_The Third Pentacle of the Moon_.--"This being duly borne with thee when upon a journey, if it be properly made, serveth against all attacks by night, and against every kind of danger and peril by Water." The design consists of a hand and sleeved forearm (this occurs on three other moon talismans), together with the Hebrew names Aub and Vevaphel. The versicle is from _Psalm_ xl. 13: "Be pleased O IHVH to deliver me, O IHVH make haste to help me" (see fig 23)
_The Third Pentacle of Venus_.--"This, if it be only shown unto any person, serveth to attract love. Its Angel Monachiel should be invoked in the day and hour of Venus, at one o"clock or at eight." The design consists of two triangles joined at their apices, with the following names--IHVH, Adonai, Ruach, Achides, AEgalmiel, Monachiel, and Degaliel.
The versicle is from _Genesis_ i. 28: "And the Elohim blessed them, and the Elohim said unto them, Be ye fruitful, and multiply, and replenish the earth, and subdue it" (see fig. 24).
_The Third Pentacle of Mercury_.--"This serves to invoke the Spirits subject unto Mercury; and especially those who are written in this Pentacle." The design consists of crossed lines and magical characters of Mercury. Around are the names of the angels, Kokaviel, Ghedoriah, Savaniah, and Chokmahiel (see fig. 25).
CORNELIUS AGRIPPA, in his _Three Books of Occult Philosophy_, describes another interesting system of talismans. FRANCIS BARRETT"S _Magus, or Celestial Intelligencer_, a well-known occult work published in the first year of the nineteenth century, I may mention, copies AGRIPPA"S system of talismans, without acknowledgment, almost word for word. To each of the planets is a.s.signed a magic square or table, _i.e_. a square composed of numbers so arranged that the sum of each row or column is always the same. For example, the table for Mars is as follows:--
11 24 7 20 3 4 12 25 8 16 17 5 13 21 9 10 18 1 14 22 23 6 19 2 15
It will be noticed that every number from 1 up to the highest possible occurs once, and that no number occurs twice. It will also be seen that the sum of each row and of each column is always 65. Similar squares can be constructed containing any square number of figures, and it is, indeed, by no means surprising that the remarkable properties of such "magic squares," before these were explained mathematically, gave rise to the belief that they had some occult significance and virtue. From the magic squares can be obtained certain numbers which are said to be the numbers of the planets; their orderliness, we are told, reflects the order of the heavens, and from a consideration of them the magical properties of the planets which they represent can be arrived at. For example, in the above table the number of rows of numbers is 5. The total number of numbers in the table is the square of this number, namely, 25, which is also the greatest number in the table. The sum of any row or column is 65. And, finally, the sum of all the numbers is the product of the number of rows (namely, 5) and the sum of any row (namely, 65), _i.e_. 325. These numbers, namely, 5, 25, 65, and 325, are the numbers of Mars. Sets of numbers for the other planets are obtained in exactly the same manner.(1)
(1) Readers acquainted with mathematics will notice that if _n_ is the number of rows in such a "magic square," the other numbers derived as above will be n<2s>, 1/2_n_(_n_<2s> + 1), and 1/2_n_<2s>(_n_<2s> + 1).
This can readily be proved by the laws of arithmetical progressions.
Rather similar but more complicated and less uniform "magic squares" are attributed to PARACELSUS.
Now to each planet is a.s.signed an Intelligence or good spirit, and an Evil Spirit or demon; and the names of these spirits are related to certain of the numbers of the planets. The other numbers are also connected with holy and magical Hebrew names. AGRIPPA, and BARRETT copying him, gives the following table of "names answering to the numbers of Mars":--
5. He, the letter of the holy name. 25. 65. Adonai. 325. Graphiel, the Intelligence of Mars. 325. Barzabel, the Spirit of Mars. Similar tables are given for the other planets. The numbers can be derived from the names by regarding the Hebrew letters of which they are composed as numbers, in which case (Aleph) to (Teth) represent the units 1 to 9 in order, (Jod) to (Tzade) the tens 10 to 90 in order, (Koph) to (Tau) the hundreds 100 to 400, whilst the hundreds 500 to 900 are represented by special terminal forms of certain of the Hebrew letters.(2) It is evident that no little wasted ingenuity must have been employed in working all this out.(2) It may be noticed that this makes equal to 326, one unit too much. Possibly an Alelph should be omitted.Each planet has its own seal or signature, as well as the signature of its intelligence and the signature of its demon. These signatures were supposed to represent the characters of the planets" intelligences and demons respectively. The signature of Mars is shown in fig. 26, that of its intelligence in fig. 27, and that of its demon in fig. 28.
