Part 9

(2) Op. cit., p. 201.

ELIPHAS LEVI, following PYTHAGORAS and many of the mediaeval magicians, regarded the pentagram, or five-pointed star, as an extremely powerful pentacle. According to him, if with one horn in the ascendant it is the sign of the microcosm--Man. With two horns in the ascendant, however, it is the sign of the Devil, "the accursed Goat of Mendes," and an instrument of black magic. We can, indeed, trace some faint likeness between the pentagram and the outline form of a man, or of a goat's head, according to whether it has one or two horns in the ascendant respectively, which resemblances may account for this idea. Fig. 30 shows the pentagram embellished with other symbols according to ELIPHAS LEVI, whilst fig. 31 shows his embellished form of the six-pointed star, or Seal of SOLOMON. This, he says, is "the sign of the Macrocosmos, but is less powerful than the Pentagram, the microcosmic sign," thus contradicting PYTHAGORAS, who, as we have seen, regarded the pentagram as the sign of the Macrocosm. ELIPHAS LEVI asserts that he attempted the evocation of the spirit of APOLLONIUS of Tyana in London on 24th July 1854, by the aid of a pentagram and other magical apparatus and ritual, apparently with success, if we may believe his word. But he sensibly suggests that probably the apparition which appeared was due to the effect of the ceremonies on his own imagination, and comes to the conclusion that such magical experiments are injurious to health.(1)

(1) Op cit. pp. 446-450.

Magical rings were prepared on the same principle as were talismans. Says CORNELIUS AGRIPPA: "The manner of making these kinds of Magical Rings is this, viz.: When any Star ascends fortunately, with the fortunate aspect or conjunction of the Moon, we must take a stone and herb that is under that Star, and make a ring of the metal that is suitable to this Star, and in it fasten the stone, putting the herb or root under it--not omitting the inscriptions of images, names, and characters, as also the proper suffumigations...."(1) SOLOMON'S ring was supposed to have been possessed of remarkable occult virtue. Says JOSEPHUS (c. A.D. 37-100): "God also enabled him (SOLOMON) to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also by which distempers are alleviated. And he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return; and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this; he put a ring that had under the seal a root of one of those sorts mentioned by Solomon, to the nostrils of the demoniac, after which he drew out the demon through his nostrils: and when the man fell down immediately, he abjured him to return unto him no more, making still mention of Solomon, and reciting the incantations which he composed."(2)

(1) H. C. AGRIPPA: Occult Philosophy, bk. i. chap. xlvii. (WHITEHEAD'S edition, pp. 141 and 142).

(2) FLAVIUS JOSEPHUS: The Antiquities of the Jews (trans. by W. WHISTON), bk. viii. chap. ii., SE 5 (45) to (47).

Enough has been said already to indicate the general nature of talismanic magic. No one could maintain otherwise than that much of it is pure nonsense; but the subject should not, therefore, be dismissed as valueless, or lacking significance. It is past belief that amulets and talismans should have been believed in for so long unless they APPEARED to be productive of some of the desired results, though these may have been due to forces quite other than those which were supposed to be operative. Indeed, it may be said that there has been no widely held superstition which does not embody some truth, like some small specks of gold hidden in an uninviting mass of quartz. As the poet BLAKE put it: "Everything possible to be believ'd is an image of truth";(1) and the attempt may here be made to extract the gold of truth from the quartz of superstition concerning talismanic magic. For this purpose the various theories regarding the supposed efficacy of talismans must be examined.

(1) "Proverbs of Hell" (The Marriage of Heaven and Hell).

