and in my right hand ! Glory and Eternity, take me by the two shoulders, and direct me in the paths of victory ! Mercy and justice, be ye the equilibrium and splendour of my life! Intelligence and Wisdom, crown me! Spirits of Malchut, lead me betwixt the two pillars upon which rests the whole edifice of the temple! Angels of Netzach and Hod, strengthen me upon the cubic stone of Yesod ! 0 Gedulael! 0 Geburael ! 0 Tiphereth ! Binael, be thou my love! Ruach Hochmael, be thou my light! Be that which thou art and thou shalt be, 0 Ketheriel! Tschim, assist me in the name of Saddai ! Cherubim, be my strength in the name of Adonai ! Beni - Elohim, be my brethren in the name of the Son, and by the power of Zebaoth ! Elohim, do battle for me in the name of Tetragrammaton! Malachim, protect me in the name of Jod He Vau He ! Seraphim, cleanse my love in the name of Elvish! Hasmalim, enlighten me with the splendours of Eloi and Shechinah! Aralim, act 1 Ophanim, revolve and shine! Hajoth a Kadosh, cry, speak, roar, bellow I Kadosh, Kadosh, Kadosh, Saddai, Ado - nai, Joichavah! Eieazereie: Hallelujah, Hallelujah, Hallelujah. Amen.'
It should be remembered above all, in conjurations, that the names of Satan, Beelzebub, Adramelek, and others do not designate spiritual unities, but legions of impure spirits.
" Our name is legion, for we are many, " says the spirit of darkness in the Gospel. Number constitutes the law, and progress takes place inversely in hell - that is to say, the most advanced in Satanic development, and consequently the most degraded, are the least intelligent and feeblest. Thus, a fatal law drives the demons downward when they wish and believe themselves to be ascending. So also those who term themselves chiefs are the most impotent and despised of all. As to the horde of perverse spirits, they tremble before an unknown, invisible, incomprehensible, capricious, implacable chief, who never explains his law, whose arm is ever stretched out to strike those who fail to understand him. They give this phantom the names of Baal, Jupiter, and even others more venerable, which cannot, without profanation, be pronounced in hell. But this Phantom is only a shadow and remnant of God, disfigured by their willful perversity, and persisting in their imagination like a vengeance of justice and a remorse of truth.
" When the evoked spirit of light manifests with dejected or irritated countenance, we must offer him a moral sacrifice, that is, be inwardly disposed to renounce whatever offends him; and before leaving the oratory, we must dismiss him, saying: " May peace be with thee! I have not wished to trouble thee; do thou torment me not. I shall labour to improve myself as to anything that vexes thee. I pray, and will still pray, with thee and for thee, Pray thou also both with and for me, and return to thy great slumber, expecting that day when we shall wake together. Silence and adieu ! "
Christian, in his Histoire de le magie (Paris, 1870) says
The place chosen for the evocation is not an unimportant point. The most auspicious is undoubtedly that room which contains the last traces of the lamented person. If it be impossible to fulfill this condition, we must go in search of some isolated rural retreat which corresponds in orientation and aspect, as well as measurement, with the mortuary chamber.
" The window must be blocked with boards of olive wood, hermetically joined, so that no exterior light may penetrate. The ceiling, the four interior walls, and the floor must be draped with tapestry of emerald green silk, which the operator must himself secure with copper nails, invoking no assistance from strange hands, because, from this moment, he alone may enter into this spot set apart from all, the arcane Oratory of the Magus. The furniture which belonged to the deceased, his favourite possessions and trinkets, the things on which his final glance may be supposed to have rested - all these must be assiduously collected and arranged in the order which they occupied at the time of his death. If none of these souvenirs can be obtained, a faithful likeness of the departed being must at least be procured, it must be full length, and must be depicted in the dress and colours which he wore during the last period of his life. This portrait must be set up on the eastern wall by means of copper fasteners, must be covered with a veil of white silk, and must be surmounted with a crown of those flowers which were most loved by the deceased.
" Before this portrait there must be erected an altar of white marble, supported by four columns which must terminate in bull's feet. A five - pointed star must be emblazoned on the slab of the altar, and must be composed of pure copper plates. The place in the centre of the star, between the plates, must be large enough to receive the pedestal of "a cup - shaped copper chafing - dish, containing desiccated fragments of laurel wood and alder. By the side of the dish be placed a censer full of incense. The skin of a - white and spotless ram must be stretched beneath the altar, and on it must be emblazoned another pentagram drawn with parallel lines of azure blue, golden yellow, emerald green, and purple red.
