The World Bewitched, Chapter 14
CHAP. XIV. That the Doctrine of the Spirits, and the exerciſe of Magick, are alſo in requeſt amongſt the Mahometans.
Sect. 1. WE cannot ſay many things with great certainty, concerning the Mahometans, upon the matter in hand, for we muſt learn it, either in the Alcoran, that is the Law of Mahomet, or from the Precepts of their Doctors, which very much differ from the Law. As to the Alcoran, I would not truſt to any but my ſelf, and therefore have read it, ſheet by ſheet, from the beginning to the end; but could not gather any particulars, relating to our ſubject, except that little which I ſhall mention hereafter. Beſides, there are come to my hands but very few writings of the Mahometans: yet I have read ſome very credible Chriſtian Authors, that treat of their belief, whom I ſhall preſume to make uſe of; becauſe every one knows, that during their abode amongſt thoſe Nations, they have examined very impartially and narrowly, ſuch things as they relate. Now there's none but knows, that the Doctrine and Worſhip of that Sect, as they are contained in the Alcoran and their other Writings, are involved with many Fables and Fictions, which are generally received as Truth amongſt them, but explained in a very rational ſenſe by the Learned, which makes it, that they are not ſo intolerable in that reſpect, as that they are falſe and groundleſs. And therefore, 'tis but reaſonable to uſe this circumſpection that knowing that ſort of People to be Men of ſenſe, as there are many in other Sects, we interpret their Fables only with relation to that, which is clearly and ſignificantly expreſs'd in other places, and in reference to the tendency they ſeem to have, in what is related of their other Opinions.
Sect. 2. It is alſo reaſonable to relate at firſt, what is to be gathered from the Alcoran, and to joyn to it afterwards, what other Authors ſupply us with, either as to the Doctrine of the Spirits taught amongſt the Muſulmans, that is the Faithful, as they love to call themſelves, or as to their practices in Witchcraft and Divinations. But becauſe the Book of Laws collected after the death of Mahomet by his Diſciples, that are the moſt famous Doctors of the Muſulmans, is not uniform, as to the Order in which it is tranſlated in ſeveral Languages; for the conveniency of the Reader, I deſign to follow the diviſion obſerved by du R…er, in his French Tranſlation, and by le Verrier in his Dutch, who both div…de the whole work into 113 Chapters.
Sect. 3. Firſt of all, 'tis amongſt them a fundamental point, repeated above a hundred times in the Book of the Law, that God is but One, and hath no partner: in which they perfectly agree with the Jews, even in reference to the Holy Trinity, as has been already mention'd, Chap. 12. Sect. 1. Marmol ſays however, in the firſt part of his deſcription of Africa, Pag. 128. Edit. Paris. That the Morabites, a Sect of Mahometan Arabs, hold that the Heavens, Stars and Elements make up but one God together. The Sahis, another Sect of the Turks, believe that there is ſome Deity in the Sun and Moon, becauſe of the influence thoſe two great Lights of the Univerſe, have upon ſublunary Creatures, according to the Relation of Ricaut in his deſcription of Turkey, Book 2. Chap. 12. De la Vall in his journey, Book 4. Chap. 17. ſays, that amongſt the Perſians, ſeveral Mahometans aſcribe aſſiſting Forms and Intelligences to the Sun, Moon and Stars, by which they are quickned and directed, as our Bodies are by our Souls.
Sect. 4. In moſt, or all the pages of the Alcoran, mention is made of the Holy Angels, of the wicked Devil, and of the Original of Devils, far more rationally, than in the Books of the Jews. For they make the Angels immaterial, tho' they believe that they appear in a Corporeal ſhape, as is to be read in this paſſage of the 5th, Chapter. The Angels, ſay they, are the only conſtant and immutable Creatures, there being no others endued with ſuch Properties. Thus is this paſſage quoted by Levinius Varnerius in his Miſcellanies, who has extracted it from ſome other Book. But this is a reaſoning of the mo…t thinking part and the beſt Philoſophers amongſt them. For Mahomet himſelf believ'd that the Angels had been created of ſome certain Matter, as he gives us to know in one of his Fables, to be related anon. He often ſpeaks too groſly, and gives us occaſion to doubt whether he underſtands in a proper or figurative Senſe, what he ſo frequently ſays, that the Angels go to and fro, hear the Law, have Beings, and even are diſtinguiſh'd into Males and Females; for he believes that diſtinction of Sexes to be found in every thing; See his 52, Chap. pa. 594. He no leſs vilifies the Dignity of Angels, aſcribing the cauſe of the fall of ſome to their refuſal of paying an extraordinary Honour to Adam, who was wiſer than they were, and convers'd more familiarly with God. For God taught Adam the Names of all things, and Adam taught them to the Angels, Chap. 2. pa. 5. Laſtly, the great number of Guardian Angels, whom he gives to every Muſulman, evidently infers, that one of his Diſciples was look'd upon by him of greater worth than ſeveral Angels.
