Dactylomancy : A term covering various forms of divination practised with the aid of rings. One method resembles the table-rapping of modern spiritualism. A round table is inscribed with the letters of the alphabet, and a ring suspended above it. The ring, it is said, will indicate certain letters, which go to make up the message required. It was used, according to Ammianus Marcellinus, to find Valen's successor, and the name Theodosius was correctly indicated. Solemn services of a religious character accompanied this mode of divination. Another form of dactylomancy, of which there is no detailed account, was practised with rings of gold, silver, copper, iron or lead, which were placed on the finger-nails in certain conjunctions of the planets. A wedding ring is, however,' most in favour for purposes of this sort. Another way is to suspend the ring within a glass tumbler, or just outside of it so, that the ring on being swung may easily touch the glass. As with table-rapping, a code may then be, arranged, the glass being struck once for an affirmative, twice for a negative answer, and so on. Suspended above a sovereign, the ring will indicate the person from whose head hair has been taken, or, if requested, any other member of the company.

Dactyls : A class of sorcerers and scientific physicians who had their origin in Phrygia. Their number is given differently by different authorities. Some say it equals the number of fingers on the hands-five male and five female. Pausanias says five, Perecydes fifty-two, twenty right and thirty-two left; while Orpheus the Argonaut mentions a large number. The dactyls were magicians, exorcists, conjurors, soothsayers .,.Plutarch says that they made their appearance in Italy as sorcerers; while their magical practices and mysteries threw the inhabitants of- Samothrace into consternation. They were credited with the discovery of minerals and the notes of the musical scale; also with the discovery and use of the Ephesian mines They introduced fire into Crete, musical instruments into Greece. They were good runners and dancers, skilled in science and learning, and from them came the first wise men. They are said by some to have been the magnetic powers and spirits, whose head was Hercules.

Daemonologie : by King James VI. and I.: It is customary nowadays to sneer at the writings of this royal author, and as Horace Walpole remarks, his majesty really has more critics than readers; while it should be borne in mind that in his own day the king's books were greatly admired, winning the encomiums of Bacon, Jzaak Walton, and numerous equally eminent men of letters. In general, however, it was Besilicon -Doron which elicited their homage, and compared to this last the king's study of demonology is but a mediocre performance. Published in 1597, it is couched "in forme of ane dialogue." the speakers being Philomathes and Epistemon; and the former, being very incredulous as regards all kinds of magic, asks Epistemon to enlighten him. Thereupon many famous acts of witchcraft are adduced, but, when Philomathes requests to be told precisely why the black art should be considered iniquitous, his interterlocutor fails conspicuously to give a satisfactory answer. He merely inveighs against the practice in question, and accordingly there is something distinctly trite in the subsequent pages, wherein Epistemon is represented as being converted to the other speaker's point of view, and declaring loudly that all sorcerers and the like "ought to be put to death according to the Law of God, the eivill and imperiall Law, and. municipall Law of all Christian Nations.'

Daiver-Logum : The dwelling place of the, daivers (q.v.) a species of Hindoo genii.. Besides the daivers, who number three hundred and thirty millions, there dwell in the Daiver-Logum those heroes and prophets who' are not yet fit for the paradise of Shiva or of Vishnu.

Daivers and Daivergoel : Hindoo genii inhabiting the Daiver-Logum, a world of their own. They are, it seems, related to the Persian divs, from which it is suggested that the word devil" is derived. They possess material 'bodies as well as spiritual, and have many human attributes, both good and evil. Their king is called Daivuntren, or Indiren, his wife jaderannee, and his son Seedcra-hudderen. The latter records the actions of human beings, by which they must at last be judged. In Daivuntren's immense court of audience there is room not only for the daivers themselves, but for a multitude of attendants, or companions These are the kuinarer, the musicians of Daiver-Logum Dumbarim, Nardir, tile drummers; Kimprusher winged beings of great beauty, who' wait on the brie's Kunda gaindoorer, similar beings, the messengers of Vishnu Paunner, the jugglers ; Viddiaser, the bards Tsettee those beings who attend them in their aerial flights.