Two of these theories have already been noted, but the doctrine of effluvia admittedly applied only to a certain class of amulets, and, I think, need not be seriously considered. The "astral-spirit theory" (as it may be called), in its ancient form at any rate, is equally untenable to-day. The discoveries of new planets and new metals seem destructive of the belief that there can be any occult connection between planets, metals, and the days of the week, although the curious fact discovered by Mr OLD, to which I have referred (footnote, p. 63@@@), assuredly demands an explanation, and a certain validity may, perhaps, be allowed to astrological symbolism. As concerns the belief in the existence of what may be called (although the term is not a very happy one) "discarnate spirits," however, the matter, in view of the modern investigation of spiritistic and other abnormal psychical phenomena, stands in a different position. There can, indeed, be little doubt that very many of the phenomena observed at spiritistic seances come under the category of deliberate fraud, and an even larger number, perhaps, can be explained on the theory of the subconscious self. I think, however, that the evidence goes to show that there is a residuum of phenomena which can only be explained by the operation, in some way, of discarnate intelligences.(1) Psychical research may be said to have supplied the modern world with the evidence of the existence of discarnate personalities, and of their operation on the material plane, which the ancient world lacked. But so far as our present subject is concerned, all the evidence obtainable goes to show that the phenomena in question only take place in the presence of what is called "a medium"--a person of peculiar nervous or psychical organisation. That this is the case, moreover, appears to be the general belief of spiritists on the subject. In the sense, then, in which "a talisman" connotes a material object of such a nature that by its aid the powers of discarnate intelligences may become operative on material things, we might apply the term "talisman" to the nervous system of a medium: but then that would be the only talisman. Consequently, even if one is prepared to admit the whole of modern spiritistic theory, nothing is thereby gained towards a belief in talismans, and no light is shed upon the subject.

(1) The publications of The Society for Psychical Research, and FREDERICK MYERS' monumental work on Human Personality and its Survival of Bodily Death, should be specially consulted. I have attempted a brief discussion of modern spiritualism and psychical research in my Matter, Spirit, and the Cosmos (1910), chap. ii.

Another theory concerning talismans which commended itself to many of the old occult philosophers, PARACELSUS for instance, is what may be called the "occult force" theory. This theory assumes the existence of an occult mental force, a force capable of being exerted by the human will, apart from its usual mode of operation by means of the body. It was believed to be possible to concentrate this mental energy and infuse it into some suitable medium, with the production of a talisman, which was thus regarded as a sort of accumulator for mental energy. The theory seems a fantastic one to modern thought, though, in view of the many startling phenomena brought to light by psychical research, it is not advisable to be too positive regarding the limitations of the powers of the human mind. However, I think we shall find the element of truth in the otherwise absurd belief in talismans by means of what may be called, not altogether fancifully perhaps, a transcendental interpretation of this "occult force" theory. I suggest, that is, that when a believer makes a talisman, the transference of the occult energy is ideal, not actual; that the power, believed to reside in the talisman itself, is the power due to the reflex action of the believer's mind. The power of what transcendentalists call "the imagination" cannot be denied; for example, no one can deny that a man with a firm conviction that such a success will be achieved by him, or such a danger avoided, will be far more likely to gain his desire, other conditions being equal, than one of a pessimistic turn of mind. The mere conviction itself is a factor in success, or a factor in failure, according to its nature; and it seems likely that herein will be found a true explanation of the effects believed to be due to the power of the talisman.

On the other hand, however, we must beware of the exaggerations into which certain schools of thought have fallen in their estimates of the powers of the imagination. These exaggerations are particularly marked in the views which are held by many nowadays with regard to "faith-healing," although the "Christian Scientists" get out of the difficulty--at least to their own satisfaction--by ascribing their alleged cures to the Power of the Divine Mind, and not to the power of the individual mind.

Of course the real question involved in this "transcendental theory of talismans" as I may, perhaps, call it, is that of the operation of incarnate spirit on the plane of matter. This operation takes place only through the medium of the nervous system, and it has been suggested,(1) to avoid any violation of the law of the conservation of energy, that it is effected, not by the transference, as is sometimes supposed, of energy from the spiritual to the material plane, but merely by means of directive control over the expenditure of energy derived by the body from purely physical sources, e.g. the latent chemical energy bound up in the food eaten and the oxygen breathed.

