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He told me about his children, and then we walked back to the club.

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He knows you well. I can't make out who he is. He said he wasn't allowed to. Not a Mohammedan? Why ever didn't you tell me you'd been talking to a native? I was going all wrong. How perfectly magnificent! While we talk about seeing the real India, she goes and sees it, and then forgets she's seen it. From his mother's description he had thought the doctor might be young Muggins from over the Ganges, and had brought out all the comradely emotions. What a mix-up!

Isaiah 65; Isaiah 66; Revelation 21; Revelation 22

Why hadn't she indicated by the tone of her voice that she was talking about an Indian? Scratchy and dictatorial, he began to question her. What was he doing there himself at that time of night? Then it was impudence. It's an old trick. I wish you had had them on. As soon as I answered he altered. What is the difference, please? His mother did not signify—she was just a globe-trotter, a temporary escort, who could retire to England with what impressions she chose.

But Adela, who meditated spending her life in the country, was a more serious matter; it would be tiresome if she started crooked over the native question. Pulling up the mare, he said, "There's your Ganges. Below them a radiance had suddenly appeared. It belonged neither to water nor moonlight, but stood like a luminous sheaf upon the fields of darkness. He told them that it was where the new sand-bank was forming, and that the dark ravelled bit at the top was the sand, and that the dead bodies floated down that way from Benares, or would if the crocodiles let them.

The young people glanced at each other and smiled; it amused them when the old lady got these gentle creeps, and harmony was restored between them consequently. She continued: "What a terrible river! The radiance was already altering, whether through shifting of the moon or of the sand; soon the bright sheaf would be gone, and a circlet, itself to alter, be burnished upon the streaming void. The women discussed whether they would wait for the change or not, while the silence broke into patches of unquietness and the mare shivered.

On her account they did not wait, but drove on to the City Magistrate's bungalow, where Miss Quested went to bed, and Mrs. Moore had a short interview with her son. He wanted to enquire about the Mohammedan doctor in the mosque. It was his duty to report suspicious characters and conceivably it was some disreputable hakirn who had prowled up from the bazaar. When she told him that it was someone connected with the Minto Hospital, he was relieved, and said that the fellow's name must be Aziz, and that he was quite all right, nothing against him at all.

Did you gather he was well disposed? Did he seem to tolerate us— the brutal conqueror, the sundried bureaucrat, that sort of thing? So he told you that, did he? The Major will be interested. I wonder what was the aim of the remark. I must, in fact! Aziz knew that when he spoke out, so don't you worry.

He had some motive in what he said. My personal belief is that the remark wasn't true. They used to cringe, but the younger generation believe in a show of manly independence. They think it will pay better with the itinerant M. But whether the native swaggers or cringes, there's always something behind every remark he makes, always something, and if nothing else he's trying to increase his izzat— in plain knglo- Saxon, to score.

Of course there are exceptions. When he said "of course there are exceptions" he was quoting Mr. Turton, while " increasing the izzat" was Major Callendar's own. The phrases worked and were in current use at the club, but she was rather clever at detecting the first from the second hand, and might press him for definite examples.

She only said, "I can't deny that what you say sounds very sensible, but you really must not hand on to Major Callendar anything I have told you about Doctor Aziz. I don't want Adela to be worried, that's the fact; she'll begin wondering whether we treat the natives properly, and all that sort of nonsense. She discussed it all on the boat. We had a long talk when we went on shore at Aden. She knows you in play, as she put it, but not in work, and she felt she must come and look round, before she decided— and before you decided.

She is very, very fair-minded. The note of anxiety in his voice made her feel that he was still a little boy, who must have what he liked, so she promised to do as he wished, and they kissed good night. He had not forbidden her to think about Aziz, however, and she did this when she retired to her room.

In the light of her son's comment she reconsidered the scene at the mosque, to see whose impression was correct. Yes, it could be worked into quite an unpleasant scene.


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The doctor had begun by bullying her, had said Mrs. Callendar was nice, and then— finding the ground safe— had changed; he had alternately whined over his grievances and patronized her, had run a dozen ways in a single sentence, had been unreliable, inquisitive, vain. Yes, it was all true, but how false as a summary of the man; the essential life of him had been slain. Going to hang up her cloak, she found that the tip of the peg was occupied by a small wasp. She had known this wasp or his relatives by day; they were not as English wasps, but had long yellow legs which hung down behind when they flew.

Perhaps he mistook the peg for a branch— no Indian animal has any sense of an interior. Bats, rats, birds, insects will as soon nest inside a house as out; it is to them a normal growth of the eternal jungle, which alternately produces houses trees, houses trees. There he clung, asleep, while jackals in the plain bayed their desires and mingled with the percussion of drums. Moore to the wasp. He did not wake, but her voice floated out, to swell the night's uneasiness.

Next day he issued invitation cards to numerous Indian gentlemen in the neighbourhood, stating that he would be at home in the garden of the club between the hours of five and seven on the following Tuesday, also that Mrs. Turton would be glad to receive any ladies of their families who were out of purdah. His action caused much excitement and was discussed in several worlds. Those high officials are different— they sympathize, the Viceroy sympathizes, they would have us treated properly. But they come too seldom and live too far away.

Meanwhile—" "It is easy to sympathize at a distance," said an old gentleman with a beard. Turton has spoken it, from whatever cause. He speaks, we hear. I do not see why we need discuss it further. But I can be a thorn in Mr. Turton's flesh, and if he asks me I accept the invitation. I shall come in from Dilkusha specially, though I have to postpone other business. There was a stir of disapproval.

Who was this ill-bred upstart, that he should criticize the leading Mohammedan landowner of the district? Mahmoud Ali, though sharing his opinion, felt bound to oppose it. Ram Chand! Mahmoud Ali! Ram Chand, the Nawab Bahadur can decide what is cheap without our valuation, I think.

Ram Chand, speaking very pleasantly, for he was aware that the man had been impolite and he desired to shield him from the consequences. It had passed through his mind to reply, "I expect I shall make myself cheap," but he rejected this as the less courteous alternative. I do not see why we should. The invitation is worded very graciously.

When it came, he repeated all that he had said before, though at greater length, ending up with "Till Tuesday, then, gentlemen all, when I hope we may meet in the flower gardens of the club. The Nawab Bahadur was a big proprietor and a philanthropist, a man of benevolence and decision. His character among all the communities in the province stood high. He was a straightforward enemy and a staunch friend, and his hospitality was proverbial.

He held it a disgrace to die rich. When such a man was prepared to motor twenty-five miles to shake the Collector's hand, the entertainment took another aspect. For he was not like some eminent men, who give out that they will come, and then fail at the last moment, leaving the small fry floundering. If he said he would come, he would come, he would never deceive his supporters. The gentlemen whom he had lectured now urged one another to attend the party, although convinced at heart that his advice was unsound.

He had spoken in the little room near the Courts where the pleaders waited for clients; clients, waiting for pleaders, sat in the dust outside. These had not received a card from Mr. And there were circles even beyond these—people who wore nothing but a loincloth, people who wore not even that, and spent their lives in knocking two sticks together before a scarlet doll— humanity grading and drifting beyond the educated vision, until no earthly invitation can embrace it.

All invitations must proceed from heaven perhaps; perhaps it is futile for men to initiate their own unity, they do but widen the gulfs between them by the attempt. So at all events thought old Mr. Graysford and young Mr. Sorley, the devoted missionaries who lived out beyond the slaughterhouses, always travelled third on the railways, and never came up to the club. In our Father's house are many mansions, they taught, and there alone will the incompatible multitudes of mankind be welcomed and soothed.

Not one shall be turned away by the servants on that verandah, be he black or white, not one shall be kept standing who approaches with a loving heart. And why should the divine hospitality cease here? Consider, with all reverence, the monkeys. May there not be a mansion for the monkeys also? Old Mr. Graysford said No, but young Mr. Sorley, who was advanced, said Yes; he saw no reason why monkeys should not have their collateral share of bliss, and he had sympathetic discussions about them with his Hindu friends.

And the jackals? Jackals were indeed less to Mr. Sorley's mind, but he admitted that the mercy of God, being infinite, may well embrace all mammals. And the wasps? He became uneasy during the descent to wasps, and was apt to change the conversation. And oranges, cactuses, crystals and mud? No, no, this is going too far. We must exclude someone from our gathering, or we shall be left with nothing. Moore and Miss Quested were accustomed to consider a successful party. They arrived early, since it was given in their honour, but most of the Indian guests had arrived even earlier, and stood massed at the farther side of the tennis lawns, doing nothing.

I have no idea what we have to do. It's the first time we've ever given a party like this at the club. Heaslop, when I'm dead and gone will you give parties like this? It's enough to make the old type of Burra Sahib turn in his grave. They were gazing rather sadly over the tennis lawn. No, it was not picturesque; the East, abandoning its secular magnificence, was descending into a valley whose farther side no man can see.

Isn't that so, Mrs. She was "saving herself up," as she called it—not for anything that would happen that afternoon or even that week, but for some vague future occasion when a high official might come along and tax her social strength. Most of her public appearances were marked by this air of reserve.

Assured of her approbation, Ronny continued: "The educated Indians will be no good to us if there's a row, it's simply not worth while conciliating them, that's why they don't matter. Most of the people you see are seditious at heart, and the rest 'Id run squealing. The cultivator— he's another story. The Pathan— he's a man if you like. But these people— don't imagine they're India. European costume had lighted like a leprosy. Few had yielded entirely, but none were untouched.

There was a silence when he had finished speaking, on both sides of the court; at least, more ladies joined the English group, but their words seemed to die as soon as uttered. Some kites hovered overhead, impartial, over the kites passed the mass of a vulture, and with an impartiality exceeding all, the sky, not deeply coloured but translucent, poured light from its whole circumference. It seemed unlikely that the series stopped here.

Beyond the sky must not there be something that overarches all the skies, more impartial even than they? Beyond which again. They had tried to reproduce their own attitude to life upon the stage, and to dress up as the middle-class English people they actually were. Save for this annual incursion, they left literature alone. The men had no time for it, the women did nothing that they could not share with the men. Their ignorance of the Arts was notable, and they lost no opportunity of proclaiming it to one another; it was the Public School attitude; flourishing more vigorously than it can yet hope to do in England.

