Part 30

Les Juifs croient que Lilis veut faire mourir les garçons dans le huitième jour après leur naissance, et les filles dans le vingt-unième. Voici le remède des Juifs Allemans pour se préserver de ce danger. Ils tirent des traits en ronde avec de la craϊe, ou avec des charbons de bois, sur les quatre murs de la chambre oû est l’accouchée, et ils écrivent sur chaque trait: _Adam! Eve! qui Lilis se retire_. Ils écrivent aussi sur le parti de chambre les noms des trois anges qui président à la médicine, _Senai_, _Sansenai_, et _Sanmangelof_, ainsi que Lilis elle-même leur apprit qu’il falloit faire lorsqu’elle espéroit de les faire tout tous noyer dans la mer. _Elias, as quoted by Becker._

Footnote 32:

This remarkable confession may be found in Menange’s. Observations sur la langue Françoise, Part II. p. 110.

Footnote 33:

This was written in 1560, and before the era of revolutions had commenced even among ourselves. He penetrated into the important principle merely by the force of his own meditation.

Footnote 34:

Vide Lectures on Phrenology, by Drs. Gall and Spurtzheim.

Footnote 35:

This word is supposed to be formed from the Greek ονομα, name; and μαντεια, divination. There is in fact something rather singular in the etymology; for, in strictness, Onomancy should rather signify divination by asses, being formed from oνos, _asinus_ and μαντεια. To signify divination by names it should be Onomatomancy.

Footnote 36:

PYTHIAN or PYTHIA, in antiquity, the priestess of Apollo, by whom he delivered oracles. She was thus called from the god himself, who was styled _Apollo Pythius_, from his slaying the serpent Python; or as others will have it, αποτου ποδεσδαι, because Apollo, the sun, is the cause of rottenness; or, according to others, from πυνδανομαι, _I hear_, because people went to hear and consult his oracles.—The priestess was to be a pure virgin. She sat on the covercle, or lid, of a brazen vessel, mounted on a tripod; and thence, after a violent enthusiasm, she delivered her oracles; _i. e._ she rehearsed a few ambiguous and obscure verses, which were taken for oracles.

All the Pythiæ did not seem to have had the same talent at poetry, or to have memory enough to retain their lesson.—Plutarch and Strabo make mention of poets, who were kept in by Jupiter, as interpreters.

The solemn games instituted in honor of Apollo, and in memory of his killing the serpent Python with his arrows, were called Pythia or Pythian games.

Footnote 37:

The art of knowing the humour, temperament, or disposition of a person, from observation of the lines of the face, and the character of its members or features, is called Physiognomy. Baptist Porta and Robert Fludd, are among the top modern authors, and it has since been revived by Lavater, on this subject. The ancient authors are the Sophist Adamantius, and Aristotle, whose treatise on Physiognomy is translated into Latin by de Lacuna.

Footnote 38:

When the thoughts are much troubled, and when a person sleeps without the circumstance of going to bed, or putting off his clothes, as when he nods in his chair; it is very difficult, as Hobbes remarks, to distinguish a dream from a reality. On the contrary, he that composes himself to sleep, in case of any uncouth or absurd fancy, easily suspects it to have been a dream.—LEVIATHAN, par. i. c. 1.

Footnote 39:

For the notion of this threefold soul, read the following verses attributed to Ovid:—

Bis duo sunt nomini: MANES, CARO, SPIRITUS, UMBRA: Quatuor ista loci bis duo suscipiunt, Terra legit CARNEM, tumulum circumvolat UMBRA Orcus habet MANES, SPIRITUS astra petit.

Footnote 40:

Scot’s Discoverie of Witchcraft, book xv. chap. 39; also Discourse on Devils and Spirits, chap. 28.

Footnote 41:

Philosophy of Apparitions, by Dr. Hibbert.

Footnote 42:

“As I sat in the pantry last night counting my spoons,” says the butler, in the Comedy of the Drummer, “the candle, methought, burnt blue, and the spay’d bitch look’d as if she saw something.”

Footnote 43:

The Friend, a series of Essays, by S. T. Coleridge, Esq. vol. I, page 248.

Footnote 44:

“There is a species to whom, in the Highlands, is ascribed the guardianship or superintendence of a particular clan, or family of distinction. Thus the family of Gurlinbeg was haunted by a spirit called Garlen Bodachar; that of the Baron of Kilcharden by Sandear or Red Hand, a spectre, one of whose hands is as red as blood; that of Tullochgorum by May Moulach, a female figure, whose left hand and arm were covered with hair, who is also mentioned as a familiar attendant upon the clan Grant.” _Sir_ WALTER SCOTT’S BORDER MINSTRELSY.