(1) Cf Sir OLIVER LODGE: Life and Matter (1907), especially chap. ix.; and W. HIBBERT, F.I.C.: Life and Energy (1904).

I am not sure that this theory really avoids the difficulty which it is intended to obviate;(1) but it is at least an interesting one, and at any rate there may be modes in which the body, under the directive control of the spirit, may expend energy derived from the material plane, of which we know little or nothing. We have the testimony of many eminent authorities(2) to the phenomenon of the movement of physical objects without contact at spiritistic seances. It seems to me that the introduction of discarnate intelligences to explain this phenomenon is somewhat gratuitous--the psychic phenomena which yield evidence of the survival of human personality after bodily death are of a different character. For if we suppose this particular phenomenon to be due to discarnate spirits, we must, in view of what has been said concerning "mediums," conclude that the movements in question are not produced by these spirits DIRECTLY, but through and by means of the nervous system of the medium present. Evidently, therefore, the means for the production of the phenomenon reside in the human nervous system (or, at any rate, in the peculiar nervous system of "mediums"), and all that is lacking is intelligence or initiative to use these means. This intelligence or initiative can surely be as well supplied by the sub-consciousness as by a discarnate intelligence. Consequently, it does not seem unreasonable to suppose that equally remarkable phenomena may have been produced by the aid of talismans in the days when these were believed in, and may be produced to-day, if one has sufficient faith--that is to say, produced by man when in the peculiar condition of mind brought about by the intense belief in the power of a talisman. And here it should be noted that the term "talisman" may be applied to any object (or doctrine) that is believed to possess peculiar power or efficacy. In this fact, I think, is to be found the peculiar danger of erroneous doctrines which promise extraordinary benefits, here and now on the material plane, to such as believe in them. Remarkable results may follow an intense belief in such doctrines, which, whilst having no connection whatever with their accuracy, being proportional only to the intensity with which they are held, cannot do otherwise than confirm the believer in the validity of his beliefs, though these may be in every way highly fantastic and erroneous. Both the Roman Catholic, therefore, and the Buddhist may admit many of the marvels attributed to the relics of each other's saints; though, in denying that these marvels prove the accuracy of each other's religious doctrines, each should remember that the same is true of his own.

(1) The subject is rather too technical to deal with here. I have discussed it elsewhere; see "Thermo-Dynamical Objections to the Mechanical Theory of Life," The Chemical News, vol. cxii. pp. 271 et seq. (3rd December 1915).

(2) For instance, the well-known physicist, Sir W. F. BARRETT, F.R.S. (late Professor of Experimental Physics in The Royal College of Science for Ireland). See his On the Threshold of a New World of Thought (1908), SE 10.

In illustration of the real power of the imagination, I may instance the Maori superstition of the Taboo. According to the Maories, anyone who touches a tabooed object will assuredly die, the tabooed object being a sort of "anti-talisman". Professor FRAZER(1) says: "Cases have been known of Maories dying of sheer fright on learning that they had unwittingly eaten the remains of a chief's dinner or handled something that belonged to him," since such objects were, ipso facto, tabooed. He gives the following case on good authority: "A woman, having partaken of some fine peaches from a basket, was told that they had come from a tabooed place. Immediately the basket dropped from her hands and she cried out in agony that the atua or godhead of the chief, whose divinity had been thus profaned, would kill her. That happened in the afternoon, and next day by twelve o'clock she was dead." For us the power of the taboo does not exist; for the Maori, who implicitly believes in it, it is a very potent reality, but this power of the taboo resides not in external objects but in his own mind.

(1) Professor J. G. FRAZER, D.C.L.: Psyche's Task (1909), p. 7.