If Indians were shop, the Arts were bad form, and Ronny had repressed his mother when she enquired after his viola; a viola was almost a demerit, and certainly not the sort of instrument one mentioned in public. An "unkind notice" had appeared in the local paper, "the sort of thing no white man could have written," as Mrs. Lesley said. The play was praised, to be sure, and so were the stage management and the performance as a whole, but the notice contained the following sentence: "Miss Derek, though she charmingly looked her part, lacked the necessary experience, and occasionally forgot her words.

Miss Derek did not belong to Chandrapore. She was stopping for a fortnight with the McBrydes, the police people, and she had been so good as to fill up a gap in the cast at the last moment. A nice impression of local hospitality she would carry away with here "To work, Mary, to work," cried the Collector, touching his wife on the shoulder with a switch.

Turton got up awkwardly. Oh, those purdah women! I never thought any would come. Oh dear! The rest stood with their backs to the company and their faces pressed into a bank of shrubs. At a little distance stood their male relatives, watching the venture. The sight was significant: an island bared by the turning tide, and bound to grow. We know why he's here, I think—over that contract, and he wants to get the right side of me for Mohurram, and he's the astrologer who wants to dodge the municipal building regulations, and he's that Parsi, and he's—Hullo!

Pulled the left rein when he meant the right. All as usual. Turton, who had at last begun her progress to the summer-house, accompanied by Mrs. Moore, Miss Quested, and a terrier. They hate it as much as we do. Talk to Mrs. Her husband made her give purdah parties until she struck. Don't forget that. You're superior to everyone in India except one or two of the Ranis, and they're on an equality. She had learnt the lingo, but only to speak to her servants, so she knew none of the politer forms and of the verbs only the imperative mood.

As soon as her speech was over, she enquired of her companions, "Is that what you wanted? Turton, as if she was describing the movements of migratory birds. Her manner had grown more distant since she had discovered that some of the group was Westernized, and might apply her own standards to her. Bhattacharya," the onlooker explained. There was a curious uncertainty about their gestures, as if they sought for a new formula which neither East nor West could provide. When Mrs. Bhattacharya's husband spoke, she turned away from him, but she did not mind seeing the other men.

Indeed all the ladies were uncertain, cowering, recovering, giggling, making tiny gestures of atonement or despair at all that was said, and alternately fondling the terrier or shrinking from him. Miss Quested now had her desired opportunity; friendly Indians were before her, and she tried to make them talk, but she failed, she strove in vain against the echoing walls of their civility. Whatever she said produced a murmur of deprecation, varying into a murmur of concern when she dropped her pocket-handkerchief. She tried doing nothing, to see what that produced, and they too did nothing.

Moore was equally unsuccessful. Turton waited for them with a detached expression; she had known what nonsense it all was from the first. When they took their leave, Mrs. Moore had an impulse, and said to Mrs. Bhattacharya, whose face she liked, "I wonder whether you would allow us to call on you some day. What about the time? We're quite strangers to your country; we don't know when you have visitors," said Miss Quested. Bhattacharya seemed not to know either. Her gesture implied that she had known, since Thursdays began, that English ladies would come to see her on one of them, and so always stayed in.

Everything pleased her, nothing surprised. She added, "We leave for Calcutta to-day. Then she cried, "Oh, but if you do we shall find you gone. Bhattacharya did not dispute it. But her husband called from the distance, "Yes, yes, you come to us Thursday. Oh, please—it distresses me beyond words. A shapeless discussion occurred, during which Mrs. Turton retired, smiling to herself. The upshot was that they were to come Thursday, but early in the morning, so as to wreck the Bhattacharya plans as little as possible, and Mr.

Bhattacharya would send his carriage to fetch them, with servants to point out the way. Did he know where they lived? Yes, of course he knew, he knew everything; and he laughed again. They left among a flutter of compliments and smiles, and three ladies, who had hitherto taken no part in the reception, suddenly shot out of the summer-house like exquisitely coloured swallows, and salaamed them. Meanwhile the Collector had been going his rounds. He made pleasant remarks and a few jokes, which were applauded lustily, but he knew something to the discredit of nearly every one of his guests, and was consequently perfunctory.

When they had not cheated, it was bhang, women, or worse, and even the desirables wanted to get something out of him. He believed that a "Bridge Party" did good rather than harm, or he would not have given one, but he was under no illusions, and at the proper moment he retired to the English side of the lawn. The impressions he left behind him were various. Many of the guests, especially the humbler and less Anglicized, were genuinely grateful. To be addressed by so high an official was a permanent asset. They did not mind how long they stood, or how little happened, and when seven o'clock struck, they had to be turned out.

Others were grateful with more intelligence. The Nawab Bahadur, indifferent for himself and for the distinction with which he was greeted, was moved by the mere kindness that must have prompted the invitation. He knew the difficulties. Hamidullah also thought that the Collector had played up well. But others, such as Mahmoud Ali, were cynical; they were firmly convinced that Turton had been made to give the party by his official superiors and was all the time consumed with impotent rage, and they infected some who were inclined to a healthier view.

Yet even Mahmoud Ali was glad he had come. Shrines are fascinating, especially when rarely opened, and it amused him to note the ritual of the English club, and to caricature it afterwards to his friends. After Mr. Turton, the official who did his duty best was Mr. Fielding, the Principal of the little Government College. He knew little of the district and less against the inhabitants, so he was in a less cynical state of mind.

Athletic and cheerful, he romped about, making numerous mistakes which the parents of his pupils tried to cover up, for he was popular among them. When the moment for refreshments came, he did not move back to the English side, but burnt his mouth with gram. He talked to anyone and he ate anything. Amid much that was alien, he learnt that the two new ladies from England had been a great success, and that their politeness in wishing to be Mrs. Bhattacharya's guests had pleased not only her but all Indians who heard of it.

It pleased Mr. Fielding also. He scarcely knew the two new ladies, still he decided to tell them what pleasure they had given by their friendliness. He found the younger of them alone. She was looking through a nick in the cactus hedge at the distant Marabar Hills, which had crept near, as was their custom at sunset; if the sunset had lasted long enough, they would have reached the town, but it was swift, being tropical. He gave her his information, and she was so much pleased and thanked him so heartily that he asked her and the other lady to tea. Moore, I know. I envy you being with Indians.

This party to-day makes me so angry and miserable. I think my countrymen out here must be mad. Fancy inviting guests and not treating them properly! You and Mr. Turton and perhaps Mr. McBryde are the only people who showed any common politeness. The rest make me perfectly ashamed, and it's got worse and worse. The Englishmen had intended to play up better, but had been prevented from doing so by their women folk, whom they had to attend, provide with tea, advise about dogs, etc.

When tennis began, the barrier grew impenetrable. It had been hoped to have some sets between East and West, but this was forgotten, and the courts were monopolized by the usual club couples. Fielding resented it too, but did not say so to the girl, for he found something theoretical in her outburst. Did she care about Indian music? And do you know Doctor Aziz? I don't know him. Would you like him asked too? Moore says he is so nice. Will Thursday suit you? All the nice things are coming Thursday. I know he'll be busy at that time.

How lovely they suddenly were! But she couldn't touch them. In front, like a shutter, fell a vision of her married life. She and Ronny would look into the club like this every evening, then drive home to dress; they would see the Lesleys and the Callendars and the Turtons and the Burtons, and invite them and be invited by them, while the true India slid by unnoticed.

Colour would remain—the pageant of birds in the early morning, brown bodies, white turbans, idols whose flesh was scarlet or blue—and movement would remain as long as there were crowds in the bazaar and bathers in the tanks. Perched up on the seat of a dogcart, she would see them. But the force that lies behind colour and movement would escape her even more effectually than it did now.

She would see India always as a frieze, never as a spirit, and she assumed that it was a spirit o'f which Mrs. Moore had had a glimpse. And sure enough they did drive away from the club in a few minutes, and they did dress, and to dinner came Miss Derek and the McBrydes, and the menu was: Julienne soup full of bullety bottled peas, pseudo-cottage bread, fish full of branching bones, pretending to be plaice, more bottled peas with the cutlets, trifle, sardines on toast: the menu of Anglo-India.

A dish might be added or subtracted as one rose or fell in the official scale, the peas might rattle less or more, the sardines and the vermouth be imported by a different firm, but the tradition remained; the food of exiles, cooked by servants who did not understand it. Adela thought of the young men and women who had come out before her, P. She must gather around her at Chandrapore a few people who felt as she did, and she was glad to have met Mr. Fielding and the Indian lady with the unpronounceable name.

Here at all events was a nucleus; she should know much better where she stood in the course of the next two days. Miss Derek— she companioned a Maharani in a remote Native State. She was genial and gay and made them all laugh about her leave, which she had taken because she felt she deserved it, not because the Maharani said she might go.

Now she wanted to take the Maharajah's motor-car as well; it had gone to a Chiefs' Conference at Delhi, and she had a great scheme for burgling it at the junction as it came back in the train. She was also very funny about the Bridge Party— indeed she regarded the entire peninsula as a comic opera. McBryde— it was she who had been the nurse— ceased not to exclaim, "Oh, Nancy, how topping! Oh, Nancy, how killing! I wish I could look at things like that. McBryde did not speak much; he seemed nice. When the guests had gone, and Adela gone to bed, there was another interview between mother and son.

He wanted her advice and support— while resenting interference. Dear, since you mention it, you're quite right— you ought to be more alone with her than you are. Let them gossip. Take a silly little example: when Adela went out to the boundary of the club compound, and Fielding followed her. I saw Mrs. Callendar notice it. They notice everything, until they're perfectly sure you're their sort. Moore thought him rather absurd. Accustomed to the privacy of London, she could not realize that India, seemingly so mysterious, contains none, and that consequently the conventions have greater force.