Footnote 45:

In the year 1646 two hundred persons were tried, condemned, and executed for witchcraft, at the Suffolk and Essex assizes; and in 1699 five persons were tried by special commission, at Paisley, in Scotland, condemned and burnt alive, for the same imaginary crime.— (See HOWELL’S _Letters_.)

Footnote 46:

It is rather an unfortunate circumstance that all the books, (and there were several,) which treated of the arts of conjuration, as they were practised among the ancients, not one is now extant, and all that we know upon that subject has been collected from isolated facts which have been incidentally mentioned in other writings. From these, however, it would appear, that many of the deceptions which still continue to excite astonishment, were then generally known.

Footnote 47:

Sir Gilbert Blane, Bart.

Footnote 48:

Glanvil was chaplain to his Majesty, and a fellow of the Royal Society, and author of the work in question, entitled “SADUCESMUS TRIUMPHATUS, or a full and plain evidence concerning witches and apparitions,” in two parts, “proving partly by holy Scripture, and partly by a choice collection of modern relations, the real existence of apparitions, spirits, and witches.” Printed 1700.

Footnote 49:

Webster, another divine, wrote “Criticisms and interpretations of Scripture,” against the existence of witches, &c.

Footnote 50:

This story must be accounted for some way or other; or belief in the appearance of the apparitions must be credited. Either the miller himself was the murderer, or he was privy to it, unperceived by the actual perpetrators; or he might be an accomplice before the fact, or at the time it was committed, but without having inflicted any of the wounds. The compunctious visitings of his troubled conscience, the dread of the law in the event of the disclosure, coming from any one but himself, doubtless made him resolve to disburthen his guilty mind; and pretended supernatural agency was the fittest channel that presented itself for the occasion. That Walker and Sharp never confessed any thing, ought not to be matter of wonder. There was no evidence against them but the miller’s apparition, which, they were well assured, would not be likely to appear against them; they were determined therefore not to implicate themselves; well knowing, that however the case stood, Graime the miller could not be convicted, because, in the event of his story of the apparition being rejected, they must be acquitted, although suspicion and the circumstances of the pregnancy, &c. were against them; and again, if the miller had declared himself, after this, as evidence for the crown, his testimony, if taken at all, would be received with the greatest caution and distrust; the result might, in fact, have been, that the strongest suspicions would have fallen upon him as the real murderer of Anne Clarke; for which, under every consideration of the case, he might not unjustly have been tried, condemned, and executed. The statement of Lumley proves nothing that was not generally known. That Anne Clarke was murdered was well known, but by whom nobody ever knew. She afterwards appeared to the miller; and why to the miller in preference to any one else, unless he had had the least hand in it? and with the exception of Sharp and Walker, the only living being who was thoroughly acquainted with the catastrophe, but who himself was, in fact, as guilty as either of the other two.

The Mr. Fanhair, who swore he saw “the likeness of a child standing upon Walker’s shoulders” during the trial, ought to have been freely blooded, cupped, purged, and dieted, for a month or two, until the vapours of his infantile imagination had learned to condense themselves within their proper focus: then, and then only, might his oath have been listened to. Besides, the _child_ could only be a fœtus, at what period of gestation we are not told, and to have appeared in proper form, it ought to have had its principal appendage with it—the mother. The two, however, might have been two heavy for Walker’s shoulders: nevertheless, the gallantry of the times, certainly, would not have refused her a seat in the dock alongside her guilty paramour; or a chair in the witness’-box, if she came to appear as evidence against him.

Footnote 51:

By Mumia is here understood, that which was used by some ancient physicians for some kind of implanted spirit, found chiefly in carcases, when the infused spirit is fled; or kind of sympathetic influence, communicated from one body to another, by which magnetic cures, &c. were said to be performed. Now, however, deservedly exploded.

Footnote 52:

For a curious specimen of this _odium theologicum_, see the “Censure” of the Sorbonne on Marmontel’s Belisarius.

Footnote 53:

This king is invoked in the first part of Shakspeare’s play of Henry the Sixth, after the following manner:—

“You speedy helpers that are substitutes Under the lordly monarch of the North— Appear!”

Footnote 54:

This description is taken from an ancient Latin poem, describing the lamentable vision of a devoted hermit, and supposed to have been written by St. Bernard, in the year 1238; a translation of which was printed for private distribution by William Yates, Esq. of Manchester.

Footnote 55:

Sir Thomas Brown, who thinks that this view may be confirmed by expositions of Holy Scripture, remarks, that, “whereas it is said, thou shalt not offer unto devils; (the original word is seghuirim), that is, rough and hairy goats, because in that shape the devil must have often appeared, as is expounded by the Rabin; as Tremellius hath also explained; and as the word Ascemah, the god of Emath, is by some conceived.”