Sect. 5. Mahomet has very plainly expreſs'd, in ſeveral places of his Book of the Law, his Opinion upon the Nature and Original of Devils, who at the beginning were created in the rank of the Angels, whence they fell for their envy. Thus in the 6th, Chap. Pag. 109. he introduces God, ſpeaking to him. I have created and made thee, I have commanded the Angels to adore Adam, which they have done, ſave only the Devil. This place muſt be underſtood with the diſtinction, brought by Levinius Varnerius, out of a Turkiſh Book, Adoration belongs to the Great God as a Worſhip, but it may belong to others as a mark of Veneration. In that Senſe it is that Adam was adored by the Angels, and Joſeph by his Father and Brothers. Mahomet proceeds, relating what God ſaid to the Devil. What hinders you from adoring Adam, as I have order'd you? The Devil Anſwer'd, Becauſe I am Superior to him, ſince thou haſt created me out of Fire, and Man out of Clay. Hereupon I ſaid, Go out of Paradiſe, 'tis not the abode of the proud; thou ſhalt be in the number of thoſe that are cover'd with infamy. He replyed, Let me be here till the day of the Reſurrection. Why, ſaid he, haſt thou tempted me? I ſhall, ſaid he, turn Men from the right way, I ſhall hinder them by all means from believing thy Law, and even let the greateſt part fall into ungratefulneſs. I ſaid to him, Go out of Paradiſe, thou ſhalt be rejected by all the world, and deprived from the effects of my Mercy, and I ſhall fill Hell with thoſe that ſhall liſten to thee, and follow thee. The ſame Relation is repeated in the 14, 16, and 37 Chapters. Pag. 293, 381, and 511. And thô he mentions but one Devil, as the Chief, he nevertheleſs believes a vaſt number of good and wicked Angels; for in the 7th, Chapter he ſpeaks of thouſands of good Angels, whom God ſent once from Heaven to his aſſiſtance, whilſt he prayed; he likewiſe mentions the Demons in the plural number, as Chap. 6. We have created Hell to puniſh Devils and Men.
Sect. 6. His diſtinction betwixt the ſtate of Angels and Devils is not to be rejected in all reſpects: ſuch as they are towards God and the Faithful, ſuch he deſcribes them to be one towards another: Chap. 7. Pag. 198. God ſaid to his Angels, I will be with you, confirm the ſteps of the true faithful. Chap. 11.278. The Angels tremble in the preſence of God, Chap. 20. Pag. 360. They are not aſhamed to ador… him. And again, Chapter 15. Pag. 296. God orders his Angels to go down, and ſends his inſpiration to whom he pleaſes. This, as he believes, particularly happens ſome certain Nights; Chap, 96. Pag. 284. The Angels deſcend at night upon Earth, by the leave of their Lord; and viſit the true faithful, till the break of the day: Chap. 12. Pag. 290. They will viſit the faithful in the Garden of Eden, they will ſalute them, and ſay, here is the reward of their perſeverance; here is the Eternal Grace.
Sect. 7. As he holds that the Angels are always ready to ſerve God, on behalfe of the Faithful; ſo he believed them no leſs forward, in performing his Orders againſt the impious. When, ſays he, Chap. 5. pag. 155. the wicked are at the point of death, the Angels ſtretch out their hands to ſeize upon their Souls. And further, P. 172. The Angels of death ſhall kill thoſe that blaſpheme God and his Commandments; Chap. 7. Pag. 203, 204. Thou haſt ſeen that the Angels have put to death the unfaithful, and ſtricken them, before and behind. A great power for the executing of God's Judgments, is aſcribed to them: for an Angel is ſufficient to deſtroy all the Inhabitants of the World, as Levinius Varnerius quotes it out of a Turkiſh Book.