McBryde was saying, but it's much more the Anglo-Indians themselves who are likely to get on Adela's nerves. She doesn't think they behave pleasantly to Indians, you see. Oh, how like a woman to worry over a side-issue! We're out here to do justice and keep the peace. Them's my sentiments. India isn't a drawingroom. Trying to recover his temper, he said, "India likes gods. Here we are, and we're going to stop, and the country's got to put up with us, gods or no gods.

Oh, look here," he broke out, rather pathetically, "what do you and Adela want me to do? Go against my class, against all the people I respect and admire out here? Lose such power as I have for doing good in this country because my behaviour isn't pleasant? You neither of you understand what work is, or you 'Id never talk such eyewash. I hate talking like this, but one must occasionally. It's morbidly sensitive to go on as Adela and you do. I noticed you both at the club to-day—after the Burra Sahib had been at all that trouble to amuse you. I am out here to work, mind, to hold this wretched country by force.

I'm not a missionary or a Labour Member or a vague sentimental sympathetic literary man. I'm just a servant of the Government; it's the profession you wanted me to choose myself, and that's that. We're not pleasant in India, and we don't intend to be pleasant. We've something more important to do. Every day he worked hard in the court trying to decide which of two untrue accounts was the less untrue, trying to dispense justice fearlessly, to protect the weak against the less weak, the incoherent against the plausible, surrounded by lies and flattery.

That morning he had convicted a railway clerk of overcharging pilgrims for their tickets, and a Pathan of attempted rape. He expected no gratitude, no recognition for this, and both clerk and Pathan might appeal, bribe their witnesses more effectually in the interval, and get their sentences reversed. It was his duty. But he did expect sympathy from his own people, and except from newcomers he obtained it. He did think he ought not to be worried about "Bridge Parties" when the day's work was over and he wanted to play tennis with his equals or rest his legs upon a long chair.

He spoke sincerely, but she could have wished with less gusto. How Ronny revelled in the drawbacks of his situation! How he did rub it in that he was not in India to behave pleasantly, and derived positive satisfaction therefrom! He reminded her of his public-schooldays. The traces of young-man humanitarianism had sloughed off, and he talked like an intelligent and embittered boy.

His words without his voice might have impressed her, but when she heard the self-satisfied lilt of them, when she saw the mouth moving so complacently and competently beneath the little red nose, she felt, quite illogically, that this was not the last word on India. One touch of regret— not the canny substitute but the true regret from the heart— would have made him a different man, and the British Empire a different institution. And God has put us on the earth in order to be pleasant to each other.

He knew this religious strain in her, and that it was a symptom of bad health; there had been much of it when his stepfather died. He thought, "She is certainly ageing, and I ought not to be vexed with anything she says. The sincere if impotent desire wips His blessing. I think everyone fails, but there are so many kinds of failure. Good will and more good will and more good will.

Though I speak with the tongues of. I suppose I ought to get off to my files now, and you'll be going to bed. Ronny approved of religion as long as it endorsed the National Anthem, but he objected when it attempted to influence his life. Then he would say in respectful yet decided tones, "I don't think it does to talk about these things, every fellow has to work out his own religion," and any fellow who heard him muttered, "Hear! Moore felt that she had made a mistake in mentioning God, but she found him increasingly difficult to avoid as she grew older, and he had been constantly in her thoughts since she entered India, though oddly enough he satisfied her less.

She must needs pronounce his name frequently, as the greatest she knew, yet she had never found it less efficacious. Outside the arch there seemed always an arch, beyond the remotest echo a silence. And she regretted afterwards that she had not kept to the real serious subject that had caused her to visit India— namely, the relationship between Ronny and Adela.

Would they, or would they not, succeed in becoming engaged to be married? Aziz had not gone to the Bridge Party. Immediately after his meeting with Mrs. Moore he was diverted to other matters. Several surgical cases came in, and kept him busy. He ceased to be either outcaste or poet, and became the medical student, very gay, and full of details of operations which he poured into the shrinking ears of his friends. His profession fascinated him at times, but he required it to be exciting, and it was his hand, not his mind, that was scientific.

The knife he loved and used skilfully, and he also liked pumping in the latest serums. But the boredom of rEgime and hygiene repelled him, and after inoculating a man for enteric, he would go away and drink unfiltered water himself. Graysford's appendix, the old lady would probably have lived. And this did not dispose him any better towards his subordinate. There was a row the morning after the mosque—they were always having rows. The Major, who had been up half the night, wanted damn well to know why Aziz had not come promptly when summoned.

I mounted my bike, and it bust in front of the Cow Hospital. So I had to find a tonga. And how did you come to be there? When I live here "--he kicked the gravel--" and you live there—not ten minutes from me— and the Cow Hospital is right ever so far away the other side of you— there— then how did you come to be passing the Cow Hospital on the way to me? Now do some work for a change. He never realized that the educated Indians visited one another constantly, and were weaving, however painfully, a new social fabric.

Caste "or something of the sort" would prevent them. He only knew that no one ever told him the truth, although he had been in the country for twenty years. Aziz watched him go with amusement. When his spirits were up he felt that the English are a comic institution, and he enjoyed being misunderstood by them. But it was an amusement of the emotions and nerves, which an accident or the passage of time might destroy; it was apart from the fundamental gaiety that he reached when he was with those whom he trusted.

A disobliging simile involving Mrs. Callendar occurred to his fancy. Then he got to work. He was competent and indispensable, and he knew it.

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The simile passed from his mind while he exercised his professional skill. During these pleasant and busy days, he heard vaguely that the Collector was giving a party, and that the Nawab Bahadur said everyone ought to go to it. His fellowassistant, Doctor Panna Lai, was in ecstasies at the prospect, and was urgent that they should attend it together in his new tum-tum.

The arrangement suited them both. Aziz was spared the indignity of a bicycle or the expense of hiring, while Dr. Panna Lai, who was timid and elderly, secured someone who could manage his horse. He could manage it himself, but only just, and he was afraid of the motors and of the unknown turn into the club grounds. For one thing his spell of work, lately concluded, left him independent and healthy.

For another, the day chanced to fall on the anniversary of his wife's death. She had died soon after he had fallen in love with her; he had not loved her at first. Touched by Western feeling, he disliked union with a woman whom he had never seen; moreover, when he did see her, she disappointed him, and he begat his first child in mere animality. The change began after its birth. He was won by her love for him, by a loyalty that implied something more than submission, and by her efforts to educate herself against that lifting of the purdah that would come in the next generation if not in theirs.

She was intelligent, yet had old-fashioned grace. Gradually he lost the feeling that his relatives had chosen wrongly for him. Sensuous enjoyment —well, even if he had had it, it would have dulled in a year, and he had gained something instead, which seemed to increase the longer they lived together.

She became the mother of a son. Then he realized what he had lost, and that no woman could ever take her place; a friend would come nearer to her than another woman. She had gone, there was no one like her, and what is that uniqueness but love? He amused himself, he forgot her at times: but at other times he felt that she had sent all the beauty and joy of the world into Paradise, and he meditated suicide. Would he meet her beyond the tomb? Is there such a meetingplace? Though orthodox, he did not know.

God's unity was indubitable and indubitably announced, but on all other points he wavered like the average Christian; his belief in the life to come would pale to a hope, vanish, reappear, all in a single sentence or a dozen heart-beats, so that the corpuscles of his blood rather than he seemed to decide which opinion he should hold, and for how long. It was so with all his opinions.

Nothing stayed, nothing passed that did not return; the circulation was ceaseless and kept him young, and he mourned his wife the more sincerely because he mourned her seldom. It would have been simpler to tell Dr. Lai that he had changed his mind about the party, but until the last minute he did not know that he had changed it; indeed, he didn't change it, it changed itself. Unconquerable aversion welled.

Callendar, Mrs. Lesley—no, he couldn't stand them in his sorrow: they would guess it— for he dowered the British matron with strange insight— and would delight in torturing him, they would mock him to their husbands. When he should have been ready, he stood at the Post Office, writing a telegram to his children, and found on his return that Dr. Lai had called for him, and gone on. Well, let him go on, as befitted the coarseness of his nature. For his own part, he would commune with the dead. And unlocking a drawer, he took out his wife's photograph.

He gazed at it, and tears spouted from his eyes. He thought, "How unhappy I am! Why could he remember people whom he did not love? They were always so vivid to him, whereas the more he looked at this photograph, the less he saw. She had eluded him thus, ever since they had carried her to her tomb.

He had known that she would pass from his hands and eyes, but had thought she could live in his mind, not realizing that the very fact that we have loved the dead increases their unreality, and that the more passionately we invoke them the further they recede. A piece of brown cardboard and three children— that was all that was left of his wife. It was unbearable, and he thought again, "How unhappy I am! He had breathed for an instant the mortal air that surrounds Orientals and all men, and he drew back from it with a gasp, for he was young.

Perhaps some day a rich person might require this particular operation, and he gain a large sum. The notes interesting him on their own account, he locked the photograph up again. Its moment was over, and he did not think about his wife any more. After tea his spirits improved, and he went round to see Hamidullah. Hamidullah had gone to the party, but his pony had not, so Aziz borrowed it, also his friend's riding breeches and polo mallet.

He repaired to the Maidan. It was deserted except at its rim, where some bazaar youths were training. Training for what? They would have found it hard to say, but the word had got into the air. Round they ran, weedy and knock-kneed—the local physique was wretched— with an expression on their faces not so much of determination as of a deterinination to be determined. The youths stopped and laughed. He advised them not to exert themselves. They promised they would not, and ran on. Riding into the middle, he began to knock the ball about.

He could not play, but his pony could, and he set himself to learn, free from all human tension. He forgot the whole damned business of living as he scurried over the brown platter of the Maidan, with the evening wind on his forehead, and the encircling trees soothing his eyes. The ball shot away towards a stray subaltern who was also practising; he hit it back to Aziz and called, "Send it along again.

Concentrated on the ball, they somehow became fond of one another, and smiled when they drew rein to rest.