Footnote 56:

See an interesting dissertation on this subject, in Douce’s Illustrations of Shakspeare, Vol. i. p. 382. It is also noticed in the Border Minstrelsy, Vol. ii. p. 197.

Footnote 57:

Dio of Syracuse was visited by one of the furies in person, whose appearance the soothsayers regarded as indicative of the death which occurred of his son, as well as his own dissolution.

Footnote 58:

Sir Walter Scott has supposed that this mythological account of the duergar bears a remote allusion to real history, having an ultimate reference to the oppressed Fins, who, before the arrival of the invaders, under the conduct of Odin, were the prior possessors of Scandinavia. The followers of this hero saw a people, who knew how to work the mines of the country better than they did; and, therefore, from a superstitious regard, transformed them into spirits of an unfavourable character, dwelling in the interior of rocks, and surrounded with immense riches.—_Border Minstrelsy_, v. ii. p. 179.

Footnote 59:

It is said that, in Orkney, they were often seen clad in complete armour.—_Brand’s description of Orkney._ 8vo. Edinburgh, 1701. p. 63.

Footnote 60:

In Germany, probably for similar reasons, the dwarfs have acquired the name of _elves_—a word, observes Mr. Douce, derived from the Teutonic of _helfin_, which etymologists have translated _juvare_.

Footnote 61:

Minstrelsy of the Scottish border, vol. ii. page 215.

Footnote 62:

Before dismissing this subject of fairies, I shall slightly advert to the strange blending which took place of Grecian and Teutonic fables. “We find,” says Sir Walter Scott, “the elves accordingly arrayed in the costume of Greece and Rome, and the fairy queen and her attendants transformed into Diana and her nymphs, and invested with their attributes and appropriate insignia.” Mercury was also named by Harsenet, in the year 1602, the prince of the fairies.

Footnote 63:

“He would chafe exceedingly,” says Scot, “if the maid or good wife of the house, having compassion of his nakedness, laid ani cloths for him besides his messe of white bread and milke, which was his standing fee. For in that case he saith, what have we here? Hempton hamten, here will I never more tread nor stampen.”

Footnote 64:

Bellus speaks with contempt of this petty instance of malevolence to the human race: “stones are thrown down from the air,” he remarks, “which do no harm, the devils having little strength, and being mere scarecrows.” So much for the origin of meteoric stones.

Footnote 65:

See Hibbert’s Philosophy of Apparitions.

Footnote 66:

Grellman’s History of the Gipsies.

Footnote 67:

Grellman’s opinion seems extremely plausible, that they are of the lowest class of Indians, called _suders_, and that they left India when Timur Bag ravaged that country in 1408 and 1409, putting to death immense numbers of all ranks of people.

Footnote 68:

Mr. Marsden first made inquiries among the English Gipsies concerning their language.—_Vide_ Archæologia, vol. ii. p. 382–386. Mr. Coxe communicated a vocabulary of words used by those of Hungary.—See the same vol. of the Archæologia, p. 387. Vocabularies of the German Gipsies may be seen in Grellman’s Book. Any person wishing to be convinced of this similarity of language, and being possessed of a vocabulary of words used in Hindostan, may be satisfied of its truth by conversing with the first Gipsey he meets.

Footnote 69:

Margaret Finch, a celebrated modern adventuress, was buried October 24, 1740, at Beckenham, in Kent. This remarkable person lived to the age of 109 years. She was one of the people called Gipsies, and had the title of their queen. After travelling over various parts of the kingdom, during the greater part of a century, she settled at Norwood, a place notorious for vagrants of this description, whither her great age and the fame of her fortune-telling, attracted numerous visitors. From a habit of sitting on the ground, with her chin resting on her knees, the sinews at length became so contracted, that she could not rise from that posture. After her death they were obliged to inclose her body in a deep square box. Her funeral was attended by two mourning coaches, a sermon was preached on the occasion; and a great concourse of people attended the ceremony.

There is an engraved portrait of Margaret Finch, from a drawing made in 1739. Her picture adorned the sign of a house of public entertainment in Norwood, called the Gipsey house, which was situated in a small green, in a valley, surrounded by woods. On this green, a few families of Gipsies used to pitch their tents, during the summer season. In winter they either procure lodgings in London, or take up their abode in barns, in some of the more distant counties. In a cottage that adjoined the Gipsey house, lived an old woman, granddaughter of Queen Margaret, who inherited her title. She was niece of Queen Budget, who was buried (_see Lysons_, vol i. p. 107.) at Dulwich, in 1768. Her rank seemed, however, to be merely titular; nor do we find that the gipsies paid her any particular respect, or that she differed in any other manner than that of being a householder, from the rest of her tribe.—

Footnote 70:

A private dwelling house.

Footnote 71:

The woods, hedges or bushes.

Footnote 72:

His wench, &c.