Kannanader, or Dordanks, the messengers who lead devotees of Shiva and Vishnu to paradise, and the wicked to hell. There is yet another class of daivergoel, or genii, which comprises the eight keepers of the eight sides of the world, known by their general name of Aushtatiken-Pauligaur. These are Indiren, or Daivuntren, their king ; Augne-Bangauven, god of fire; Eemen, king of death and hell; Nerudee, the earth-element personified as a giant; Vaivoo, god of the air and winds; Varooner, god of the clouds and rain; Gooberen, god of riches; and Essaunien, . Shiva himself, in one of his 1,008 incarnations.

Dalan : A druid who figures in the medieval Irish legend of Conary Mor (q.v.).

Dalton, Thomas : The history of this alchemist is veiled in obscurity, but he appears to have lived about the middle of the fifteenth century ; and, as he is mentioned in the Ordin all of Alchimy by Thomas Norton, it is likely that he was a pupil or at least a friend of the latter. Dalton was a churchman, resident at an abbey in Gloucester; and it is reported that, on one occasion, he was brought before the king, Edward IV., in whose presence he was charged with the surreptitious practice of magic, in those days a capital crime. His accuser was one Debois, to whom the unfortunate alchemist had at one time been chaplain, and this Debois affirmed upon oath that he had seen the accused create a thousand pounds of pure gold within the space of a single day. Thereupon Dalton reminded his accuser that he had sworn never to reveal this or any kindred facts. Debois acknowledged his perfidy herein, yet added that he was acting for the good of the commonwealth. The alchemist then addressed the king himself, telling him that he had been given the powder of projection by a certain Canon of Litchfield, and that since then he had been in so' constant a state of trepidation that he had ultimately destroyed the precious article. Edward accordingly granted him his freedom, at the same time giving him money sufficient for his journey home; but on his way there he was seized by a certain Thomas Herbert, who had heard of the accusations brought against the churchman, and was naturally inquisitive. Herbert carried his victim to the castle of Gloucester, and, incarcerating him in a cell there, tried every means to make him disclose the secret at issue. All was in vain, however, and lit length Dalton was condemned to death by his persecutor, and brought out to be beheaded in the courtyard of the castle. He placed his head on the block, and, crying out to' God to receive his soul, he called upon the executioner to strike speedily; but now a strange scene was enacted, for hardly was the axe raised ere Herbert sprang forward to avert it, at the same time declaring that he dared not shed innocent blood. In short, the projected execution was no more than a dastardly ruse, the persecutor imagining that the alchemist would confess all when his life was at stake; and, as the plan had failed, Dalton was allowed to go free. So' he returned to' his abbey in Gloucestershire, and there he lived quietly and unmolested for the rest of his days.

Damear : A mystical city. (See Rosicrucians.)

Damian, John : Alchemist, Abbot of Tungland. (See Scotland.)

Danaans, The : people of the goddess Dana, often mentioned in Irish medieval romance. They were one of the three Nemedian families who survived the Fomorian victory, and returned to Ireland at a later period. By some it was said that they came" out of heaven," and by others that they sprang from four cities, in which they learned science and craftsmanship, and from each of which they brought away a magical treasure. From Falias they brought the Stone of Destiny (Lia Fail) (q.v.) ; from Gorias an invincible sword; from Finias a magical spear; and from Murias the Cauldron of the Dagda. They were believed to have been wafted to Ireland on li magic cloud, carrying their treasures with them. After a victorious battle they took possession of the whole of Ireland, except Connacht which was given to the vanquished. The Daneans were the representatives of power and beauty, of science and poetry, to the writer of the myth ; to the common people they were gods of earth. In their battles they were subject to death, but it was by magical powers that they conquered their mortal foes.

D'Ancre, Marechale : (See France.)

Dandis : (See India.)

Daphnomancy : Divination by means of the laurel. A branch is thrown in the fire, if it crackles in burning it is a happy sign, but if it burns without doing so, the prognostication is false.

Dark, The : A druid of Irish medieval legend, who turned Saba into a fawn because she did not return his love.

