Works of Sax Rohmer

by Sax Rohmer

  In a quotation by Halliwell from a Bodleian MS. we read that:

  “Ther ben somme that eten... men, and eteth noon other... fro that tyme that thei be a-charmed with mannys... for rather thei wolde be deed... men shulde be war of hem.”

  Wlislocki, writing so recently as 1891, tells us of a gipsy fiddler’s wife at Tôrész, in the north of Hungary, about ten years earlier, who kept the family in mutton and enabled her husband to establish a profitable business as an innkeeper by her nocturnal expeditions in wolf’s shape. The village priest cured the woman, we are informed, by sprinkling her and the house with holy water, and the peasants murdered the husband. At the time that Wlislocki wrote there were then living in the village, according to his account, two of the men who participated in the deed.

  Similar fables of semi-fairy unions, except that the husband is the supernatural partner, are the GræcoRoman myth of Cupid and Psyche and the Sicilian tale of the girl who wedded a green bird, which, on bathing in a pan of milk, became a handsome youth. But the favourite motif, which runs through the mythology of the East and West, while it cannot fairly be traced to any one source, is that of the fairy wife.

  X. THE “CELESTIAL INTELLIGENCER”

  With them the seed of wisdom did I sow,

  And with mine own hand wrought to make it grow;

  And this was all the Harvest that I reap’d —

  “I came like Water, and like Wind I go.”

  One of the most remarkable works ever contributed to the literature of the occult is that called The Magus. I append the full title at the end of this chapter (p. 51).

  In the section of this huge and elaborate work entitled “Natural Magic,” the author says, “There are some collyriums which make us see the images of spirits in the air or elsewhere; which I can make of the gall of a man and the eyes of a black cat, and some other things. The same is made, likewise, of the blood of a lapwing, bat and a goat; and if a smooth, shining piece of steel be smeared over with the juice of mugwort, and be made to fume, it causes invocated spirits to appear.”

  Furthermore he tells us that in the colic, if a live duck be applied to the belly, it takes away the pain, and the duck dies. If one take the heart out of any animal, and, whilst it is warm, bind it to a patient suffering from a quartan fever, it drives it away. “So if any one shall swallow the heart of a lapwing, swallow, weasel, or a mole, while it is yet living and warm with natural heat, it improves his intellect, and helps him to remember, understand, and foretell things to come. Hence this general rule — that whatever things are taken for magical uses from animals, whether they are stone, members, hair, excrements, nails, or anything else, they must be taken from those animals while they are yet alive, and if it is possible, that they may live afterwards.

  “If you take the tongue of a frog, you put the frog into water” again: and Democritus writes, that if any one shall take out the tongue of a water-frog, no other part of the animal sticking to it, and lay it upon the place where the heart of a woman beats, she is compelled, against her will, to answer whatsoever you shall ask of her. Also, take the eyes of a frog, which must be extracted before sunrise, and bound to the sick party, and the frog to be let go again blind into the water, the party shall be cured of a tertian ague; also, the same will, being bound with the flesh of a nightingale in the skin of a hart, keep a person always wakeful without sleeping.

  “So the right eye of a serpent, being applied to the soreness of the eyes, cures the same, if the serpent be let go alive. So, likewise, the tooth of a mole, being taken out alive and afterwards let go, cures the toothache; and dogs will never bark at those who have the tail of a weasel that has escaped. Democritus says, that if the tongue of the chameleon be taken alive, it conduces to good success in trials, and likewise to women in labour; but it must be hung up on some part of the outside of the house; otherwise, if brought into the house, it might be most dangerous.

  “There are very many properties that remain after death; and these are things in which the idea of the matter is less swallowed up in them; even after death, that which is immortal in them will work some wonderful things: as in the skins we have mentioned of several wild beasts, which will corrode and eat one another after death; also, the drum made of the rocket-fish drives away all creeping things at what distance soever the sound is heard; and strings of an instrument made of the guts of a wolf, and being strained upon a harp or a lute, with strings made of sheep-guts, will make no harmony.”