Footnote 73:

Clothes.

Footnote 74:

Hens.

Footnote 75:

Turkies.

Footnote 76:

Young Pigs.

Footnote 77:

Geese.

Footnote 78:

Plunder, goods, or money acquired by theft.

Footnote 79:

Legend is also used by authors to signify the words or letters engraven about the margins, &c. of coins. It is also applied to the inscription of medals, of which it serves to explain the figures or devices. In point of strictness the legend differs from the inscription, the latter properly signifying words instead of figures placed on the reverse of a medal.

Footnote 80:

See Geddes’s Tracts.

Footnote 81:

See Geddes’s Tracts.

TRANSCRIBER’S NOTES

Page Changed from Changed to

96 ‏תגת‎ ‏הגה‎.

143 μαν εια μαντεια

144 χλησων κληδων

149 γε γη

152 υαvτεiα μαντεια

171 ΦΥΣΙΟΤΝΩΜΙΑ ΦΥΣΙΟΓΝΩΜΙΑ

229 ‏קסומי נאלי באוכ‎ ‏קסומי נא לי באוב‎

‏מעינן‎ ‏מעונן‎

230 ‏הש‎ ‏נחש‎

232 ‏חיבר חבר‎ ‏נחשחובר חבר‎

‏חיבר חבר‎ ‏חובר חבר‎

ἐπὰδων ἐπάδων

233 ‏חיבר‎ ‏חובר‎

‏מחכם אשר לא־ישמע לקול מלחשים ‏אשר לא־ישמע לקול מלחשים חובר חובר חברים‎ חברים מחכם‎

‏חיבר חבר‎ ‏חובר חבר‎

234 ‏שיאל אוב‎ ‏שואל אוב‎

Ἐγγαϛείμυθος Ἐγγαστρίμυθος

‏שיאל אוב‎ ‏שואל אוב‎

Ἐγγαϛείμυθος Ἐγγαστρίμυθος

235 ‏כהם אוב‎ ‏בהם אוב‎

‏באיב‎ ‏באוב‎

Ἐγγαϛείμυθῳ Ἐγγαστρίμυθῳ

236 ‏בעלת איב‎ ‏בעלת אוב‎

‏בעלת איב‎ ‏בעלת אוב‎

‏איב‎ ‏אוב‎

‏חיבר חבר‎ ‏חובר חבר‎

237 ‏ירעני‎ ‏ידעני‎

‏יעשח איב וידעני‎ ‏יעשה אוב וידעני‎

‏איב‎ ‏אוב‎

‏בעלת בוא‎ ‏בעלת אוב‎

239 ‏איב כעלוה‎ ‏בעליה אוב‎

‏הטהגים‎ ‏המהגים‎

243 ‏הרטמים‎ ‏חרטמים‎

‏מבשפים‎ ‏מכשפים‎

‏חבטים‎ ‏חכמים‎

‏להש‎ ‏להט‎

‏דהט חדב‎ ‏להט חרב‎

245 ‏בלהטוהם‎ ‏קסומי־נא לי‎

‏איב‎ ‏אוב‎

Ohh Obh

μαντεϊον μαντεῖον

Ὅπ θεασάμπνυον τὸ γύναιον ἅνδρa Ὅτι θεασάμενον τὸ γύναιον ἄνδρa 246 σεμνὸν καὶ θεοπρεπῆ ταράττεται, σεμνὸν καὶ θεοπρεπῆ ταράττεται, καὶ πρὸς την ὅψίν οὐπλαγέν, οὐ καὶ πρὸς την ὄψίν οὐπλαγέν, οὐ σὺ, φησὶν, ὁ Βασιλεὺς Σάουλος σύ, φησὶν, ὁ Βασιλεὺς Σαοῦλος

247 ‏אלהום‎ ‏אלהים‎

Elochim Elohim

249 ‏ידץ‎ ‏ידע‎

250 διπλοίδα ἱεραπκηὶ διπλοΐδα ἱερατικήν

251 Θεῷτηὶ μερηὶ ὅμοιος Θεῷ τὴν μορφὴν ὅμοιος

292 ‏חולם‎ ‏עולם‎

holam gnolam

‏לחולם‎ ‏לעולם‎

leholam legnolam

256 θoοὺς θεοὺς

1. Note that in the author's Hebrew transliterations 'hh' indicates a hard 'aitch'. 2. Note that in the author's Hebrew transliterations 'gn' indicates a (silent) hard glottal-stop. 3. Silently corrected obvious typographical errors and variations in spelling. 4. Retained archaic, non-standard, and uncertain spellings as printed. 5. Re-indexed footnotes using numbers and collected together at the end of the last chapter. 6. Enclosed italics font in _underscores_. 7. Enclosed blackletter font in =equals=.