" A copper tripod must be erected in the middle of the Oratory; it must be perfectly triangular in form, it must be surmounted by another and similar chafing - dish, which must likewise contain a quantity of dried olive wood.
" A high candelabrum of copper must be placed by the wall on the southern side, and must contain a single taper of purest white wax, which must alone illuminate the mystery of the evocation.
" The white colour of the altar, of the ram's skin, and of the veil, is consecrated to Gabriel, the planetary archangel of the moon, and the Genius of mysteries; the green of the copper and the tapestries is dedicated to the Genius of Venus.
" The altar and tripod must both be encompassed by a magnetized iron chain, and by three garlands composed of the foliage and blossoms of the myrtle, the olive, and the rose.
" Finally, facing the portrait, and on the eastern side, there must be a canopy, also draped with emerald silk, and supported by two triangular columns of olive wood, plated with purest copper. On the North and South sides, between each of these columns and the wall, the tapestry must fall in long folds to the ground, forming a kind of tabernacle; which must be open on the eastern side. At the foot of each column there must be a sphinx of white marble, with a cavity in the top of the head to receive spices for burning. It is beneath this canopy that the apparitions will manifest, and it should be remembered that the Magus must turn to the east for prayer, and to the west for evocation.
" Before entering this little sanctuary, devoted to the - religion of remembrance, the operator must be clothed in a vestment of azure, fastened by clasps of copper, enriched with a single emerald. He must wear upon his head a tiara surrounded by a floriated circle of twelve emeralds, and a crown of violets. On his breast must be the talisman of Venus depending from a ribbon of azure silk. On the annular finger of his left hand must be a copper ring containing a turquoise. His feet must be covered with shoes of azure silk, and he must be provided with a fan of swan's feathers to dissipate, if needful, the smoke of the perfumes.
" The Oratory and all its objects must be consecrated on a Friday, during the hours which are set apart to the Genius of Venus. This consecration is performed by burning violets and roses in a fire of olive wood. A shaft must be provided in the Oratory for the passage of the smoke, but care must be taken to prevent the admission of light through this channel.
" When these preparations are finished, the operator must impose on himself a retreat of one - and - twenty days, beginning on the anniversary of the death of the beloved being. During this period he must refrain from conferring on any one the least of those marks of affection which he was accustomed to bestow on the departed he must be absolutely chaste, alike in deed and thought he must take daily but one repast, consisting of bread, wine, toots, And fruits. These three conditions are indispensable to success in evocation, and their accomplishment requires complete isolation.
" Every day, shortly before midnight, the Magus must assume his consecrated dress. On the stroke of the mystic hour, - he must enter the Oratory, bearing a lighted candle in his right hand, and in the other an hourglass. The candle must be fixed in the candelabra, and the hour - glass on the altar to register the flight of time. The operator must then proceed to replenish the garland and the floral crown. Then he shall unveil the portrait, and erect it immovable in front of the altar, being thus with his face to the East, he shall softly go over in his mind the cherished recollections he possesses of the beloved and departed being.
" When the upper reservoir of the hour - glass is empty the time of contemplation will be over. By the flame of the taper the operator must then kindle the laurel wood and alder in the chafing - dish which stands on the altar; then, taking a pinch of incense from the censer, let him cast it thrice upon the fire, repeating the following words:' Glory be to the Father of life universal in the splendor of the infinite altitude, and peace in the twilight of the immeasurable depths to all Spirits of good will ! '
" Then he shall cover the portrait, and taking up his candle in his hand, shall depart from the Oratory, walking backward at a slow pace as far as the threshold. The same ceremony must be fulfilled at the same hour during every day of the retreat, and at each visit the crown which is above the portrait, and the garlands of the altar and tripod must be carefully renewed. The withered leaves and flowers must be burnt each evening in a room adjoining the Oratory.
" When the twenty - first day has arrived, the Magus must do his best to have no communication with any one, but if this be impossible, he must not be the first to speak, and he must postpone all business till the morrow. On the stroke of noon, he must arrange a small circular table in the Oratory, and cover it with a new napkin of unblemished whiteness. It must be garnished with two copper chalices, an entire loaf, and a crystal flagon of the purest wine. The bread must be broken and not cut, and the wine emptied in equal portions into the two cups. Half of this mystic communion, which must be his sole nourishment on this supreme day, shall be offered by the operator to the dead, and by the light of the one taper lie must eat his own share, standing before the veiled portrait. Then he shall retire as before, walking backward as far as the threshold, and leaving the ghost's share of the bread and wine upon the table.