  XI THE SHADOW ARMY

  We are no other than a moving row

  Of Magic Shadow-shapes that come and go

  Round with the sun-illumined lantern held

  In Midnight by the Master of the Show.

  Book II, Part III of this huge and elaborately illustrated work (original copies of which are rare) deals with the “Particular Composition of the Magical Circle.”

  The following instructions, we learn, are the principle and sum-total of all that has gone before, only, says The Magus:

  “We have brought it rather into a closer train of experiment and practice than any of the rest; for here you may behold the distinct functions of the spirits; likewise the whole perfection of magical ceremonies is here described, syllable by syllable.”

  But as the greatest power is attributed to the circles (“for they are certain fortresses”), I shall now give some particulars respecting the composition and figure of a circle.

  The forms of circles are not always one and the same, but are changed according to the order of spirits that are to be called — their places, times, days, and hours; for in making a circle it should be considered in what time of the year, what day, and what hour; what spirits you would call, and to what star or region they belong, and what functions they have: therefore, to begin, let there be made three circles of the latitude of nine feet, distant one from another about a hand’s breadth.

  First, write in the middle circle the name of the hour wherein you essay the magical task; in the second place, write the name of the angel of the hour; in the third place, the seal of the angel of the hour; fourthly, the name of the angel that rules the day, and the names of his ministers; in the fifth place, the name of the present time; sixthly, the names of the spirits ruling in that part of time, and their presidents; seventhly, the name of the head of the sign ruling in the time; eighthly, the name of the earth, according to the time of conjuration; ninthly, and in order to complete the middle circle, write the name of the sun and moon, according to the said rule of the time: “for as the times are changed, so are the names.”

  In the outer circle let there be drawn, in the four angles, “the names of the great presidential spirits of the air that day wherein you do this work, viz the name of the king and his three ministers. Without the circle, in four angles, let pentagons be made. In the inner circle write four divine names, with four crosses interposed: in the middle of the circle, viz towards the east, let be written Alpha; towards the west, Omega; and let a cross divide the middle of the circle.”

  When the circle is thus finished, according to rule, one must proceed to consecrate and bless it, in the following manner:

  “In the name of the holy, blessed, and glorious Trinity, proceed we to our work in these mysteries to accomplish that which we desire; we therefore, in the names aforesaid, consecrate this piece of ground for our defence, so that no spirit whatsoever shall be able to break these boundaries, neither be able to cause injury nor detriment to any of us here assembled; but that they may be compelled to stand before the circle, and answer truly our demands, so far as it pleaseth Him who liveth for ever and ever; and who says, I am Alpha and Omega, the Beginning and the End, which is, and which was, and which is to come, the Almighty; I am the First and the Last, who am living and was dead; and behold I live for ever and ever; and I have the keys of death and hell. Bless, O Lord! this creature of earth wherein we stand; confirm, O God! thy strength in us, so that neither the adversary nor any evil thing may cause us to fall, etc., etc. Amen.
”

  It must also be borne in mind that the angels rule the hours in a successive order, according to the course of the heavens and the planets to which they are subject; so that the same spirit which governs the day rules also the first hour of the day; the second governs the second hour, and so on throughout; “and when the seven planets and hours have made their revolution it returns again to the first which rules the day.” Therefore we shall now consider the names of the hours.

  fill up the power and virtue of their odours; so that neither the enemy nor any false imagination may be able to enter into them; etc. Then sprinkle the same with holy water.”

  The Exorcism of Fire into which the Perfumes are to he put “I exorcise thee, O thou creature of fire, by the only true God Jehovah, Adonai, Tetragrammaton, that forthwith thou cast away every phantasm from thee, that it shall do no hurt to any one. We beseech thee, O Lord, to bless this creature of fire, and sanctify it so that it may be blessed to set forth the praise and glory of thy holy name, and that no hurt may be permitted to come to the exorcizer or spectators; etc. Amen.”