Sect. 8. He forgets not the evils cauſed by the Devil for the ſeducing of Man. The firſt was his having them baniſh'd from Paradiſe, Chap. 1. Pag. 7. He cauſed Adam and his Wife to ſin, and to fall from the Grace in which they were, Chap. 2. Pag. 8. God advertiſes Mahomet▪ that the Devil would make h…m afraid of the unfaithful, Pag. 150. The Devil will make them forget my Commandments, Pag. 160. Think upon the day in which I ſhall gather all the Peop…e, and ſay to the Devil, O thou Prince of the Devils, why haſt thou rebelled againſt me? Chap. 56. Pag. 608. For the Devil has puft up Man, and made …im revolt from the Commandments of God. He ſeems even to believe, that the malice of the Devil extends as far as the Stars, with which, he ſays, God has adorned the Heavens and which he preſerves againſt the attempts of the Devils, Chap. 40. Pag. 534.
Sect. 9. Such are his Opinions as to the Angels in general; but as to their particular Miniſtry, Thevenot relates, That the Turks acknowledge Guardian Angels, but in far greater number than we do, for, ſay they, God has ordained 70 Angels for an inviſible Guard to each Muſulman, and there happens nothing to any perſon, but they attribute it to them. Each has his particular Office, one watches over one Member, and th'other over another; one is ſo ſubſervient in this, and the other in that Affair. Amongſt all thoſe Angels, there are two who preſide over all the reſt, ſitting one on the Right, and th'other on the Left hand, and being call'd Kerim Kiatib, that is to ſay, Merciful Writers: That on the Right hand keeps account of the good Actions, and that on the Left of the bad. They are ſo merciful that they ſpare him, if he commits any ſin before he falls aſleep, hoping he ſhall repent, if not, they ſet it down, but if he repents, they write, Eſtig fourillah, God forgive. They accompany him every where, unleſs when he goes to the Neceſſary houſe, whither they let him go alone, waiting for him at the door where they again take poſſeſſion of him. For that reaſon, when the Turks go to that place, they go in with the Left Foot, and when they come out, they put the Right Foot foremoſt, that the Angel who ſets down their good Works, ſhould ſeize firſt upon them. Mahomet himſelf confirms that Fable, ſaying, Chap. 52. Pag. 594. Think, O Man, on the day when thou ſhalt ſee near thee, thy good Angel on thy Right hand, and thy bad Angel on thy Left, who have noted and written whatever thou haſt done.
Sect. 10. 'Tis obſervable, that this Fable has its Original from the immortality of the Soul, and the reſurrection of the dead, which the Turks believe, and are plainly expreſs'd in the foregoing words and elſe-where: as Chap. 12. Pag. 280. The faithful ſhall go into the Garden of Eden: but to the unfaithful he ſays, Pag. 288. Hell is the place to which you are deſtin'd. Chap. 52. Pag. 594. God takes up the Soul of Man, as he thinks fit, to ſend her into one of thoſe places. But firſt, ſhe returns into the Body after its burying, to undergo the ſtrict examination of two frightful Angels, Munquir and Guauquir; the Fable which Thevenot relates upon their account, and that of the Beaſts, is ſo groſs, that I ſhould be aſhamed to recite it at large.
Sect. 11. In the mean while it will not be unſerviceable to our ſubject, to give a more particular inſtruction of their belief upon the ſtate of the Dead. I will not here ſpeak of their Carnal Paradiſe, becauſe I treat not of all the points of the Mahometan Religion, but only of what concerns the the Spirits; they acknowledge that there are appointed two very different places, one for the damned, and the other for the ſaved; that is to ſay, there are Men, who have done ſo many good works, that at the very hour they expire, they are admitted into the happineſs of Paradiſe; but there are others, who having not a ſufficient Faith, are ſubjected to I pains for their Sins, until they be all expiated; after which they enjoy in Paradiſe, the ſame felicity with the others, that are gone in firſt. But as to the unfaithful and wicked, they go to burn forever in Hell, where there bodies are as often repaired by God, as they are reduced to Aſhes, that their torments may be Eternal: That's the ſubſtance of what Thevenot writes, Chap. 20 and 31 of his journey, and Ricaut ſays almoſt the ſame thing, Chap. 2.6. and 12.
