From the Earth to the Moon and Round the Moon
9781465546494
pages
Library of Alexandria
Overview
The following extraordinary account of the “Cause Celebre” of Urbain Grandier, the Cure of Loudun, accused of Magic and of having caused the Nuns of the Convent of Saint Ursula to be possessed of devils, is written by an eye-witness, and not only an eyewitness but an actor in the scenes he describes. It is printed at “Poitiers, chez J. Thoreau et la veuve Menier, Imprimeurs du Roi et de l’Universite 1634.” I believe two copies only are known: my own, and the one in the National Library, Paris. The writer is Monsieur des Niau, Counsellor at la Fleche, evidently a firm believer in the absurd charges brought against Grandier. Magic appears to have had its origin on the plains of Assyria, and the worship of the stars was the creed of those pastoral tribes who, pouring down from the mountains of Kurdistan into the wide level where Babylon afterwards raised its thousand towers, founded the sacerdotal race of the Chasdim or Chaldeans. To these men were soon alloted peculiar privileges and ascribed peculiar attributes, until, under the name of Magi, they acquired a vast and permanent influence. Their temples were astronomical observatories as well as holy places; and the legendary tower of Babel, in the Book of Genesis, is probably but the mythical equivalent of a vast edifice consecrated to the study of the seven planets, or perhaps, as the Bab (court or palace) of Bel, to the brilliant star of good fortune alone. Availing themselves of the general adoration of the stars, they appear to have invented a system of astrology—the apotelesmatic science—by which they professed to decide upon the nature of coming events and the complexion of individual fortunes, with especial reference to the planetary aspects. In Persia magic assumed a yet more definite development. The Chaldeans had attributed the origin of all things to a great central everlasting fire. The foundation of the Persian system, usually ascribed to Zerdusht or Zoroaster, was the existence of two antagonistic principles—Ormuzd, the principle of good, and Ahriman, the principle of evil. In Persia everything associated with science or religion was included under the denomination “magic.” The Persian priests were named the Magnise or Magi, but they did not arrogate to themselves the entire credit of intercourse with the gods. Zoroaster, who was King of Bactria, made some reservations for the sake of exalting the regal power, and taught that the kings were illuminated by a celestial fire which emanated from Ormuzd. Hence the sacred fire always preceded the monarch as a symbol of his illustrious rank; and Plato says the Persian kings studied magic, which is a worship of their gods. It was, however, in Egypt, that magic received its development as an art. The most famous temples in Egypt were those of Isis, at Memphis and Busiris; of Serapis, at Canopus, Alexandria, and Thebes; of Osiris, of Apis, and Phtha. Isis, the wife of Osiris, derives her name from the Coptic word isi, or plenty, and would seem to typify the earth; but she is usually represented as the goddess of the moon (Gr. kerasphoros, the horn-bearing). Isis was also employed as a personification of wisdom, and to a certain extent she may be regarded as a symbol of the eternal will, her shrines bearing the enigmatic inscription—”I am the all that was, that is, that will be; no mortal can raise my veil.” Horus was the son of Isis, and was instructed by his mother in the art of healing. Horus, synonymous with light, is the king or spirit of the sun. Astrological science and magic were earnestly and eagerly studied by the Egyptian priests. It was their belief that the different stars exercised a powerful influence on the human body. Their funeral ceremonies may be quoted as an illustration, for they agree in sharing among the divinities the entire body of the dead. To Ra, or the Sun, they assigned the head; to Anubis, the nose and lips; to Hathor, the eyes; to Selk, the teeth; and so on. To ascertain the nativity the astrologer had only to combine the theory of the influences thus exercised by these star-related gods with the aspect of the heavens at the moment of an individual’s birth. It was an element of the Egyptian as well as of the Persian astrological doctrine that a particular star the natal hour of everyone