These various details were inscribed on the talismans each of which was supposed to confer its own peculiar benefits--as follows: On one side must be engraved the proper magic table and the astrological sign of the planet, together with the highest planetary number, the sacred names corresponding to the planet, and the name of the intelligence of the planet, but not the name of its demon. On the other side must be engraved the seals of the planet and of its intelligence, and also the astrological sign. BARRETT says, regarding the demons:(1) "It is to be understood that the intelligences are the presiding good angels that are set over the planets; but that the spirits or daemons, with their names, seals, or characters, are never inscribed upon any Talisman, except to execute any evil effect, and that they are subject to the intelligences, or good spirits; and again, when the spirits and their characters are used, it will be more conducive to the effect to add some divine name appropriate to that effect which we desire." Evil talismans can also be prepared, we are informed, by using a metal antagonistic to the signs engraved thereon. The complete talisman of Mars is shown in fig. 29.
(1) FRANCIS BARRETT: _The Magus, or Celestial Intelligencer_ (1801), bk.
i. p. 146.
ALPHONSE LOUIS CONSTANT,(1) a famous French occultist of the nineteenth century, who wrote under the name of "ELIPHAS LEVI," describes yet another system of talismans. He says: "The Pentagram must be always engraved on one side of the talisman, with a circle for the Sun, a crescent for the Moon, a winged caduceus for Mercury, a sword for Mars, a G for Venus, a crown for Jupiter, and a scythe for Saturn. The other side of the talisman should bear the sign of Solomon, that is, the six-pointed star formed by two interlaced triangles; in the centre there should be placed a human figure for the sun talismans, a cup for those of the Moon, a dog"s head for those of Jupiter, a lion for those of Mars, a dove"s for those of Venus, a bull"s or goat"s for those of Saturn. The names of the seven angels should be added either in Hebrew, Arabic, or magic characters similar to those of the alphabets of Trimethius. The two triangles of Solomon may be replaced by the double cross of Ezekiel"s wheels, this being found on a great number of ancient pentacles. All objects of this nature, whether in metals or in precious stones, should be carefully wrapped in silk satchels of a colour a.n.a.logous to the spirit of the planet, perfumed with the perfumes of the corresponding day, and preserved from all impure looks and touches."(2)
(1) For a biographical and critical account of this extraordinary personage and his views, see Mr A. E. WAITE"S _The Mysteries of Magic: a Digest of the writings of_ ELIPHAS LEVI (1897).
(2) _Op. cit_., p. 201.
ELIPHAS LEVI, following PYTHAGORAS and many of the mediaeval magicians, regarded the pentagram, or five-pointed star, as an extremely powerful pentacle. According to him, if with one horn in the ascendant it is the sign of the microcosm--Man. With two horns in the ascendant, however, it is the sign of the Devil, "the accursed Goat of Mendes," and an instrument of black magic. We can, indeed, trace some faint likeness between the pentagram and the outline form of a man, or of a goat"s head, according to whether it has one or two horns in the ascendant respectively, which resemblances may account for this idea. Fig. 30 shows the pentagram embellished with other symbols according to ELIPHAS LEVI, whilst fig. 31 shows his embellished form of the six-pointed star, or Seal of SOLOMON. This, he says, is "the sign of the Macrocosmos, but is less powerful than the Pentagram, the microcosmic sign," thus contradicting PYTHAGORAS, who, as we have seen, regarded the pentagram as the sign of the Macrocosm. ELIPHAS LEVI a.s.serts that he attempted the evocation of the spirit of APOLLONIUS of Tyana in London on 24th July 1854, by the aid of a pentagram and other magical apparatus and ritual, apparently with success, if we may believe his word. But he sensibly suggests that probably the apparition which appeared was due to the effect of the ceremonies on his own imagination, and comes to the conclusion that such magical experiments are injurious to health.(1)
(1) _Op cit_. pp. 446-450.
Magical rings were prepared on the same principle as were talismans.
Says CORNELIUS AGRIPPA: "The manner of making these kinds of Magical Rings is this, viz.: When any Star ascends fortunately, with the fortunate aspect or conjunction of the Moon, we must take a stone and herb that is under that Star, and make a ring of the metal that is suitable to this Star, and in it fasten the stone, putting the herb or root under it--not omitting the inscriptions of images, names, and characters, as also the proper suffumigations...."(1) SOLOMON"S ring was supposed to have been possessed of remarkable occult virtue. Says JOSEPHUS (_c_. A.D. 37-100): "G.o.d also enabled him (SOLOMON) to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also by which distempers are alleviated. And he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return; and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole mult.i.tude of his soldiers. The manner of the cure was this; he put a ring that had under the seal a root of one of those sorts mentioned by Solomon, to the nostrils of the demoniac, after which he drew out the demon through his nostrils: and when the man fell down immediately, he abjured him to return unto him no more, making still mention of Solomon, and reciting the incantations which he composed."(2)
(1) H. C. AGRIPPA: _Occult Philosophy_, bk. i. chap. xlvii. (WHITEHEAD"S edition, pp. 141 and 142).