" When the solemn hour of the evening has at length arrived the Magus shall carry into the Oratory some well dried cypress wood, which he shall set alight on the altar and the tripod. Three pinches of incense shall be cast on the altar flame in honour of the Supreme Potency which manifests itself by Ever Active Intelligence and by Absolute Wisdom. When the wood of the two chafing - dishes has been reduced to embers, he must renew the triple offering of incense on the altar, and must cast some seven times on the fire in the tripod; at each evaporation of the consecrated perfume he must repeat the previous doxology, and then turning to the East, he must call upon God by the prayer of that religion which was professed by the person whom he desires to evoke.
" When the prayers are over he must reverse his position and with his face to the West, must enkindle the chafing dishes on the head of each sphinx, and when the cypress is fully ablaze he must heap over it well - dried violets and roses. Then let him extinguish the candle which illuminates the Oratory, and falling on his knees before the canopy, between the two columns, let him mentally address the beloved person with a plenitude of faith and affection. Let him solemnly entreat it to appear and renew this interior adjuration seven times, under the auspices of the seven providential Genii, endeavouring during the whole of the time to exalt his soul above the natural weakness of humanity.
" Finally, the operator, with closed eyes, and with hands covering his face, must call the invoked person in a loud but gentle voice, pronouncing three times all the names which he bore.
" Some moments after the third appeal, he must extend his arms in the form of a cross, and lifting up his eyes, he will behold the beloved being, in a recognisable manner, in front of him. That is to say, he will perceive that ethereal substance separated from the perishable terrestrial body, the fluidic envelope of the soul, which Kabbalistic initiates have termed the Perispirit. This substance preserves the human form but is emancipated from human infirmities, and is energised by the special characteristics whereby the imperishable individuality of our essence is manifested. Evoked and Evoker can then inter - communicate intelligibly by a mutual and mysterious thought - transmission.
" The departed soul will give counsel to the operator it will occasionally reveal secrets which may be beneficial to those whom it loved on earth, but it will answer no question which has reference to the desires of the flesh; it will discover no buried treasures, nor will it unveil the secrets of a third person; it is silent on the mysteries of the superior existence to which it has now attained. In certain cases, it will, however, declare itself either happy or in punishment. If - it be the latter, it will ask for the prayer of the Magus, or for some religious observance, which we must unfailingly fulfill. Lastly, it will indicate the time when the evocation may be renewed.
When it has disappeared, the operator must turn to the East, rekindle the fire on the altar, and make a final offering of incense. Then he must detach the crown and the garands, take up his candle, and retire with his face to the West till he is out of the Oratory. His last duty is to burn the final remains of the flowers and leaves. Their ashes, united to those which have been collected during the time of retreat, must be mixed with myrtle seed, and secretly buried in a field at a depth which will secure it from disturbance of the ploughshare."
The last two examples are, of course, those of " white necromancy. The procedure followed by savage tribes is of course totally different. Among certain Australian tribes the necromants are called Birra Ark. It is said that a Birra ark was supposed to be initiated by the " mrarts " (ghosts) when they met him wandering in the bush. It was from the ghosts that he obtained replies to questions concerning events passing at a distance, or yet to happen, which might be of interest or moment to his tribe. An account of a spiritual seance in the bush is given in Kamilaroi and Kurnai - (p. 254) " The fires were let down; the Birra ark uttered the cry ' Coo - ee' at intervals. At length a distant reply was heard, and shortly afterwards the sound as of persons jumping on the ground in succession. A voice was then heard in the gloom asking in a strange intonation ' What is wanted ? ' At the termination of the seance, the spirit voice said, ' We are going.' Finally, the Birra ark was found in the top' of an almost inaccessible tree, apparently asleep."
In Japan, ghosts can be raised in various ways. One mode is to " put into an andon " (a paper lantern in a frame), " a hundred rushlights, and repeat an incantation of a hundred lines. One of these rushlights is taken out at the end of each line, and the would - be ghost - seer then goes out in the dark with one light still burning, and blows it out, when the ghost ought to appear. Girls who have lost their lovers by death often try that sorcery.