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Aziz liked soldiers— they either accepted you or swore at you, which was preferable to the civilian's hauteur— and the subaltern liked anyone who could ride. But it cooled with their bodies, for athletics can only raise a temporary glow. Nationality was returning, but before it could exert its poison they parted, saluting each other. Now it was sunset. A few of his co-religionists had come to the Maidan, and were praying with their faces towards Mecca. A Brahminy Bull walked towards them, and Aziz, though disinclined to pray himself, did not see why they should be bothered with the clumsy and idolatrous animal.

He gave it a tap with his polo mallet. As he did so, a voice from the road hailed him: it was Dr. Panna Lai, returning in high distress from the Collector's party. Aziz, Dr. Aziz, where you been? I waited ten full minutes' time at your house, then I went. But Dr. Lai, being of low extraction, was not sure whether an insult had not been intended, and he was further annoyed because Aziz had buffeted the Brahminy Bull.

Do you not send your servants? I saw your servant. Lai, consider. How could I send my servant when you were coming: you come, we go, my house is left alone, my servant comes back perhaps, and all my portable property has been carried away by bad characters in the meantime. Would you have that? The cook is deaf— I can never count on my cook—and the boy is only a little boy. Never, never do I and Hassan eave the house at the same time together. It is my fixed rule. Lai's face. It was not offered as truth and should not have been criticized as such.

But the other demolished it—an easy and ignoble task. Aziz detested ill breeding, and made his pony caper. It spoiled some most valuable blossoms in the club garden, and had to be dragged back by four men. English ladies and gentlemen looking on, and the Collector Sahib himself taking a note. But, Dr. Aziz, I'll not take up your valuable time. This will not interest you, who have so many engagements and telegrams. I am just a poor old doctor who thought right to pay my respects when I was asked and where I was asked.

Your absence, I may remark, drew commentaries. Damn well! Oh, very fine. Damn whom? Go forward, Dapple. He could do it so easily by galloping near them. He did it. Dapple bolted. He thundered back on to the Maidan. The glory of his play with the subaltern remained for a little, he galloped and swooped till he poured with sweat, and until he returned the pony to Hamidullah's stable he felt the equal of any man. Once on his feet, he had creeping fears. Was he in bad odour with the powers that be?

Had he offended the Collector by absenting himself? Panna La! The complexion of his mind turned from human to political. He thought no longer, "Can I get on with people? At his home a chit was awaiting him, bearing the Government stamp. It lay on his table like a high explosive, which at a touch might blow his flimsy bungalow to bits. He was going to be cashiered because he had not turned up at the party. When he opened the note, it proved to be quite different; an invitation from Mr.

Fielding, the Principal of Government College, asking him to come to tea the day after to-morrow. His spirits revived with violence. They would have revived in any case, for he possessed a soul that could suffer but not stifle, and led a steady life beneath his mutability. But this invitation gave him particular joy, because Fielding had asked him to tea a month ago, and he had forgotten about it-never answered, never gone, just forgotten.

And here came a second invitation, without a rebuke or even an allusion to his slip. Here was true courtesy— the civil deed that shows the good heart— and snatching up his pen he wrote an affectionate reply, and hurried back for news to Hamidullah's. For he had never met the Principal, and believed that the one serious gap in his life was going to be filled. He longed to know everything about the splendid fellow— his salary, preferences, antecedents, how best one might please him.

But Hamidullah was still out, and Mahmoud AH, who was in, would only make silly rude jokes about the party. Fielding had been caught by India late. He was over forty when he entered that oddest portal, the Victoria Terminus at Bombay, and—having bribed a European ticket inspector—took his luggage into the compartment of his first tropical train.

The journey remained in his mind as significant. Of his two carriage companions one was a youth, fresh to the East like himself, the other a seasoned Anglo-Indian of his own age. A gulf divided him from either; he had seen too many cities and men to be the first or to become the second. New impressions crowded on him, but they were not the orthodox new impressions; the past conditioned them, and so it was with his mistakes.

To regard an Indian as if he were an Italian is not, for instance, a common error, nor perhaps a fatal one, and Fielding often attempted analogies between this peninsula and that other, smaller and more exquisitely shaped, that stretches into the classic waters of the Mediterranean. His career, though scholastic, was varied, and had included going to the bad and repenting thereafter.

All in all, English speaking readers have had an especially difficult challenge trying to make sense of this book. This book has become quite influential in American folk-magic, and has been extensively used by the Pennsylvania Dutch hexmeisters, Hoodoo practitioners, and African-American root workers.

I hope that this corrected edition will be of interest to those who have suffered with the problems of prior editions, and I welcome all suggestions. Parts of the text: The introduction is titled 'The magic of the Israelites'. It was added by Scheible for the second edition. While not credited in the English edition, it was written by Joseph Ennemoser, and taken from a chapter of his book Geschichte der Magie Leipzig, Besides hiding the origin of this section, the editor of the English edition inexplicably moved it to the middle of the book.

They contain a series of pseudo-Hebrew sigils and corresponding conjurations. The conjurations seem to be based on Verus Jesuitarum Libellus or a closely related text. It has strong Christian elements, though partially masked from the pseudo-Jesuit text. That the pseudo-Moses text is derived from the pseudo-Jesuit one can be demonstrated by the fact that the former contains mistakes not found in the latter.

This is followed by several versions of a text also called the Sixth and Seventh Books of Moses. These are very short texts, and a side-by-side comparison of them can be done. Unfortunately, it is obvious that they all suffer from degrees of degeneration, and it is not clear to me which is the most reliable. As an example, here are three versions of the 'Breastplate of Moses': Figure Figure Scheible, Das Kloster Stuttgart and Leipzig, It is one of a series of Faustian texts.

Also included in the text is Semiphoras und Schemhamphoras Salomonis Regis. Butler noted that this appeared in J. Horst, Zauberbibliothek Mainz, , 6 vols. Semiphoras und Schemhamphoras was also published by J. Scheible, in his Das Kloster , Stuttgart and Leipzig, Sloane and and Additional For English translations see Sloane and This grimoire was well known by the end of the fifteenth century. Trithemius mentions it as one of his sources for his Steganographia. It was also apparently used by Agrippa in his book On Occult Philosophy on which see the new edition by V.

Perrone Compagni. This is followed by a translation of the Hebrew mystical text Sepher Schimmush Tehillim , or the magical uses of the Psalms. This was translated by Gottfried Selig , publisher of the German Leipzig periodical Jude, about Jewish customs and practices. This popular text is a medieval compilation, and was frequently printed in pamphlet form.

The methods of using the Psalms include sacred names derived from the various Psalms using various Kabbalistic techniques, including transposition of letters, such as the method known as "AT BSh" transposition, where Aleph stands for Tau, Beth for Shin, etc. The English editor omitted most of the explanations on transposition : The Psalms section is followed by a Supplement. In the German edition this has twelve sections, of which the English editor only included the first four pp.

The final section is ' Astrological influences upon man, and magical cures of the old Hebrews. Wort- und bildgetreu nach alten Handschriften mit 42 Tafeln. Edition: 8. Imprint: New York, Wm. Radde, Description: p. Subjects: Magic, Jewish. Other Titles: American imprints. Call Number: John's University Alcuin The English translation generally follows the English edition, but with extensive corrections. I have retranslated passages from the German where the original translation was confusing, awkward, or inaccurate. Many passages which were censured from previous editions have been restored.

The Hebrew has also been corrected in some cases. I have tried to standardize the spelling to facilitate searches, for example, I use "Kabbalah" in place of Kabala, Kabbala, and Cabala. I am still editing this e-text. The online edition is the only current one. All footnotes are mine JHP. Note some of the sigils are in color in the original, which has been lost in the earlier English editions.

For this edition I have restored all the illustrations based on the New York edition and Das Kloster volumes 3 and 5. Acknowledgment I appreciate the help of Norma Dickau, Public Services Librarian at the Alcuin Library for her untiring help in making it possible for me to photograph their copy. Contents Preface Introduction. The magic of the Israelites T1 a. Note for the friends of the Magical Kabbalah. Tradition of the Sixth Book of Moses c. Magical Spirit-Commando with the Black Raven b. Abbreviations: BT Babylonian Talmud. Edited by Rabbi Dr. EE English edition.

Hebrew K4 J. Scheible, Das Kloster vol. IV Stuttgart, K5 J. V Stuttgart, Lat. S: "Wort- und bildgetreu nach alten Handschriften mit 42 Tafeln. Achtente, sehr vermehrte Auflage. Old Writings. The first edition of this volume has been commended and criticized by the public. Horst, Zauberbibliothek Mainz, In our enlightened age, the unprejudiced will observe in the publication of such a work, only what the author claims, namely, a contribution in reference to the aforesaid literature and culture of no trifling merit; but in regard to the believer also, the issue of a cheap edition will be more serviceable than the formerly expensive productions on sorcery, which were only circulated in abstract forms and sold at extortionate rates.

What other practical value the above named edition may possess is not the question! The publisher protests against this practice, but has instead augmented it with different readings on the topic, likewise supported by old manuscripts of the Sixth and Seventh Books of Moses so that the whole group is now brought together for the sake of completeness, which were previously only available by lucky coincidence to the die-hard enthusiast. The publisher guarantees that not one syllable has been added.

EE omits this paragraph. The complete and reliable history of the human and divine — the divine revelations, and the influence of godly or pious men are found in the scriptural monuments of the old Hebrews in the Holy Scriptures. The Bible is justly styled the Holy Scripture, because it contains the knowledge of the saints, while at the same time, it unites and harmonizes word and deed, doctrine and action. In the former instance, it was the individual and his presence; in the latter, it was not the individual upon which magic depended, but upon mankind in general, and upon the great future.

There, the light of man was made to shine by skilful actions, produced by the lowest arts; here, shone a pure, unclouded, quiet life, vitalized by the warm breath of the Almighty, a light shining into the future, and upon this light depended all life and action. If we examine the history of the old covenant we shall find that this remarkable people stood solitary and alone like a pillar of fire amid heathen darkness.

Although we find, among other nations, worthy men, who seek after the divine light, surrounded by darkness and uncertainty, here are men of God, bearing the impress of true faith, who give undoubted evidence of higher powers, by visible acts and signs which everywhere separate life from death, and truth from error, and while the ancient remnants of other nations show only theory without application, here we find a connected chain of acts and events — in fact, a divine and lifelike drama.