(2) FLAVIUS JOSEPHUS: _The Antiquities of the Jews_ (trans. by W.
WHISTON), bk. viii. chap. ii., SE 5 (45) to (47).
Enough has been said already to indicate the general nature of talismanic magic. No one could maintain otherwise than that much of it is pure nonsense; but the subject should not, therefore, be dismissed as valueless, or lacking significance. It is past belief that amulets and talismans should have been believed in for so long unless they APPEARED to be productive of some of the desired results, though these may have been due to forces quite other than those which were supposed to be operative. Indeed, it may be said that there has been no widely held superst.i.tion which does not embody some truth, like some small specks of gold hidden in an uninviting ma.s.s of quartz. As the poet BLAKE put it: "Everything possible to be believ"d is an image of truth";(1) and the attempt may here be made to extract the gold of truth from the quartz of superst.i.tion concerning talismanic magic. For this purpose the various theories regarding the supposed efficacy of talismans must be examined.
(1) "Proverbs of h.e.l.l" (_The Marriage of Heaven and h.e.l.l_).
Two of these theories have already been noted, but the doctrine of effluvia admittedly applied only to a certain cla.s.s of amulets, and, I think, need not be seriously considered. The "astral-spirit theory" (as it may be called), in its ancient form at any rate, is equally untenable to-day. The discoveries of new planets and new metals seem destructive of the belief that there can be any occult connection between planets, metals, and the days of the week, although the curious fact discovered by Mr OLD, to which I have referred (footnote, p. @@), a.s.suredly demands an explanation, and a certain validity may, perhaps, be allowed to astrological symbolism. As concerns the belief in the existence of what may be called (although the term is not a very happy one) "discarnate spirits," however, the matter, in view of the modern investigation of spiritistic and other abnormal psychical phenomena, stands in a different position. There can, indeed, be little doubt that very many of the phenomena observed at spiritistic seances come under the category of deliberate fraud, and an even larger number, perhaps, can be explained on the theory of the subconscious self. I think, however, that the evidence goes to show that there is a residuum of phenomena which can only be explained by the operation, in some way, of discarnate intelligences.(1) Psychical research may be said to have supplied the modern world with the evidence of the existence of discarnate personalities, and of their operation on the material plane, which the ancient world lacked. But so far as our present subject is concerned, all the evidence obtainable goes to show that the phenomena in question only take place in the presence of what is called "a medium"--a person of peculiar nervous or psychical organisation.
That this is the case, moreover, appears to be the general belief of spiritists on the subject. In the sense, then, in which "a talisman"
connotes a material object of such a nature that by its aid the powers of discarnate intelligences may become operative on material things, we might apply the term "talisman" to the nervous system of a medium: but then that would be the only talisman. Consequently, even if one is prepared to admit the whole of modern spiritistic theory, nothing is thereby gained towards a belief in talismans, and no light is shed upon the subject.
(1) The publications of The Society for Psychical Research, and FREDERICK MYERS" monumental work on _Human Personality and its Survival of Bodily Death_, should be specially consulted. I have attempted a brief discussion of modern spiritualism and psychical research in my _Matter, Spirit, and the Cosmos_ (1910), chap. ii.
Another theory concerning talismans which commended itself to many of the old occult philosophers, PARACELSUS for instance, is what may be called the "occult force" theory. This theory a.s.sumes the existence of an occult mental force, a force capable of being exerted by the human will, apart from its usual mode of operation by means of the body. It was believed to be possible to concentrate this mental energy and infuse it into some suitable medium, with the production of a talisman, which was thus regarded as a sort of acc.u.mulator for mental energy. The theory seems a fantastic one to modern thought, though, in view of the many startling phenomena brought to light by psychical research, it is not advisable to be too positive regarding the limitations of the powers of the human mind. However, I think we shall find the element of truth in the otherwise absurd belief in talismans by means of what may be called, not altogether fancifully perhaps, a transcendental interpretation of this "occult force" theory. I suggest, that is, that when a believer makes a talisman, the transference of the occult energy is ideal, not actual; that the power, believed to reside in the talisman itself, is the power due to the reflex action of the believer"s mind. The power of what transcendentalists call "the imagination" cannot be denied; for example, no one can deny that a man with a firm conviction that such a success will be achieved by him, or such a danger avoided, will be far more likely to gain his desire, other conditions being equal, than one of a pessimistic turn of mind. The mere conviction itself is a factor in success, or a factor in failure, according to its nature; and it seems likely that herein will be found a true explanation of the effects believed to be due to the power of the talisman.