Sect. 12. The tranſmigration of Souls from one body into another, not only of Human Souls, but likewiſe of thoſe of Beaſts, is alſo believed by ſome Mahometans. Ricaut teſtifies, Book 2. Ch. 12. That one of their Sects, called Munaſichi, holds that Opinion; and takes occaſion from thence to relate how one Roboroski, a Polander, was dealt with by a Drugiſt, that was angry with him, becauſe he had kick'd his Dog, for they believe, That the Souls of Men after Death, enter into the bodies of ſuch Beaſts, with which the Nature and temper of the bodies, that were animated by thoſe Souls, had moſt relation; that the Soul of a Glutton paſſed into the body of a Hog; that of a Letcherous, into that of a He-goat; that of a Generous perſon, is deſtin'd to animate a Horſe, and that of a Watchful Man to quicken a Dog. To this he adds, ſeveral circumſtances, which the curious may ſee in his own Book. He likewiſe aſſerts that the Sect Eſchrakin, that is, illuminated, is likewiſe Pythagorean, but that it holds not much of the Doctrines of the Alcoran, thô moſt of it's followers are the Schicks, or the Preachers and chief Doctors of the Turks. They have more rational Opinions than the others, concerning the immateriality of Spirits, and the Heavenly happineſs.
Sect. 13. For the Sahins or Sahis, of whom mention is made before, ſcarce believe that the Soul is immortal. Delavalle in his 4th Book, Ch. 23. deſcribes ſome Perſians that are like them, they are calied elh eltabquid, that is, People of truth or certainty. They conſtitute the Eſſence of the Soul in the mixture and union of the 4 Elements, as far as I can obſerve by the explication he gives of their belief. The Soul returns to God in the ſame manner as ſhe proceeded from him, for ſhe proceeds from him, in as much as he is the Author of that complication, of the 4 Elements, and ſhe returns to him, in as much as he ſeparates them. That Sect is very numerous, thô look'd upon as Heretical by other Perſians.
Sect. 14. Every one of thoſe various Opinions, is diſcoverable, by the practices of it's followers. Delavalle relates Ch. 17. that the Perſians have a great veneration for the greateſt and eldeſt Trees, becauſe they perſwade themſelves, that they are the abode of the Souls of the bleſſed; for which Reaſon they call them Pir, that is, An Ancient Man, or Scheich, the Eldeſt, or Iman, Prieſt, ſuppoſing that the Souls of the Prieſts and Old Men, dwell in ſuch Trees. There are others, who having learned from Pythagoras, to enquire afrer the Virtue and Myſtery of numbers, are addicted to all ſorts of Witchcraft, as the Inhabitants of the Coaſt of Coromandel, Ch. 8 Sect. 5. They boaſt ſays Marmol, Book 2. Chap. 3. pag. 131. That the Celeſtial Spirits appear to them, and communicate to them an entire knowledge of the affairs of this World. They are much feared and reverenced in Africa, as being great ſorcerers. The rule they keep was compoſed by one Boni, named by the Arabs, The Father of Enchantments and Witchcrafts; the laſt of the three Books he has written is called The ſecret of the Divine Attributes; and treats of the Virtue of 90 Names of God. But 'tis fit to mention here, a ſort of Cabala in great requeſt with part of thoſe Nations, and like that of the Jews, ſave that it is not drawn from the Holy writ, for they name it a natural Science, but ſay, that he muſt be an Aſtrologer who preſumes to put it in uſe.
Sect 15. The ſame Author adds, That in Great Cairo, and the Towns of Barbary, there is a vaſt number of People that runs up and down, and pretend to three ſorts of Divination; ſome divine by the black Art with Draughts and Figures, ſome with a glaſs Veſſel full of Water, into which they power a drop of Oyl, that becomes very thin and clear, wherein they pretend to ſee Troops of Devils marching in order of Battle, ſome by Water, and others by Land; as ſoon as they ſtop, Queries are put to them, and they anſwer by ſigns with the Eyes and Hands. But to that Witchcraft, little Children are required, for the great ones ſee nothing, whereas the others look into the Oyl, and being asked, whether they ſee the ſigns which the Devils make, they anſwer yes, which gives them great credit, and gets them plenty of Money. The Catoptromancy of the Ancients was ſomthing like that, Chap. 3. Sect 10. That ſort of People are called in Mauritania, Moralcimines, that is, Enchanters, becauſe they boaſt of bewitching the Devils by words. The third ſort of thoſe rambling Diviners, are Women, that make People believe, they converſe with Devils, ſome of whom are white, and others red or black. When they are about to Divine, they beſmoke themſelves with Sulphur and other ſtinking drugs; after which the Demon, as they ſay, ſeizes upon them, and they change their Voice as thô be ſpake by their Mouth; then the enquirers approach and ask with great humbleneſs, what they deſire, and having received an Anſwer, go away leaving a preſent in the Witches Houſe.