The mode of procedure as practised in Scotland was thus. The haunted room was made ready. He, " who was to do the daring deed, about nightfall entered the room, bearing, with him a table, a chair, a candle, a compass, a crucifix if one could be got, and a Bible. With the compass he cast a circle on the middle of the floor, large enough to hold the chair and the table. He placed within the circle the chair and the table, and on the table he laid the Bible and the crucifix beside the lighted candle. If he had not a crucifix, then he drew the figure of a cross on the floor within the circle. When all this was done, he rested himself on the chair, opened the Bible, and waited for the coming of the spirit. - Exactly at midnight the spirit came. Sometimes the door opened slowly, and there glided in noiselessly a lady sheeted in white, with a face of woe and told her story to the man on his asking her in the name of God what she wanted. What she wanted was done in the morning, and the spirit rested ever after. Sometimes the spirit rose from the floor, and sometimes came forth from the wall. One there was who burst into the room with a strong bound, danced wildly round the circle, and flourished a whip round the man's head, but never dared to step within the circle. During a pause in his frantic dance he was asked, in God's name, what he wanted. He ceased his dance and told his wishes. His wishes were carried out, and the spirit was in peace."
In Wraxall's " Memoirs of the Courts of Berlin, Dresden, Warsaw, and Vienna " there is an amusing account of the raising of the ghost of the Chevalier de Saxe. Reports had been circulated that at his palace at Dresden there was secreted a large sum of money, and it was urged that if his spirit could be compelled to appear, interesting secrets might be extorted from him. Curiosity, combined with avarice, accordingly prompted his principal heir, Prince Charles, to try the experiment, and, on the appointed night, Schrepfer was the operator in raising the apparition. He commenced his proceedings by retiring into the corner of the gallery, where, kneeling down with many mysterious ceremonies, lie invoked the spirit to appear. At length a loud clatter was heard at all the windows on the outside, resembling more the effect produced by a number of wet fingers drawn over the edge of glasses than anything else to which it could well be compared. This sound announced the arrival of the good spirits, and was shortly followed by a yell of a frightful and unusual nature, which indicated the presence of malignant spirits. Schrepfer continued his invocations, when " the door suddenly opened with violence. and something that resembled a black ball or globe rolled into the room. It was enveloped in smoke or cloud, in the midst of which appeared a human face, like the countenance of the Chevalier de Saxe, from which issued a loud and angry voice, exclaiming in German, " Carl, was wollte du mit mich ? " - " Charles, what would thou do with me ? " By reiterated exorcisms Schrepfer finally dismissed the apparition, and the terrified spectators dispersed fully convinced of his magical powers.
New Motor, The: A strange machine constructed in 1854 by John Murray Spear (q.v.) at the instigation of the " Association of Electricizers, " one of the bands of spirits by whom he was controlled. It was to derive its motive power from the magnetic store of nature, and was therefore to be as independent of artificial sources of energy as was the human body. `The machine was hailed as a god - the " Physical Saviour of the race, " the " New Messiah "and a certain lady, in obedience to a vision, went to the High Rock (Lynn, Mass.) whereon stood the New Motor, and for two hours suffered " birth - pangs, " whereby she judged that the essence of her spiritual being was imparted to the machine. At the end of that time it was averred that pulsations were apparent in the motor. A. J. Davis expressed the belief that the design was the work of spirits of a mechanical turn of mind, but was of no practical value. The New Motor was fin - ally smashed by the inhabitants of Randolph (N.Y.) whither it had been taken. In all it cost its builder some two thousand dollars. In common fairness to the Spiritualists it may be said that the majority had no sympathy whatever with such an absurd scheme.
Notariqon: a form of Literal Qabalah. A method for obtaining the hidden meanings of Hebrew words by viewing them as acronyms of phrases, or vice versa. The word is derived from the Latin notarius or "shorthand writer."
Oak Tree: The from time immemorial has held a high place as a sacred tree. The Druids worshipped the oak, and performed many of their rites under the shadow of its branches. When Augustine preached Christianity to the ,ancient Britons, he stood under an oak tree. The ancient Hebrews evidently held the oak as a sacred tree. There is a tradition that Abraham received his heavenly visitors under an oak. Rebekah's nurse was buried under an oak, called afterwards the oak of weeping. Jacob buried the idols of Shechem under an oak. It was under the oak of Ophra, Gideon saw the angel sitting, who gave him instructions as to what he was to do to free Israel. When Joshua and Israel made a covenant to serve God, a great stone was set up in evidence under an oak that was by the sanctuary of the Lord.
The prophet sent to prophesy against Jeroboam was found at Bethel sitting under an oak. Saul and his sons were buried under an oak, and, according to Isaiah, idols were made of oak wood. Abimelech was made kin., by the oak that was in Shechem. During the eighteenth century its influence in curing diseases was believed in. The toothache could be cured by boring with a nail the tooth or gum till blood came, and 'then driving the nail into an oak tree. A child with rupture could be cured by splitting an oak branch, and passing the child through the opening backwards three times ; if the splits grew together afterwards, the child would be cured.