On the other hand, however, we must beware of the exaggerations into which certain schools of thought have fallen in their estimates of the powers of the imagination. These exaggerations are particularly marked in the views which are held by many nowadays with regard to "faith-healing," although the "Christian Scientists" get out of the difficulty--at least to their own satisfaction--by ascribing their alleged cures to the Power of the Divine Mind, and not to the power of the individual mind.
Of course the real question involved in this "transcendental theory of talismans" as I may, perhaps, call it, is that of the operation of incarnate spirit on the plane of matter. This operation takes place only through the medium of the nervous system, and it has been suggested,(1) to avoid any violation of the law of the conservation of energy, that it is effected, not by the transference, as is sometimes supposed, of energy from the spiritual to the material plane, but merely by means of directive control over the expenditure of energy derived by the body from purely physical sources, _e.g_. the latent chemical energy bound up in the food eaten and the oxygen breathed.
(1) _Cf_ Sir OLIVER LODGE: _Life and Matter_ (1907), especially chap.
ix.; and W. HIBBERT, F.I.C.: _Life and Energy_ (1904).
I am not sure that this theory really avoids the difficulty which it is intended to obviate;(1) but it is at least an interesting one, and at any rate there may be modes in which the body, under the directive control of the spirit, may expend energy derived from the material plane, of which we know little or nothing. We have the testimony of many eminent authorities(2) to the phenomenon of the movement of physical objects without contact at spiritistic seances. It seems to me that the introduction of discarnate intelligences to explain this phenomenon is somewhat gratuitous--the psychic phenomena which yield evidence of the survival of human personality after bodily death are of a different character. For if we suppose this particular phenomenon to be due to discarnate spirits, we must, in view of what has been said concerning "mediums," conclude that the movements in question are not produced by these spirits DIRECTLY, but through and by means of the nervous system of the medium present. Evidently, therefore, the means for the production of the phenomenon reside in the human nervous system (or, at any rate, in the peculiar nervous system of "mediums"), and all that is lacking is intelligence or initiative to use these means. This intelligence or initiative can surely be as well supplied by the sub-consciousness as by a discarnate intelligence. Consequently, it does not seem unreasonable to suppose that equally remarkable phenomena may have been produced by the aid of talismans in the days when these were believed in, and may be produced to-day, if one has sufficient faith--that is to say, produced by man when in the peculiar condition of mind brought about by the intense belief in the power of a talisman. And here it should be noted that the term "talisman" may be applied to any object (or doctrine) that is believed to possess peculiar power or efficacy. In this fact, I think, is to be found the peculiar danger of erroneous doctrines which promise extraordinary benefits, here and now on the material plane, to such as believe in them. Remarkable results may follow an intense belief in such doctrines, which, whilst having no connection whatever with their accuracy, being proportional only to the intensity with which they are held, cannot do otherwise than confirm the believer in the validity of his beliefs, though these may be in every way highly fantastic and erroneous. Both the Roman Catholic, therefore, and the Buddhist may admit many of the marvels attributed to the relics of each other"s saints; though, in denying that these marvels prove the accuracy of each other"s religious doctrines, each should remember that the same is true of his own.
(1) The subject is rather too technical to deal with here. I have discussed it elsewhere; see "Thermo-Dynamical Objections to the Mechanical Theory of Life," _The Chemical News_, vol. cxii. pp. 271 _et seq_. (3rd December 1915).
(2) For instance, the well-known physicist, Sir W. F. BARRETT, F.R.S.
(late Professor of Experimental Physics in The Royal College of Science for Ireland). See his _On the Threshold of a New World of Thought_ (1908), SE 10.
In ill.u.s.tration of the real power of the imagination, I may instance the Maori superst.i.tion of the Taboo. According to the Maories, anyone who touches a tabooed object will a.s.suredly die, the tabooed object being a sort of "anti-talisman". Professor FRAZER(1) says: "Cases have been known of Maories dying of sheer fright on learning that they had unwittingly eaten the remains of a chief"s dinner or handled something that belonged to him," since such objects were, _ipso facto_, tabooed.
He gives the following case on good authority: "A woman, having partaken of some fine peaches from a basket, was told that they had come from a tabooed place. Immediately the basket dropped from her hands and she cried out in agony that the atua or G.o.dhead of the chief, whose divinity had been thus profaned, would kill her. That happened in the afternoon, and next day by twelve o"clock she was dead." For us the power of the taboo does not exist; for the Maori, who implicitly believes in it, it is a very potent reality, but this power of the taboo resides not in external objects but in his own mind.