Darkness of the Sages : (See Philosopher's Stone.)

D'Ars, Cure : ( See France.)

Davenport Brothers (Ian and William) : Two American mediums who gave seances for physical phenomena in America and Britain during the decade 1860-70. They seem to have attained to' a considerable measure of fame, and to have won a great many people to the belief that their performances were genuine spirit manifestations. On their coming to England in 1864 they were accompanied by a chaplain, the Rev. J. B. Ferguson, who helped to inspire confidence in their good faith. The usual plan of their seances was as follows The Brothers Davenport took their seats vis-a-vis in a small walnut cabinet " made very like a wardrobe or clothes-press. Any two' gentlemen from among the audience were requested to' bind them firmly to their benches, so' as to' preclude any possibility of their freeing their hands. Musical instruments were then placed in the cabinet, apparently out of reach of the medium, and the lights were lowered. Soon the musical instruments began to play within the cabinet, dim " spirit hands" were seen in front of it. At the conclusion of the seance, however, the mediums were found tied as securely as ever. They met with a check, however, on their provincial tour, for at Liverpool there were two' men among the audience who' possessed the secret of a special knot. The" Tom Fool's knot," as it was called, baffled the spirits, and the mediums were mobbed. Later in a seance given before a committee of the Anthropological Society, they shirked nearly all the conditions, and succeeded in accomplishing nothing which could not be done by a skilful conjurer. Tolmagne, Anderson, and other conjurers emulated their feats, and Maskelyne and Cooke so successfully that mediums had no resource but to class them as' "fellow-adepts."

Davey, S. T. : A member of the Society for Psychical Research who' in 1886 gave imitations of the slate-writing performances of Eglinton and Slade, with a view to exposing their fraudulent methods. By simple conjuring he succeeded in emulating all their feats. (See Slate-writing, Spiritualism.)

Davies, Lady : Eleanor Tuchet, daughter of George, Lord Audley, married Sir John Davies, an eminent lawyer in the time of James the First, and author of a poem of considerable merit On the Immortality of the Soul. This lady was a person of many talents; but what she seems most to have valued herself upon, was her gift of prophecy; and she accordingly printed a book of Strange and Wonderful Predictions. She professed to' receive her prophecies from a spirit, who communicated to her audibly things about to' come to' pass,. though the voice could be heard by no' other person. Sir John Davies was nominated lord chief justice of the king's bench in 1626. Before he was inducted into' the office, lady Eleanor, sitting with him on Sunday at dinner, suddenly burst into a passion of tears. Sir John asked her what made her weep. To which she replied " These are your funeral tears." Sir John turned off the prediction with a merry answer. But in a very few days he was seized with an apoplexy, of which he presently died. She also predicted the death of the duke of Buckingham in the same year. For this assumption of the gift of prophecy, she was cited before the high-corn-mission-court and examined in 1634.

Davis, Andrew Jackson : Known as the " Poughkeepsie Seer" from his residence in Poughkeepsie, N.Y., was a prophet, clairvoyant, and mystic philosopher, who' commenced his mission to the world about 1844, some time before the Rochester Rappings had inaugurated the movement known as" modern spiritualism." In 1847 he published a volume of trance discourses, The Principles of Nature, Her Divine Revelations, and A Voice to Mankind. In the same year he issued the first number of the Univercaelum, a periodical devoted to clairvoyance and trance phenomena generally, which continued till 1849. Not until 1850, however, did Davis and his followers identify themselves with the spiritualists. In his Revelations the Poughkeepsie Seer propounds his Harmonial Philosophy, afterwards to be elaborated in many volumes. His mission, revealed to him by Galen and Swedenborg, was the prophesying of a new dispensation, preceded by a social revolution. He was associated, throughout his career, with many prominent spiritualists.

Death-Coach : There is a widespread superstitious belief that death goes round in a coach picking up souls. The form of the belief varies, of course, with the locality. In some parts of England and Wales the death-coach passes silently at midnight, without sound of hoof or wheels. Both coach and horse are black, and a black hound runs in front. In some localities the horses and coachman are headless, which doubtless adds to' the effectiveness of the apparition. The Breton peasant hears the approach at midnight of a cart with a creaking axle. It is the Ankon death- and when the cart stops before a dwelling someone within must die.