Sect. 16. The Bumicils are doubtleſs great forcecers too, Theſe fight againſt the Devils, as they ſay, and go all bruiſed and cover'd with blows in a great fright; often at Noon day they counterfeit a Skirmiſh before the People, two or three hours long, with Spears or Zagaies, until they fall down all loaden with blows; but having reſted a while, they come to themſelves again, and walk. I could not hitherto diſcover what rule they follow, thô they are held to be Monks. There are others in Barbary maimed exorciſts, who boaſt of expelling Devils, and when they cannot compaſs their end, they ſay that the party is credulous; or that it is a Celeſtial Spirit. Theſe draw Circles, or write ſome Characters, and make marks on the Hand or Face of the poſſeſſed; then they beſmoke him with ſtinking ſmels, and make their Conjuration. They ask the Spirit how he is entered into that body, whence he comes, what he is, how he is call'd, and at laſt order him to be gone.
Sect. 17. I muſt yet relate ſomthing out of Ricaut concerning the Turbes. There is a ſort of Dervis called Mevelevi, who turn with great skill and ſwiftneſs at the ſound of the Flute, affirming, that it is by devotion and the example of their Patron Mevelava, who always turned in that manner, without taking in any nouriſhment during a fortnight, whilſt his friend Haraze was playing on the inſtrument; at the end of which, he fell into an extaſie, wherein he received from Heaven, the rules of his order, with many wonderful revelations. Now his ſucceſſors, who are inclin'd to Lazineſs, and yet cannot be quiet, follow his example in this manner. Some learn Legerdemains to amuſe People and apply themſelves to Magick and Conjurations, by the help of familiar Spirits. From this place, in which the Author ſpeaks of his own Head, it appears that he acknowledges ſome ſuch Spirits, and argues about them according to his Opinion. Afterwards he makes ſome quotations out of Busbeek that are very pertitent to our ſubject.
Sect. 18. There is, ſays he, in Egypt, a Cloyſter conſecrated to a Saint, called Kederlei; the Dervis that dwell in it, boaſt that by the Virtue of Kederlei they bewitch Serpents and Vipers, and handle them at boldly as innocent Beaſts. Others are not afraid of the ſtings of Vipers, or Aſps, and put them with the Hand into bags, as we do worms, where they keep them. Others enchant Snakes by certain words, and make them ſtop on a ſudden, when they are creeping on the banks of the Nile, ſome of them pretend that power to be Hereditary in their Family, and to paſs from Father to Son; and others boaſt, that it is a gift of God, in reward of Virtue and Holineſs. I have heard ſome Travellers ſay, there are Men in Perſia and the Indies, whom our People look'd upon as great ſorcerers, becauſe they made Serpents dance and ſtand upright in a box at the ſound of their Voice, at the winding of a Pipe, or the playing of ſome other Muſical Inſtrument. This will be matter of examination hereafter.
Sect. 19. Whatever has been hitherto ſaid of the Mahometans, makes it ſufficiently known, that amongſt them, as amongſt other Nations, their practices are anſwerable to their Doctrines; for if their Witchcraft and Exorciſms proceed not all from their ſuperſtitions, yet they are not inconſiſtent with them. It is ſtrange, that ſuch as aſcribe a Soul and Life to the Celeſtial Lamps, that acknowledge the Stars to influence, Human Actions, and ſearch for Myſteries, in numbers, letters and names, ſhould be addicted to Witchcraft and Divinations, and make them part of their religious worſhip; neither is it ſurpriſing, that not conceiving Angels, as altogether immaterial, they ſhould fancy Apparitions, either waking or dreaming. 'Tis yet leſs ſtrange, looking upon them, as Creatures of a dignity inferior to their's, ſince they eſtabliſh great numbers of them for the guard of each Muſulman; they ſhould invite and call them to their ſervice by Witchcraft, conſiſting in Characters, in which they imagine a ſecret virtue for that purpoſe; or if they ſhould believe, by the ſame means and Virtue to be able to expel wicked Angels, their mortal Enemies. But 'tis time to come to the Chriſtian World, and to examine in what ſtate things are at home.