  Of the Habit of the Exorcist “It should be made of fine white linen and clean, and to come round the body loose, but close before and behind.”

  Of the Pentacle of Solomon (for the figure see Plate)

  “It is always necessary to have this pentacle in readiness to bind with, in case the spirits should refuse to be obedient, as they can have no power over the exorcist while provided with and fortified by the pentacle, the virtue of the holy names therein written presiding with wonderful influence over the spirits.

  “It should be made in the day and hour of Mercury upon parchment made of kidskin, or virgin, or pure, clean, white paper; and the figures and letters wrote in pure gold; and it ought to be consecrated and sprinkled (as before often spoken) with holy water.”

  When the vesture is put on, it will be convenient to say the following oration:

  An Oration when the Habit or Vesture is put on “Anoor, Amacor, Amides, Theodonias, Anitor; by the merits of the angels, O Lord, I will put on the garment of salvation, that this which I desire I may bring to effect, through thee, the most holy Adonai, whose kingdom endureth for ever and ever. Amen.”

  XII. THE MASSING OF THE SHADES

  Shapes of all Sorts and Sizes, great and small,

  That stood along the floor and by the wall;

  And some loquacious vessels were; and some

  Listened, perhaps, but never talk’d at all.

  I have omitted many of the elaborate particulars which follow, firstly, in order that I may not weary you, and, secondly, because it forms no part of my intention to tempt the curious to dabble in a dangerous pursuit; but the lengthy ceremonial being duly performed, we are assured that there will appear infinite visions, apparitions, phantasms, etc., beating of drums, and the sound of all kinds of musical instruments; “which is done by the spirits, that with the terror they might force some of the companions out of the circle, because they can effect nothing against the exorcist himself: after this you shall see an infinite company of archers, with a great multitude of horrible beasts, which will arrange themselves as if they would devour the companions; nevertheless fear nothing.”

  Thereupon, the exorcist, holding the pentacle in his hand, must say, “Avoid hence these iniquities, by virtue of the banner of God.” At this, the spirits will be compelled to obey the exorcist, and the company shall see them no more.

  Then let the exorcist, stretching out his hand with the pentacle, say:

  “Behold the pentacle of Solomon, which I have brought into your presence; behold the person of the exorcist in the middle of the exorcism, who is armed by God, without fear, and well provided, who potently invocateth and calleth you by exorcising; come, therefore, with speed, by the virtue of these names Aye Saraye, Aye Saraye; defer not to come, by the eternal names of the living and true God, Eloy, Archima, Rabur, and by the pentacle of Solomon here present which powerfully reigns over you, and by the virtue of the celestial spirits, your lords; and by the person of the exorcist, in the middle of the exorcism; being conjured, make haste and come, and yield obedience to your master, who is called Octinomos.”

  This invocation being performed, immediately there will be hissings in the four parts of the world, whereupon the exorcist must say:

  “Why stay you? Wherefore do you delay? What do you? Prepare yourselves to be obedient to your master in the name of the Lord, Bathat or Vachat rushing upon Abrac, Abeor coming upon Aberer.” Then they will immediately come in their proper forms; and:

  “When you see them before the circle, show them the pentacle covered with fine linen; uncover it, and say, ‘Behold your confusion if you refuse to be obedient’; and suddenly they will appear in a peaceable form, and will say, ‘ Ask what you will, for we are prepared to fulfil all your commands, for the Lord hath subjected us hereunto.’”

  For the guidance of the amateur sorcerer it may be mentioned that the spirits of the air of Monday are subject to the west wind, which is the wind of the moon; their nature is to give silver and to convey things from place to place; to make horses swift, and to disclose the secrets of persons, both present and future.