Of all these things the various books of the Holy Scriptures speak with confidence, so that the history of no other people, interwoven with fables, can be compared with them. We will give an account of the dreams, a great many of which are recorded in the Bible. The dreams recorded in the Bible are many and remarkable.

The voice with which God spoke to the prophets and the men consecrated to Him, were generally heard in dreams. The visions of the ancients, according to the testimony of Moses, were nearly always dreams. Numbers xii. And Solomon said, Thou hast showed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, etc. And his brethren said to him, Shalt thou indeed reign over us?

And his father rebuked him, and said unto him, What is this dream that thou hast dreamed? The power of Joseph to interpret dreams is further shown by the interpretation of the dreams of the butler and baker while in prison, Gen. In the New Testament many dreams are mentioned through which God designed to speak to his followers. In this manner Joseph, the husband of Mary, was told by an angel Matt. In like manner, the three wise men of the East were warned in a dream, that they should not return to Herod, but depart to their own country another way. The Apostles frequently had visions in the night; for example, Paul was commanded to go to Macedonia Acts Be not afraid, but speak, and hold not thy peace.

Let us begin with the history of the creation, as recorded by Moses. God is an uncreated being — heaven and earth are the first things created; the antithesis: that which was made of God. In reference to a second antithesis, Moses speaks of light and darkness: "And darkness was upon the face of the earth, and God said, Let there be light, and there was light. Even according to the writings of Moses, this was the Egyptian doctrine, for he says, "Darkness was upon the face of the deep. The light stands beside darkness as its natural opposite, created and present, as Moses plainly says: "And God divided the light from the darkness, and God called the light day, and the darkness he called night.

In this manner Thales brought everything out of the water and overlooked the spiritual active whole, in all of which he was imitated by subsequent champions of Materialism. Moreover, Moses has given the narrative of the creation in beautiful and captivating language, as for example, in regard to the waters — the difference between the wet and the dry, and how the dry land came forth from the water; how the grass and herbs, which bore seeds, and fruitful trees grew upon the earth; how the mighty deep was filled with living and moving animals, and the birds that fly in the firmament of heaven; how the earth finally brought forth living animals, each after its own kind, and last of all, how God made man "in his own image," to whom he gave "dominion over the fishes of the sea, over the fowls of the air, over the cattle, and over every creeping thing that creeps upon the earth.

The figure of the serpent shows the nature of the fall of man. We spoke, in another part of this work, of the original purity and wisdom of godly men. Here is the place to record additional Bible principles. Frankfort and Leipzig, A rare book, whose teachings, in many respects, agree with the Indian Brahmin doctrine. He also enjoyed, in consequence of his nature, every prerogative of a pure spirit, surrounded by an invulnerable veil. But this was not the sensual body of the present time, which is only an evidence of his degradation — a coarse mantle — by which he sought to protect himself against the raging elements.

To this condition of perfect glory, in which he enjoyed the purest happiness, he was destined in order to reveal the power of the Almighty, and to rule the visible and invisible. Being in possession of all the prerogatives and insignia of a king, he could also use every means to fulfill his high destiny. As the champion of unity, he was secure from the attacks of all inward and outward enemies, because the veil by which he was covered the germs of which are still within us , rendered him invulnerable.

One advantage that the original pure man possessed was, that no natural poison, nor all the powers of the elements could harm him. Christ promised invulnerability to his apostles and all his followers, through the regeneration of man. In this condition man also bears a fiery, double-edged, all-penetrating sword, a living word, which combines in itself all power, and through which "everything is possible to him.

Of this sword Moses says, Genesis "So he drove out the man, and he placed at the east end of the garden of Eden Cherubim, and a flaming sword which turned every way, to keep the tree of life. By this sword we are to understand the living word, which was originally inherent in man, and which can only be restored to him by his return to a pure state, and by being cleansed from the blot of sensualism. It is the word of which we read in Hebrews "For the word of God is quick and powerful, and sharper than a two-edged sword, piercing even to the dividing asunder of soul and spirit.

To continue with our quotation: In this condition of kingly honor and power, man, as the most lifelike image of his father, whose vice-regent he was on earth , could have enjoyed the purest happiness had he properly guarded his Eden, but he committed a breach of trust. Because he lost sight of the boundary of the kingdom over which he was placed as a watchman, and confined himself to only a portion of it, namely, the sensual, the glitter of which blinded him so greatly as to make him forget all else; because he flattered himself that he could find the light in another place than the first great fountain, he fastened his voluptuous eye on a false existence, became enamored of sensualism and became sensual himself.

His holy garments now became as the skin of animals, and this mortal, perishable covering afforded him no protection against the elements. With the wasted half of his body, the spiritual also added to the confusion, and discordant sounds were heard in the dark places of his spiritual domain. This is the most sacred prayer in the Zoroastrian religion. It is also referred to as the Ahuna vairya or Ahunwar prayer, i. Yatha ahu vairyo The reference to God Ormazd, i. Ahura Mazda expelling the Evil Spirit Ariman, i. Anghra Mainyu is in the Avesta , Yasna It is elaborated in the less ancient Pahlavi text Bundahishn in chapter 1.

In order to be reconciled he must become self-abased, and resist the false allurements which only serve to steep him in the mire of the elements, and he must seek, by prayer, to obtain the more exalted blessings of benevolent influences, without which he cannot draw a pure breath. In this reconciliation he must gradually overcome everything, and put away everything from him that will cloud his inner nature and separate him from the great source of his being; because he can never enjoy peace within himself and with nature around him until he has thus overcome everything opposed to his own nature, and gained the victory over all his enemies.

Overcoming one obstacle after another, he must dispel the dark vapors that intervene between himself and the true sun, so that in the end the pure rays of light may reach him without interruption. God has appointed higher agents to lead him back to Him from the error of his ways. But he can only be fully restored through the Savior of the world, who finished and perfected all that these agents had accomplished only in part at different times. Through Him all power became animated: and exalted; through Him he approaches the first and only true light, a knowledge of all things, and especially, a knowledge of himself.

If the man is willing to accept this offered help, he will surely arrive at the desired goal, and he will be so firmly established in faith, that no future doubts can ever cause him to waver. If he elevates his will, so as to bring it in unison with the divine will, he may spiritualize his being already in this world, so that the higher spiritual kingdom may become visible to his eyes, and feel God nearer to him than he ever thought it possible; that all things may become possible to him, because he adds all power to his own, and in this union and harmony, with a fullness of a higher vitality, the divine agents, Moses, Elias, yea, even Christ himself, may become visible to him, when, living amid thought, he requires books no longer.

In short, man can attain to such a degree of perfection, even in this life, that death will have nothing more to do than to disrobe him of his coarse covering in order to reveal his spiritual temple, because he then lives and moves within the eternal. Only when he arrives at the end of this vale of darkness, will he receive, at each stage of his journey, more extended life, greater inward power, purer air, and a wider range of vision.

His spiritual being will taste nobler fruits, and at the end of his race nothing can separate him from the exalted harmonies of those spheres, of which mortal sense can draw but a faint picture. Without distinction of sex, he will begin to live the life of angels, and will possess all their powers, of which he had but a faint sign here; he will then again enjoy the incense of the eternal temple, the source of all power, from which he was exiled, and Christ will be his great High Priest Heb. And here, too, the views of Zoroaster are in accord with the foregoing, for he also speaks of a heavenly meeting, and the participation of every follower of Ormuzd in the sacrifices and prayers of all, etc.

In placing this prominent treatise so plainly before the reader I felt no hesitation, because it was so clear and true, and because it seemed so proper for this work here, and to show why only pure and truly Christian men can perform great wonders and see visions of which the worldly-minded have not even a conception. I will now relate a few instances of magnetic appearances and occurrences, many of which are recorded in the Bible.

The first and most striking one we find in connection with Adam. Moses writes Gen. The answer is, it was a deep sleep. If it was a trance, then that inward second-sight may be regarded the more probable. The seventy-two translators of the Bible actually regard this sleep as a trance, and Tertullian says, in direct reference to it, "The power of the prophecies of the Holy Ghost fell upon him.

De Anima On the Soul Another remarkable vision is that which Noah had of the ark long before the deluge occurred. Abraham had many visions, or was the conversation of the Lord with him, recorded in the Bible really only than a figurative expression of intuition? Through these visions or conversations, as you will, he was taught that he would be greatly blessed, and that he should be the father of a great nation, etc. As he came into the sacred grove of Moreh, the Lord again appeared unto Abraham and said: "This land will I give unto thy seed.

EE: Moria. The innocent life of the shepherds, and their frequent abode in sacred groves, very naturally brought such intuition to the very highest point of perfection, and this was especially the case, when their minds were occupied with God and godly things. And this is particularly shown in the history of the shepherd-life of the pious Israelites, not only by the ancient fathers, but subsequently, in the time of the kings and judges. Isaac and Jacob had visions similar to those of Abraham.

We notice especially the vision of Jacob while journeying into Mesopotamia, in which he saw a ladder reaching from earth to heaven. It is written Gen. And he lighted upon a certain place, and tarried there all night, because the sun was set: and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold, a ladder set up on the earth, and the top of it reached to heaven: and behold, the angels of God ascending and descending on it. And behold, the Lord stood above it, and said, I am the Lord, etc. The land whereon thou liest, to thee will I give it, and to thy seed, etc.

And in thee and in thy seed shall all the families of the earth be blessed. And Jacob awake out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. This is none ether but the house of God, and this is the gate of heaven. The promised land became the possession of the Jews; through his seed, namely, through Christ the Savior, who is the heavenly ladder upon which the angels of God ascended and descended, all the nations of the earth have been or will be blessed.

We find another remarkable instance of the magnetic influence in changing the nature and complexion of living objects, in the history of Jacob. It is as follows: Jacob agreed with Laban that he would still guard his sheep, provided, that Laban would give him as a reward for his service, all spotted lambs and goats that should in the future be added to his flecks.