Death-watch : The ticking of the death-watch-a small insect found in decaying wood- is thought by the superstitious to presage death.

Decem Viri : (See Sibylline Books.)

Dectera : A figure of Irish medieval romance. She was the daughter of Cathbad the Druid, and mother of Cuchulain (q.v.). She and fifty other maidens disappeared from the court of Conor mac Nessa. Three years later, while pursuing a flock of birds which were spoiling the crops, the king and courtiers came upon a magnificent palace inhabited by a youth of noble mien and a beautiful woman and fifty maidens. These were recognised as Dectera and her companions. and the youth as Lugh, the sun-god. Conor summoned Dectera to him, but she sent him instead her new-born son, Cuchulain.

Dee, John : Born in London 1527, this remarkable mathematician and astrologer is supposed to have been descended from a noble old Welsh House, the Dees of Nant y Groes in Radnorshire; while he himself affirmed that among his direct ancestors was Roderick the Great, Prince of Wales. Dee's father appears to' have been a gentleman server at the court of Henry VIII., and, being consequently in tolerably affluent circumstances, he was able to give his son a good education. So at the age of fifteen John proceeded to' Cambridge, and after two' years there he took his degree as Bachelor of Arts while a little later on his becoming intensely interested in astronomy and the like, he decided to leave England and go' and study abroad. In 1547, accordingly, he went to the Low Countries, where he consorted with numerous scholars, and whence he eventually brought home the first astronomer's staff of brass, and also two' gloves constructed by Gerard Mercetor; but Dee was not destined to remain in his native land for long, and in 1548 lie lived for some time at Louvain, and in 1550 he spent several months in Paris, lecturing there on the principles of geometry. He was offered, indeed, a permanent post at the Sorbonne; but he declined this, and in 1551 he returned to England, where, having been recommended to Edward VI., he was granted the rectory of Upton-upon-Severn, Worcestershire.

The astrologer was now in a delightful and enviable position, having a comfortable home and assured income, and being able to devote himself exclusively to the studies he loved. But hardly had he begun to enjoy these benefits are an ugly cloud darkened his horizon, for, on the accession of Queen Mary in 1553, be was accused of trying to take the new sovereign's life by thaumaturgic means, and was imprisoned at Hampton Court. He gained his liberty soon afterwards, but he felt very conscious that many people looked on him askance on account of his scientific predilections and, in a preface which he wrote for an English translation of Euclid, he complains bitterly of being regarded as a companion of the hehounds, a caller and a conjuror of wicked and damned spirits." However, during the reign of Queen Elizabeth his fortunes began tp improve again; and after making another long tour abroad, going on this occasion so far afield as St. Helena, he took a house at Mortlake on the Thames, and while staying there he rapidly became famous for his intimate knowledge of astronomy. In 1572 on the advent of a new star, people flocked to hear Dee descant on the subject; while five years later, on the appearance of a mysterious comet, the scholar was again vouchsafed ample opportunity of displaying his learning, Elizabeth herself being among those who came to ask him what this addition to the stellar bodies might portend.

The most romantic circumstances in Dee's life, however, are those which deal with his experiments in crystallomancy. Living in comparative solitude-practising astrology for bread, but studying alchemy for pleasure brooding over Talmudic mysteries and Rosicrucian theories-immersed in constant contemplation of wonders which he longed to penetrate-and dazzled by visions of the elixir of life and the Philosopher's Stone, Dee soon attained to such a condition of mystic exaltation that his visions became to him as realities, and he persuaded himself that be was the favoured of the Invisible. In his Diary he records that he first saw in his crystal-globe-that is, saw spirits-on the 25th of May, 1581. In another year he had attained to' a higher level, and one day, in November, 1582, while on his knees and fervently praying, he became aware of a sudden glory which filled the west window of his laboratory, and in whose midst shone the bright angel Uriel. It was impossible for Dee to speak. His tongue was frozen with awe. But Uriel smiled benignly upon him, gave him a convex piece of crystal, and told him that when he wished to' communicate with the beings of another world he had but to' examine it intently, and they would immediately appear and reveal the mysteries of the future. Then the angel vanished.