Odyle (also Od, Odic Force, Odyllic Force): The term first used by Baron von Reichenbach to denote the subtle effluence which he supposed to emanate from every substance in, the universe, particularly from the stars and planets, and from crystals, magnets and the human body. The odyle was perceptible only to sensitives, in whom it produced vague feelings of heat or cold, according to the substance from which it radiated; or a sufficiently sensitive person might perceive the odyllic light, a clear flame~ of definite colour, issuing from the human finger - tips, the poles of the magnet, various metals, chemicals, etc., and hovering like a luminous cloud over new - made graves. The colours varied with each substance; thus silver and gold had a white flame; cobalt, a blue; copper and iron, a red. The English mesmerists speedily applied Reichenbach's methods to their own sensitives, with results that passed their expectations. The thoroughness of Reichenbach's experiments, and the apparent soundness of his scientific methods, made a deep impression of the public mind. The objections cf Brall, who at this time advanced his theory of suggestion, were ignored by the protagonists of odyle. In after years, when spiritualism had established itself in America, there remained a group of " rational " defenders of the movement, who attributed the phenomena of spiritualism as well as those of the poltergeist to the action of odylic force. Table - turning and rapping were also referred to this emanation by many who laughed to scorn Faraday's theory of unconscious muscular action. Others again, regarded the so - called " spirit " intelligences producing the manifestations as being compounded of odylic vapours emanating from the medium, and probably connected with an all - pervading thought - atmosphere - an idea sufficiently like the " cosmic fluid " of the early magnetism
Ointment, Witches': It was believed in medieval times that all the wonders performed by witches - i.e., changing themselves into animals, being transported through the air, etc.were wrought by anointing themselves with a potent salve. As ointments are still used in Oriental countries as a means of inducing visions, it is possible that something of the kind may account for the hallucinations which the witches seem to have experienced. Lord Verulam says, " The ointment, that witches use, is reported to be made of the fat of children, digged out of their graves; of the juices of smallage, wolfsbane, and cinque foil, mingled with the meal of fine wheat: but I suppose that the soporiferous medicines are likest to do it, which are hen - bane, hemlock, mandrake, moonshade, tobacco, opium, saffron, Poplar leaves, etc."
Ophir: Ophir is the location of King Solomon's legendary Gold Mines. The ships of King Hiram of Tyre brought gold from Ophir; and from there they brought great cargoes of almug wood and precious stones. It is suggested that Ophir was given to Solomon by the Queen of Sheba, though this is unclear.
The magnificent stone citadel of Great Zimbabwe, the country's most famous ancient city and inspiration for King Solomon's Mines,. Were discovered in 1871, the explorers were unwilling to believe that Africans could have built anything this grand. They speculated it was the Biblical land of Ophir, site of King Solomon's legendary gold mines. In fact, at the beginning of the century, it had already been shown that Great Zimbabwe was the capital of a vast and thriving medieval African state that lasted over 300 years. At its height in the 15th century, it had a population as large as many of Europe's great cities.
The Queen of Sheba, known as Makeda, Is supposed to have travelled from Axum in Ethiopia to visit King Solomon in Jerusalem. During her stay, Solomon not only dazzled her with his wisdom, but also tricked her by a clever ruse into having sexual relations with him. The Queen conceived a son, whom she bore upon her return to Axum. When he reached maturity, this son, Menelik, journeyed to Jerusalem to meet his father. At the completion of Menelik's visit, Solomon commanded that the firstborn sons of the priests and elders of Israel accompany him to Aksum. Before setting out, however, Menelik and his companions led by Azariah, the son of the High Priest, stole the Ark of the Covenant from the Temple. Thus, the glory of Zion passed from Jerusalem and the Children of Israel to the new Zion, Axum.
H. Rider Haggard published a stirring fictional account of the mines in the late 19th century.
Oracles: Shrines where a god speaks to human beings through the mouths of priests or priestesses. The concept of the god become vocal in this manner was by no means confined to Greece or Egypt. Our object here is to deal with the most celebrated oracles of all nations as well as those of antiquity. Probably all the primitive gods those, that is to say, of the fetish class, now under consideration - were consulted as oracles; it is certain that they derived this character in a state of animism and that they transmitted it to gods of the most advanced type. In early times the great question was whether man would have food on the morrow or no; perhaps the first oracle was the spirit which directed the hungry savage in his hunting and fishing expeditions. The Esquimaux still consult spirits for this purpose, and their wizards are as familiar with the art of giving ambiguous replies to their anxious clients as were the well - informed keepers of the oracles of Greece. As advancement proceeded, the direction of the gods was obtained in all the affairs of private and public life.
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Oracles continued...
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