When Jacob would no longer watch over the sheep and desired to go away with his wives and children, Laban said unto him, Genesis "I pray thee, if I have found favor in thine eyes, tarry: for I have learned by experience that the Lord hath blessed me for thy sake. And he said Appoint me thy wages, and I will give it. And he said unto him, Thou knowest how I have served thee and how thy cattle was with me.

And he said, What shall I give thee? And Jacob said, Thou shalt not give me anything: if thou wilt do this thing for me, I will again feed and keep thy flock: I will pass through all thy flock to-day, removing from thence all the speckled and spotted cattle, and all the brown cattle among the sheep, and the spotted and speckled among the goats: and of such shall be my hire. So shall my righteousness answer for me in time to come, when it shall come for my hire before thy face: every one that is not speckled and spotted among the goats, and brown among the sheep, that shall be counted stolen with me.

And Laban said, Behold, I would it might be according to thy word. And he removed that day the he-goats that were ring-streaked and speckled, and all the she-goats that were speckled and spotted and every one that had some white in it, and all the brown among the sheep, and gave them into the hands of his sons. And he set three days' journey betwixt himself and Jacob: and Jacob fed the rest of Laban's flocks. And Jacob took him rods of green poplar, and of the hazel and chestnut-tree: and pilled white streaks in them, and made the white appear which was in the rods. And he set the rods which he had pilled before the flocks in the gutters in the watering-troughs when the flocks came to drink, that they should conceive when they came to drink.

And the flocks conceived before the rods, and brought forth cattle ring-streaked, speckled, and spotted. And Jacob did separate the lambs, and set the faces of the flocks toward the ring-streaked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban's cattle. And it came to pass whensoever the stronger cattle did conceive, that Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods. But when the cattle were feeble, he put them not in; so the feeble were Laban's and the stronger Jacob's.

And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses. The fact that the sheep and the goats, upon seeing the objects which Jacob so skillfully placed before them, brought forth their young differing in appearance from themselves, has a very deep significance. Either Jacob knew what the result of this stratagem would be from experience, or it was revealed to him in a dream, for we read, Genesis "And it came to pass at the time the cattle conceived, that I lifted up mine eyes, and saw in a dream, and behold, the rams which leaped upon the cattle were ring-streaked, speckled, and grizzled.

The great army of Materialists, who represent the spirit of the scriptures and of life as an ordinary earthly matter, so as to make it appear that nothing is hidden in the sanctuary that they cannot comprehend by their intellect, will never be converted, and those who rely upon the benign influences of a higher light in the temple, which will exist beyond the life of this world, will never need conversion.

Moses himself, the great man of God, had many remarkable visions. These visions consisted in part of dreams and partly in ecstasies, and for this reason was he educated in all the mysteries of the Egyptians and in all their magical arts, in which he excelled all others. On account of his extraordinary piety and wisdom he has made the savior of his people from the thralldom of Pharaoh.

His ability to lead and govern the people was the direct result of a deep intuition. If we regard this ability as mere inward sight, then we must admit that it was a purely magical gift; if as the result of direct command of the voice of God for according to the scriptures God often spoke personally with Moses , we find in it a confirmation of the truth, that a pious mind, open to divine influences, can also perform divine acts.

The first important vision of Moses occurred at Mount Horeb, while he was yet engaged in watching over the flocks of Jethro, his father-in-law Exod. And when the Lord saw that he turned aside to see, God called unto him out of the burning bush, and said, Draw not nigh hither: put off thy shoes from off thy feet; for the place whereon thou standest is holy ground.

In such ecstasies Moses could tarry long on the mountains and separate himself from the people on the journey in the wilderness, and would yet be venerated as a man of wonders. And when the Egyptians pursued them, Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it, and the Lord overthrew the Egyptians in the midst of the sea, so there remained not so much as one of them.

With his rod he smote the rock in Rephidim, and the water gushed forth to quench the thirst of the murmuring people Exod. And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed. And Moses went out and told the people the words of the Lord, and gathered together the seventy men of the elders of the people, and set them around about the tabernacle.

And the Lord came down in a cloud, and spake unto him and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit tested upon them, they prophesied, and did not cease. But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them: and they were of them that were written, but went not out into the tabernacle: and they prophesied in the camp.

And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them. And Moses said unto him, Enviest thou for my sake? The various conditions of clairvoyance are clearly described by Moses. Miriam and Aaron spoke against Moses because of the Ethiopian whom he had married, and they said Num. Hath he not also spoken by us? And the Lord heard it. And the Lord came down in a pillar of the cloud and called Aaron and Miriam: and they both came forth.

And he said, Hear now my words: If there be a prophet among you, I the Lord will make myself known unto him in a vision and will speak unto him in a dream. My servant Moses is not so, who is faithful in all my house. With him will I speak mouth to mouth, even apparently and not in dark speeches, and the similitude of the Lord shall he behold. For the Lord speaks through revelation and by means of the light, and not by word of mouth, neither can God be seen by mortal eyes, for He says in another place, "No man can behold me and live.

The language of God is the influence of a higher light through which the spirit which he pervades becomes electrified. It is not less significant that the bite of the fiery serpents was healed by gazing upon the brazen serpent. And the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died.

Therefore the people came to Moses and said, We have sinned, for we have spoken against the Lord and against thee: pray unto the Lord that he take away the serpents from us. And Moses prayed for the people. And the Lord said unto Moses, make thee a fiery serpent and set it upon a pole; and it shall come to pass that every one that is bitten, when he looketh upon it, shall live.

The visions and prophecies of Balaam, son of Beor, to whom Balak sent Messengers, that he might curse Israel, are also of a remarkable character. In Numbers , 15, 16, 17, 19, we have an account of the visions of the heathen seer, in which was announced the advent of Christ: "And the spirit of the Lord came upon him and he took up his parable and said: And the man whose eyes are open hath said : He hath said, which heard the words of God, and knew the knowledge of the Most High, which saw the visions of the Almighty, falling into a trance, but having his eyes open, I shall see him, but not now; I shall beheld him, but not nigh; there shall come a Star out of Jacob and a Scepter shall rise out of Israel.

Out of Jacob shall come he that shall have dominion. Balak, king of the Moabites, being afraid of the Israelites, desired to form a league with the Midianites. But since neither the Moabites nor the Midianites felt like engaging in hostilities with the Israelites, they resorted to magic, and since they had no magician among themselves, they sent for Balaam, who was celebrated for his powers of charming and divining. Balaam invited them to tarry over night; in the morning he arose and made known to the messengers that God neither permitted him to curse the Israelites, nor allowed him to accompany them to their country, for "that people was favored of God.

Balaam, a mixture of faith and fickleness, of truth and avarice, of true prophecy and magic, said to the servants of Balak: "If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more. Here follows the history of Balaam's perfect somnambulism. Being a visionary, he was divided within himself, because he tried to serve God and Mammon.

His conscience upbraided him. The ass, with characteristic obduracy, preferred the fields to the uneven paths in the vineyards, and when force was employed to turn her in the way, she thrust herself against the wall, and crushed Balaam's foot against the wall, for which he smote her with his staff; and since there was no path to turn aside either to the right or to the left, the ass fell down under Balaam, and he smote her again.

Finally the ass spoke to Balaam and pointed out to him his unreasonable conduct, and when he came unto himself he again saw the angel instead of the ass; but his conscience smote him ; he confessed his sin and promised to go back again. But the angel permitted him to proceed upon condition that he should speak only what the Lord had commanded him to say, which condition he fulfilled in spite of every temptation that Balak could offer; and he went not at other times to seek for enchantments, but he set his face toward the wilderness.

This spurious prophet had no truly divine inspirations, but he prophesied in the same manner as do our mesmeric clairvoyants. For, first, he always went into retirement, when he was about to prophesy, to avoid outward disturbance, which no true prophet ever did. Second, His inward perceptions were opened by closing his outward senses. According to the Arabic, Balaam was called "the man with the closed eye," and this induces Tholuck to compare his condition to a state of magnetic ecstasy. Fourth, Balaam made use of certain external means to throw himself into an ecstatic state, which true prophets never did.

He was led from place to place in order to obtain visions, differing in their nature, so as to make them conform with the pleasure of Balak. He even employed magic, for it is written: "And when Balaam saw that it pleased the Lord to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness.

In the days of the judges and kings, dreams and prophetic visions signified the same thing. In 1 Samuel , we read: "In olden times in Israel, when men inquired of the Lord, they said: Come let us go to the seer, for they were called seers who are now called prophets. And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the Lord," etc. And when Saul inquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets.

We read in Deuteronomy "If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or wonder, and the sign or wonder come to pass, whereof he spake unto thee, saying Let us go, after other gods, which thou hast not known, and let us serve them: Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul. It would be tedious as well as superfluous to recite all the visions of the prophets. In the meantime we will not pass over the most remarkable in silence.

In 1 Samuel 16, we find the history of Saul, who, after the spirit of God had departed from him, became gloomy and ill, and whose condition could only be ameliorated by the sweet sounds of music. And Saul's servants said unto him, Behold now, an evil spirit from God troubleth thee. Let our lord now command thy servants, which are before thee, to seek out a man, who is a cunning player on the harp: and it shall come to pass when the evil spirit of God is upon thee, that he shall play with his hand, and thou shalt be well: and Saul sent to Jesse, saying, Let David, I pray thee, stand before me, etc.

And it came to pass, when the evil spirit from God was upon Saul, that David took a harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him. If there arise among you prophets, or a dreamer of dreams, and giveth a sign, etc. Saul was a seeker after signs and wonders, for he at one time inquired of Samuel about his missing asses; at another time he inquired of the witch of Endor, and at another time he depended upon deceptive dreams.

The witch said to Saul: "Wherefore dost thou ask of me, seeing that the Lord is departed from thee, and thy kingdom is gone out of thy hand. The most remarkable of these visions were those of Samuel and David. The history of the aged king David, who could no more obtain warmth of body, even though he was covered with clothing, we have already related. Among all the prophets of the old dispensation there was none more exalted than Elias, whose very name was a synonym for a higher grade of being.

