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      History of Necromancy in the East

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

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

The religion of Persia was that of Zoroaster and the Magi. When Ardshir, or Artaxerxes, the founder of the race of the Sassanides, restored the throne of Persia in the year of Christ 226, he called together an assembly of the Magi from all parts of his dominions, and they are said to have met to the number of eighty thousand. ¹⁴³ These priests, from a remote antiquity, had to a great degree preserved their popularity, and had remarkably adhered to their ancient institutions.

They seem at all times to have laid claim to the power of suspending the course of nature, and producing miraculous phenomena. But in so numerous a body there must have been some whose pretensions were of a more moderate nature, and others who displayed a loftier aspiration. The more ambitious we find designated in their native language by the name of Jogees, ¹⁴⁴ of the same signification as the Latin juncti.

Their notions of the Supreme Being are said to have been of the highest and abstrusest character, as comprehending every possible perfection of power, wisdom and goodness, as purely spiritual in his essence, and incapable of the smallest variation and change, the same yesterday, today, and for ever. Such as they apprehended him to be, such the most perfect of their priests aspired to make themselves. They were to put off all human weakness and frailty; and, in proportion as they assimilated, or rather became one with the Deity, they supposed themselves to partake of his attributes, to become infinitely wise and powerful and good. Hence their claim to suspend the course of nature, and to produce miraculous phenomena. For this purpose it was necessary that they should abstract themselves from every thing mortal, have no human passions or partialities, and divest themselves as much as possible of all the wants and demands of our material frame. Zoroaster appears indeed to have preferred morality to devotion, to have condemned celibacy and fasting, and to have pronounced, that “he who sows the ground with diligence and care, acquires a greater stock of religious merit than he who should repeat ten thousand prayers.” But his followers at least did not abide by this decision. They found it more practicable to secure to themselves an elevated reputation by severe observances, rigid self-denial, and the practice of the most inconceivable mortifications. This excited wonder and reverence and a sort of worship from the bystander, which industry and benevolence do not so assuredly secure. They therefore in frequent instances lacerated their flesh, and submitted to incredible hardships. They scourged themselves without mercy, wounded their bodies with lancets and nails, ¹⁴⁵ and condemned themselves to remain for days and years unmoved in the most painful attitudes. It was no unprecedented thing for them to take their station upon the top of a high pillar; and some are said to have continued in this position, without ever coming down from it, for thirty years. The more they trampled under foot the universal instincts of our nature, and shewed themselves superior to its infirmities, the nearer they approached to the divine essence, and to the becoming one with the Omnipresent. They were of consequence the more sinless and perfect; their will became the will of the Deity, and they were in a sense invested with, and became the mediums of the acts of, his power. The result of all this is, that they who exercised the art of magic in its genuine and unadulterated form, at all times applied it to purposes of goodness and benevolence, and that their interference was uniformly the signal of some unequivocal benefit, either to mankind in general, or to those individuals of mankind who were best entitled to their aid. It was theirs to succour virtue in distress, and to interpose the divine assistance in cases that most loudly and unquestionably called for it.

      Such, we are told, was the character of the pure and primitive magic, as it was handed down from the founder of their religion. It was called into action by the Jogees, men who, by an extraordinary merit of whatever sort, had in a certain sense rendered themselves one with the Deity. But the exercise of magical power was too tempting an endowment, not in some cases to be liable to abuse. Even as we read of the angels in heaven, that not all of them stood, and persevered in their original sinlessness and integrity, so of the Jogees some, partaking of the divine power, were also under the direction of a will celestial and divine, while others, having derived, we must suppose, a mighty and miraculous power from the gift of God, afterwards abused it by applying it to capricious, or, as it should seem, to malignant purposes. This appears to have been every where essential to the history of magic. If those who were supposed to possess it in its widest extent and most astonishing degree, had uniformly employed it only in behalf of justice and virtue,

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