  Their Familiar Forms are as follows:

  They appear generally of a great and full stature, soft and phlegmatic, of colour like a black, obscure cloud, having a swollen countenance, with eyes red and full of water, a bald head, and teeth like a wild boar; their motion is like an exceeding great motion of the sea. For their sign there will appear an exceeding great rain, and their particular shapes are:

  A King, like an archer, riding upon a doe.

  A little boy.

  A woman hunter with a bow and arrows.

  A cow; a little dog; a goose.

  A green or silver coloured garment.

  An arrow; a creature with many feet.

  The spirits of the air of Friday are subject to the west wind; their nature is to give silver, to incite men, and incline them to luxury, to cause marriages, to allure men to love women, to cause or take away infirmities, and to do all things which have motion.

  Their Familiar Shapes

  They appear with a fair body, of middle stature, with an amiable and pleasant countenance, of colour white or green, their upper parts golden; the motion of them is like a clear star. For their sign will appear naked virgins round the circle, which will strive to allure the invocator to dalliance with them; but:

  Their Particular Shapes are

  A King, with sceptre, riding on a camel.

  A naked girl; a she-goat.

  A camel; a dove.

  A white or green garment.

  Flowers; the herb Savine.

  But there are repulsive Elemental forms, as well, in, addition to those mentioned by Barrett, having, for instance, the appearances of huge insects, with heads of birds or of human beings. A gruesome theory, employed finely in fiction by Sheridan le Fanu, has been advanced, according to which the creatures seen by sufferers from delirium tremens, by opium-smokers and by other drug-slaves, are simply forms taken by the lowest class of Elementals which the action of the poison has in some way rendered visible.

  I will transcribe here, in dismissing Francis Barrett, an interesting “advertisement” from The Magus:

  Advertisement

  The Author of this work respectfully informs those who are curious in the studies of Art and Nature, especially of Natural and Occult Philosophy, Chemistry, Astrology, etc., etc., that, having been indefatigable in his researches into those sublime sciences, of which he has treated at large in this book, that he gives private instructions and lectures upon any of the above mentioned sciences; in the course of which he will discover many curious and rare experiments. Those who become students will be initiated into the choicest operations of Natural Philosophy, Natural Magic, the Cabala, Chemistry, the Talismanic Art, Hermetic Philosophy, Astrology, Physiognomy, etc., etc. Likewise they will acquire the knowledge of the Rites, Mysteries, Ceremonies, and Pr
inciples of the ancient Philosophers, Magi, Cabalists, Adepts, etc. The purpose of this School (which will consist of no greater number than Twelve Students) being to investigate the hidden treasures of Nature; to bring the mind to a contemplation of the Eternal Wisdom; to promote the discovery of whatever may conduce to the perfection of Man; the alleviating the miseries and calamities of this life, both in respect of ourselves and others; the study of morality and religion here, in order to secure to ourselves felicity hereafter; and finally the promulgation of whatever may conduce to the general happiness and welfare of mankind. Those who feel themselves thoroughly disposed to enter upon such a course of studies, as is above recited, with the same principles of philanthropy with which the Author invites the lovers of philosophy and wisdom to incorporate themselves in so select, permanent, and desirable a society, may speak with the Author upon the subject, at any time between the hours of Eleven and Two o’clock, at 99, Norton Street, Maryle-Bonne. Letters (post paid) upon any subject treated of in this Book will be duly answered, with the necessary information.

  XIII. THE LIGHT

  Wake! for the Sun, who scatter’d into flight

  The Stars before him from the Field of Night,

  Drives Night along with them from Heav’n and strikes

  The Sultan’s turret with a Shaft of Light.

  I have left you thus long to the guidance of Francis Barrett in order that the complex nature of the Cabalistic art, as expounded by its professors, might become more readily appreciable. To my seeming, there is — something pathetic in its very complexity. These. groping spirits, after all, were worshippers — the Unknowing calling to the Unknown, and their strange hymns have echoed hollowly down the avenue of the ages — hollowly and mockingly.