Dr HADDON(2) quotes a similar but still more remarkable story of a young Congo negro which very strikingly shows the power of the imagination. The young negro, "being on a journey, lodged at a friend's house; the latter got a wild hen for his breakfast, and the young man asked if it were a wild hen. His host answered 'No.' Then he fell on heartily, and afterwards proceeded on his journey. After four years these two met together again, and his old friend asked him 'if he would eat a wild hen,' to which he answered that it was tabooed to him. Hereat the host began immediately to laugh, inquiring of him, 'What made him refuse it now, when he had eaten one at his table about four years ago?' At the hearing of this the negro immediately fell a-trembling, and suffered himself to be so far possessed with the effects of imagination that he died in less than twenty-four hours after."

(2) ALFRED C. HADDON, SC.D., F.R.S.: Magic and Fetishism (1906), p. 56.

There are, of course, many stories about amulets, etc., which cannot be thus explained. For example, ELIHU RICH gives the following:--

"In 1568, we are told (Transl. of Salverte, p. 196) that the Prince of Orange condemned a Spanish prisoner to be shot at Juliers. The soldiers tied him to a tree and fired, but he was invulnerable. They then stripped him to see what armour he wore, but they found only an amulet bearing the figure of a lamb (the Agnus Dei, we presume). This was taken from him, and he was then killed by the first shot. De Baros relates that the Portuguese in like manner vainly attempted to destroy a Malay, so long as he wore a bracelet containing a bone set in gold, which rendered him proof against their swords. A similar marvel is related in the travels of the veracious Marco Polo. 'In an attempt of Kublai Khan to make a conquest of the island of Zipangu, a jealousy arose between the two commanders of the expedition, which led to an order for putting the whole garrison to the sword. In obedience to this order, the heads of all were cut off excepting of eight persons, who by the efficacy of a diabolical charm, consisting of a jewel or amulet introduced into the right arm, between the skin and the flesh, were rendered secure from the effects of iron, either to kill or wound. Upon this discovery being made, they were beaten with a heavy wooden club, and presently died.'"

(1) I think, however, that these, and many similar stories, must be taken cum grano salis.

In conclusion, mention must be made of a very interesting and suggestive philosophical doctrine--the Law of Correspondences,--due in its explicit form to the Swedish philosopher, who was both scientist and mystic, EMANUEL SWEDENBORG. To deal in any way adequately with this important topic is totally impossible within the confines of the present discussion.(2) But, to put the matter as briefly as possible, it may be said that SWEDENBORG maintains (and the conclusion, I think, is valid) that all causation is from the spiritual world, physical causation being but secondary, or apparent--that is to say, a mere reflection, as it were, of the true process. He argues from this, thereby supplying a philosophical basis for the unanimous belief of the nature-mystics, that every natural object is the symbol (because the creation) of an idea or spiritual verity in its widest sense. Thus, there are symbols which are inherent in the nature of things, and symbols which are not. The former are genuine, the latter merely artificial. Writing from the transcendental point of view, ELIPHAS LEVI says: "Ceremonies, vestments, perfumes, characters and figures being...necessary to enlist the imagination in the education of the will, the success of magical works depends upon the faithful observance of all the rites, which are in no sense fantastic or arbitrary, having been transmitted to us by antiquity, and permanently subsisting by the essential laws of analogical realisation and of the correspondence which inevitably connects ideas and forms."(1b) Some scepticism, perhaps, may be permitted as to the validity of the latter part of this statement, and the former may be qualified by the proviso that such things are only of value in the right education of the will, if they are, indeed, genuine, and not merely artificial, symbols. But the writer, as I think will be admitted, has grasped the essential point, and, to conclude our excursion, as we began it, with a definition, I will say that the power of the talisman is the power of the mind (or imagination) brought into activity by means of a suitable symbol.

(1) ELIHU RICH: The Occult Sciences, p. 346.

(2) I may refer the reader to my A Mathematical Theory of Spirit (1912), chap. i., for a more adequate statement.

(1b) ELIPHAS LEVI: Transcendental Magic: its Doctrine and Ritual (trans. by A. E. WAITE, 1896), p. 234.