We find in him an example of great significance in magnetic transactions. And he said unto her, Give me thy son. And he cried unto the Lord, and said, O Lord, my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son? And he stretched himself upon the child three times, and cried unto the Lord, and said, O Lord my God, I pray thee, let this child's soul come into him again.

And the Lord heard the voice of Elias; and the soul of the child came into him again, and he revived. And Elias took the child, and brought him down out of the chamber into the house, and delivered him to his mother. Of a similar kind a still more remarkable instance of the striking and powerful magnetic influence is given in the history of the Shunammite's son who was restored to life by the prophet Elisha. And he said unto his father, My head, my head! And he said to a lad, Carry him to his mother. And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died.

And she went up, and laid him on the bed of the man of God, and shut the door and went out. And she called unto her husband and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again. And he said, Wherefore wilt thou go to him today? And she said It shall be well. So she went, and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, yonder that Shunammite: Run now, I pray thee, to meet her, and say unto her, Is it well with thee?

And she answered, It is well. And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone; for her soul is vexed within her: and the Lord hath hid it from me, and hath not told me. Then she said, Did I desire a son of my lord? Then he said to Gehazi, Gird up thy loins, and take thy staff in thy hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child.

And the mother of the child said. As the Lord liveth, I will not leave thee. And he arose, and followed her. And Gehazi passed on before them, and laid the staff upon the face of the child; but there was neither voice nor hearing. Wherefore, he went again to meet him, and told him, saying, The child is not awaked. And when Elisha had come into the house, behold the child was dead, and laid upon his bed. He went in therefore, and shut the door upon them twain, and prayed unto the Lord. And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child, and the flesh of the child waxed warm.

Then he returned, and walked in the house to and fro; and went up, and stretched himself upon him: and the child sneezed seven times, and the child opened his eyes. And he called Gehazi, and said. So he called her. And when she was come in unto him, he said, take up thy son. First, that one must be a man of God as Elisha was. Second, Elisha must have been well acquainted with the transferring of this power by means of a conductor, or he would not have sent his servant before him with the staff, by simply laying the same upon the face of the dead child, and thereby restore him to life.

Third, the command that he gave unto his servant, to salute no one by the way, has a deep significance. A proof that is highly necessary and important that a magnetic physician should be free from all diversions in order to concentrate all his energies upon the one object, — the patient. Fourth, the very management in this case, is incomparable. Fifth, it is a proof that perseverance and continuance is a chief requisite in a magnetic operation: you cannot fell a tree with one stroke, so Elisha, after the first effort, arose and walked to and fro in the house, and only upon the second effort did the dead lad begin to breathe.

That they knew the method of healing by laying on of hands, and that they practiced it, is proven in the passage 2 Kings Naaman, the Syrian captain, expected Elisha to move his hand over the leprous part, and thus put away his leprosy. We often read that the remains of saints worked marvelous wonders and healed the sick long after their decease. This was the case with Elisha, for we read 2 Kings : "And Elisha died, and they buried him.

And the bands of the Moabites invaded the land at the coming in of the year.

Dungeons and Wagons, Part 1 - S1 E4 - Acquisitions Inc: The "C" Team

And it came to pass as they were burying a man, that behold they spied a band of men; and they cast the man into the sepulcher of Elisha: and when the man was let down, and touched the bones of Elisha, he revived and stood upon his feet. Let us once more take a retrospective glance upon the people of Israel, according to the history of the Old Testament, and upon the ancient days of the Orientals, and compare the magic among them to that of later years and we shall find many and essential differences. In the first place, I have remarked before, how that the people of Israel stood single and alone before all the heathen nations, and how the magic among them assumed an essential and diversified form.

As for instance, in Egypt Athor, according to the Theogony of Hesiod, the darkness of night was worshipped as the great unknown, through profound silence; but to the Israelites the light appeared in the unity of God, whom they worshipped with loud hymns. In the entire old world of Heathendom the power of the principle of nature governed, and brought down the spiritual vibration to the level of the terrestrial or earthly. The light shown in the darkness, but the darkness comprehended it not.

The Lord thy God hath chosen thee to be a special people to Himself, above all people that are upon the face of the earth. Madam Schlegel says: "A longing or love is the root and beginning of every higher and divine knowledge. The necessary epoch for preparation to this gradual process may not be overturned nor set aside by the noblest strivings of man. The whole existence of this people was built only upon hope, and the highest centre of their inner life was placed at a great distance in the future. Upon this also rests the chief difference in the method of the holy deliverance of the Hebrews, as is exhibited by other old Asiatic nations.

In the old records of these nations their glance in the proper historic parts is directed more toward the glorious past, with a regretful feeling in consequence of that which man has since lost. Molitor 5 says further: — "The leading of the Israelites furnishes the most apparent proof of the divine nature of religion. Meantime these oracles do not appear to be positive leaders of the people. They simply reply to inquiries made. Not in a single heathen religion, therefore, do we observe a really positive, sensitive and divine guidance.

But man stands here, solely in his own power. Where is there a nation to be found that had such an ethical guidance? Nowhere, therefore, do we find merit or praise for baseness or lowness. When, for instance, it was said of Moses: "He was an humble man," it was a compliment which was never bestowed upon a heathen hero. Franz Josef Molitor The Hebrew prophets and the heathen seers present an essential difference. They are as follows: 1.

The Magician, the Indian Brahmin, the mystical Priest, etc. The Magician elevates himself by his own innate strength to a higher state and condition than the world by whom he is surrounded; he isolates himself intentionally and his isolation becomes imperative, and through it follow the various castes and grades in life, as, for example, the Indian and Egyptian castes, which produces a special influence upon the diversified conditions of earthly life and intellect; Moses and the prophets are more casual, and in the passive dread of deep solitude, they suddenly hear the call and follow in humility, with veiled countenances.

To the Brahmin, for example, the earth is a hell, a place of torment; to the prophet it is a school, through which, in the performance of duty, the peace of true happiness may be found. The magician is a lawgiver, the prophets are obedient disciples, who preach and explain the revelations of God. There we have the means of falling into a state of ecstasy, self-denial and unnatural mortification of the body. Here the world is adapted to the most judicious enjoyment of life.

The prophet does not require extraordinary means to fall into a state of ecstasy ; he utters the immediate word of God without preparation and without mortifying the body, presents it, and lives among his kind.

Therefore, the numerous antagonistic figures of truth and deception, of sensational emotions and phantasmagoria in broken and jarring forms, of convulsions and contortions of the body and the soul, which we find among our mesmeric subjects. The index of their visions relates to the general concerns of life in respect to religion and citizenship; the prophet speaks and his words are true doctrines, uttered clearly for the benefit of all men and ages, and comprehended by all.

He seeks happiness yet finds it not in penance, but in his calling, in spreading abroad the word of God, not in secret contemplations, but by imparting it to his fellow-beings through active cooperation. Finally, 7. Since the motives and proceedings differ essentially among inspired races, so their aims and results also differ. The Indian magician mourns on account of the gradual lowering of the spiritual from its original luster, following the rapidly succeeding eras of the world into perishing nature and into the kingdom of death, and deprecates the misery connected therewith, namely, discontent, the confusion and laceration of the spirit, all of which we may find among the different heathen nations.

On the other hand, how greatly has universal brotherhood and companionship increased, step by step, through the agency of the true prophet, and how has the spiritual been glorified! The spirit that waved over the Jewish religion in the west spread its peaceful influences farther and wider, and while in the former instance everything is lost in weakness and darkness, in the latter mountains are removed by active faith, and trees are planted by mutual help and counsel, whose fruit will only ripen for enjoyment in another world, toward which we should turn our faces and our exertions.

Historians and philosophers of modern times have declared that the ecstatic visions of the prophets of Israel and those of the apostles were identical with magnetic appearances. They are called seers, men of God, servants and messengers of the Lord, angels and watchmen. The marks of the true prophets of the Old Testament were: 1st.

That their prophecies agreed with the doctrines of Moses and the patriarchs Deut. That they agreed with other prophets Isa. That they led a blameless life Jer. That they exhibited a holy zeal in the work of God Jer. Their office consisted in this, 1st, That they instructed the people, when the priests, whose duty it was, became indifferent.

That they restored the slack and decayed worship of God 2 Kings ; Ezek. That they foretold future events, and to this end asked counsel of God 1 Kings , 3; Ezek. The same may be said of the apostles and the preachers of the living word. They were called ministers because Christ had himself chosen them and sent them to the ends of the earth to proclaim the atonement and gather His elect. They did not force themselves in to his service, but Christ called them in a direct manner, and taught them personally to proclaim the advent of the Messiah, and with these credentials, to perform wonders through the divine word.

Their lives proved that they were true followers in the footsteps of their Lord and Master, in word and deed, in works and in suffering. For if their superficial appearance at first sight seems the same, their difference will soon become apparent when we examine them in a threefold point of view, namely, of cause, content or form and intention.

An abnormal condition of health always precedes it, and the somnolent state of the outward senses is the first condition of it. Prophetic inspiration is not a procreation of nature or of man but it is an emanation of the Holy Spirit and a divine decree. The divine call comes unexpectedly, and the physical condition has no connection with it whatever. The physical powers can never become the determinate powers, but they remain dependent upon the spirit, which makes it a means to spiritual aims.

A mesmeric life with changed functions of the senses and a physical crisis does not take place here. Secondly, according to form, magnetic second-sight depends directly upon the health and on the life of the seer, or rather, it predominates in the relative modes of earthly life. The true prophet, according to form, has no diversity of visions, but an unchanging index of scriptural work — the annunciation of Him, who is the Beginning and the End, and by whom all things were created. A prophet is not only a seer, but he is the organ of the divine will. That which is worldly or changeable — bigotry or sensuality, health, riches and honor in the world, and dominion over his fellow-men, is not his affair.

Through prayer, and in word and deed, the prophet continues in a living relation with God and his fellow-beings. True prophets do not isolate themselves, neither do they sink into the absorbing depths of their own visions, feelings and relations. Their prophecies do not refer to personalities, but to the fate of nations and the world, therefore, are they able in their works to exhibit supernatural powers, strengthened by the omnipotent power of their faith and will, and this power they exercise over their own bodies as well as over the bodies of others and over all nature in its wide and temporal boundaries.

The sudden conversions and changes of opinion, the instantaneous healing of severe and lingering diseases, the warnings against threatening dangers, and help for the needy from a distance, giving consolation and strength in trouble and suffering, etc. Self-aggrandizement and the personal advantage of these organs of the Deity were not thought of. To these obvious variations the children of Israel bear special witness.

That there is a still more exalted spiritual region which takes a positive hold upon the reason and offers revelations which are not of a natural order, and which cannot exist in these lower regions, and which are not merely phantasies, illusions or hallucinations of an abnormal condition of the brain. The ignoring, or rather, the denial of sophistical rationalism, especially by the Israelites is also represented superficially, just as the pantheistical philosophy of nature is, which distils everything into a common mass, and which represents the prophets and the saints only as somnambulistic sects, upon a somewhat higher plane than is ascribed to them in the partial Tellurian dark ages.

We often find among the prophets also, that they secluded themselves in solitary places, and that they fasted and gave themselves up to quiet contemplation. They, like the clairvoyants, speak of an inward higher light, of a light that enlightens them, and they admit this higher illumination to be the spirit of the Eternal, whose hand came upon them and transfigured them, and they walked, as the Psalmist says, in the light of His countenance, "For in Thy light, we shall see light; the Lord my God will enlighten my darkness.

Thou art the living fountain and in thy light we see the light. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

Therefore I was left alone, and saw this great vision, and there remained no strength in me: Yet I heard the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And behold, a hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.

And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength, for how can the servant of this my lord, talk with this my lord?

And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I came unto thee? The created spirit does not generally exist for itself, nor by itself, but only in reference to absolute being. The more perfect the creature, the more inward and free is the communion between the creature and the Creator — the more is man a free agent and a co-worker with God.

If taken in this connection, the power of the divine seer is not to be regarded separately from other spiritual powers by which he can overcome anything foreign to his nature, but rather as a fixed form, a normal and regenerated soul-power. The spirit of man, the image of God, may become the mirror in which the divine type is reflected just in proportion to the purity of this image.

Second edition, p. Johann Carl Passavant , German physician. I have not located an English edition, but his Untersuchungen: uber den Lebensmagnetismus und das Hellsehen originally appeared in , and was substantially rewritten in 2. The way from Ur in Chaldea to Canaan, which was taken by the patriarch Abraham, how far it stretched through its lengths and breadths across to Egypt, and from thence through the wilderness to the promised land of which they were to take possession!

If Israel then is, as it is represented, the favored people of God, then it can be nothing less than the pearl of perfection, and consequently the mirror of perverseness, which always strives after outward forms and ceremonies, and seeks happiness in nature and the dissipations of the present, a happiness which cannot be found on earth. In order to teach the children of Israel humble obedience to the laws, they were exposed to the severest trials and subjected to the meanest slavery.

To this people and to no other, the commandments were communicated in thunder tones by divinely appointed leaders, in order that it might heed with the inner depths of the mind and not merely superficially with the outward senses. Sacrifices and feasts were not to serve as temporal occasions of rejoicing, but they were to serve as a typical covering through which might be seen the true light of the coming Messiah, as the flower-bud turns toward the approaching light of the sun.

The Mercy-seat, the Cherubim, the Holy of Holies, the Pillar of Fire, and Solomon's Temple, are all symbolical manifestations originating in magical visions and point to the coming of Christ. That the entire Mosaic regulation was symbolical and hieroglyphical is admitted by every expert, and the following words express this fact clearly: "and look that thou make them after their pattern, which was showed thee in the mount. The forms and ceremonies of the law were only now strictly enforced in order to impress men with the importance of the revealed word.

But how long a period, intervened between the wanderings and sufferings of the Israelites, the wonders by which they were surrounded, the death of the firstborn in Egypt, the lightning which flashed from the heights of Mount Sinai, and the time of King David, with whom commenced the third period. His obedience toward God, and his unwavering faith not only caused it to be said of him, "that he was a man after God's own heart," but as the root of Judah, born in Bethlehem, he also became the type of Christ. He was both king and prophet, and had to bear many troubles and trials. As a servant of God he sought to lead the children of Israel to God at Jerusalem, the mountain of peace, where finally, the mild, illuminating light of the divine Prince of Peace appeared to the world out of the dark, transitory night, on the cross.

Even so we, when we were children, were in bondage under the elements of the World. The coming of Christ on earth was not an accidental occurrence as other natural events were. His coming was a revelation ordained by God from the foundation of the world. I have already shown in my anthropological views, that Christ, if he actually was the Son of God, would necessarily have to appear at a fixed time and place, and that his appearance would constitute the beginning of the second period of human power, and that this event would take place on the western coast of Asia.

Having brought forward many of the most extraordinary events of the old covenant which have reference to magic and magnetism, it seems important in more than one sense, also to speak of the new covenant, in order to extract from it that which concerns us so directly, because in the new covenant the magical healing of diseases was effected in so many instances without visible means, as well by Christ himself as by the apostles, from which it would appear that all these miracles and healings were the result of nothing else than magic or magnetism.

There are a few extremes here which have been maintained by both the advocates and opponents of these miracles, which we will notice more particularly in this place. In concluding this section we will glance at the existence and signification of Christianity in a general sense, as well as the relation which it bears to magic. The men of God under the old covenant, who performed such great wonders, and accomplished such wonderful works, were always rather more on the side of humanity than that of the divine, that is, they always evinced only single powers and perfections.

The universal expression of full perfection became an absolute reality only through Christ. He it was who first unbarred the new door — severed the chains of slavery, and pointed out the true image of perfection and wisdom in all their fullness to man. Christ again restored to humanity the assurance of immortality. He elevated the spiritual being to a temple of holy fire, and made it a living altar and incense to an eternal peace. Since God alone is superior to man, this agent or Savior could be nothing less than the essential idea of divine powers. In order to awaken a consciousness in the soul of man of what God really was, he had to bear the Divine character in himself.

Even the various judgments of men regarding Christ, show conclusively that all power, all gifts and perfections were united in him. See above. There are beings for whom the Redeemer has already come, others for whom he comes now, and still others for whom he is yet to come. He entered the Holy of Holies as the true High Priest, and restored to the elect, through his spirit, not only the lost words of the old book, but gave them a new one, richer in content for the healing of all evil, and for making them invulnerable. In addition he gave to them the holy incense of prayer, and showed them, that without it they would be unable, except through Him alone, to obtain every principle of life.

He performed on earth what is found above. He was constantly active, as the highest embodiment of wisdom, in spiritual and temporal acts of charity, and united both in one. But this could only be when He himself was joined in this unity on earth in which he was joined from all eternity. In the end he crowned his work by conferring a spirit which created a knowledge and vitality that were never experience before. He chose an object of sense as a channel through which to communicate the highest powers of life.

Even man may transfer his weak powers on any object: how much more must the mysteries baptism by water, the communion through bread and wine , instituted by Himself, have possessed a power which man could never possess. The action of the Holy Communion is at the same time corporeal, spiritual and divine, and all things therein contained must become spirit and life, because He himself, who instituted it, was the spirit and the life. Each true Christian is a living expression of this doctrine and an image of its author. He possesses fervor enough to absorb everything that is diseased and dissolute, and his life is a daily offering in humility and holy fear before God, for the mysteries of God are only revealed to those who fear Him.

The true Christian relies upon the commandments of the author of his name. Only such a man can enter into the counsel of peace. If the highest human wisdom continues to be a tottering and perishable structure, a single ray of the sun of the world will make him purer and wiser than all the wise of this earth. Since there are mysteries in every religion, so there are certain things of indescribable power and of the highest weight in Christianity which cannot be explained.

So long as these were known only to the true possessors as a sanctuary, Christianity was at rest. But after the great of earth began to set their feet within this sanctuary and desired to see with unprepared eyes; so soon as it was converted into a political machine, divisions and uncertainties ensued. Upon this came the High Priests who separated themselves farther and farther from original purity, and in this way a misshapen mixture of a true monstrosity resulted.

Sophists, who flourished like weeds, multiplied these evils by their subtleties, separating that which was united, and covering with darkness and death what was formerly light and life. If even a few traces of purity, zeal and power could be seen here and there, they could accomplish nothing, because the horrors of desolation had already become too general and were preferred by too many. These corruptions were the cause, in later times, that the structure of Christianity was sapped in its very foundations.

Only one step from Deism to utter ruin. Out of Deism grew a still worse brood of materialists, who declared that all connection of humanity with higher powers to be idle imagination, and who did not even believe in their own existence. It was very seldom that the generations of the earliest times sinned through great enterprises; those of later periods, on the contrary, sinned through nullity. But there is a truth whose sanctity cannot be shaken, and which will remain firm as long as the world exists.

But if man, through his reconciliation and return to God, and through a true Christian life, receives the powers which the Savior promised to his followers, namely, "To expel serpents, to heal the sick, and to cast out devils," and this to the same extent that he did himself, John , and if such a Christian man can in deed and in truth perform greater wonders than one who lives in a state of sin and we find this to be the case not only with the apostles, but with all godly men of every age , then we must accord to man what is human.

I have already spoken of the Christian method of healing, and inasmuch as I refer back to it in this place, the fact will not admit of a doubt, that the healing of Christ as well as by the apostles really had reference to magic and magnetism. They never obtained the means to heal diseases from the apothecary, neither did they possess any secret remedies or magical essences; they possessed an inherent power to heal diseases, and by words they cast out devils, restored the dead to life, healed, through prayer and the laying on of hands, the lame and paralytic, and caused the blind to see and the dumb to speak.

And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And Jesus saith unto him, I will come and heal him. The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only and my servant shall be healed.

When Jesus heard it, he marveled, and said to them that followed: Verily I say unto you, I have not found so great faith, no, not in Israel. Go thy way; and as thou hast believed, so be it unto thee. And his servant was healed in the selfsame hour. And he touched her hand, and the fever left her: and she arose and ministered unto him.