Dee, however, found from experience that it was needful to' concentrate all one's faculties upon the crystal before the spirits would obey him. In other words, it was necessary to' stimulate the imagination to' the highest pitch, until the soul became a willing agent in its self-deception. Bring the will to' bear upon the imagination, and it is possible to' realize a spirit in every shadowy corner-to' hear the song of the spirits in the low crooning of the evening wind- to read in the starry heavens the omens and portents of the future. One may become with marvellous ease the deceiver of one-self,-the dupe of one's own delusions,-and brood upon a particular subject until one passes the mysterious border between sanity and madness passes from imagination into mania.

Dee could never remember what the spirits said in their frequent conversations with him. When the excitement was over, he forgot the fancies with which he had been beguiled. He resolved, therefore, to discover some fellow-worker, or neophyte, who should converse with the spirits while he himself, in another part of the room, sat and recorded the interesting dialogue. He found the assistant he sought in one Edward Kelly, who unhappily possessed just the requisite boldness and cunning for making a dupe of the amiable and credulous enthusiast.

Edward Kelly was a native of Lancashire, born, according to Dee's own statement, in 1555. We know nothing of his early years, but after having been convicted at Lancaster of coining-for which offence he lost his ears-he removed to Worcester, and established himself as a druggist. Sensual, ambitious, and luxurious, he longed for wealth, and despairing of securing it by honest industry, began to' grope after the Philosopher's Stone, and to employ what magical secrets he picked up in imposing upon the ignorant and profligate. Dee sought knowledge for the love of it; Kelly as a means to gratify his earthly passions. He concealed the loss of his ears by a black skull-cap, and being gifted with a good figure and tolerably handsome countenance, looked the very incarnation of mysterious wisdom, Before his acquaintance with Dee began, he had obtained some repute as a necromancer and alchymist, who could make the dead utter the secrets of the future. One night he took a wealthy dupe with some of his servants, into' the park of Walton le Dale, near Preston in Lancashire, and there alarmed him with the most terrific incantations. He then inquired of one of the servants whose corpse had been last buried in the neighbouring churchyard, and being told that a poor man had been interred there within a very few hours, exhumed the body, and pretended to' draw from it oracular utterances.

Dee appears to have had a shryer, or seer before his introduction to Kelly, who was named Barnabas Saul. He records in his Diary On the 9th of October, 1581, that the unfortunate medium was strangely troubled by a spiritual creature" about midnight. On the 2nd of December he willed his skryer to look into the great crystalline globe" for the apparition of the holy angel Anael. Saul looked and saw. But his invention appears to have become exhausted by the following March, when he confessed that he neither saw nor heard any spiritual creature any more; whereat the enthusiastic Dee grew strangely dissatisfied, and soon dismissed the unsatisfactory and unimaginative medium. Then came Edward Kelly (who' appears to have been also called Talbot), and the conferences with the spirits rapidly increased in importance as well as curiosity.

A clever rogue was Kelly. Gifted with a fertile fancy and prolific invention, he never gazed into' the "great crystalline globe" without making some wondrous discoveries, and by his pretended enthusiasm gained the entire confidence of the credulous Dee. The mathematician, despite his learning and his profound intellect, became the easy tool of the plastic, subtle Skryer. The latter would sometimes pretend that he doubted the innocent character of the work upon which he was engaged; would affect a holy horror of the unholy; and profess that the spirits of the crystal were not always " spirits of health," but-perish the thought !-" goblins damn'd;" demons whose task it was to compass their destruction. The conferences held between Kelly and the spirits were meanwhile, carefully recorded by Dr. Dee; and whoever has stomach for the perusal of a great deal of absurdity and not a little blasphemy, may consult the folio published in 1659 by the learned Meric Casaubon, and entitled " A True and Faithful Relation of what passed between Dr. John Dee and some Spirits; tending, had it succeeded, to a General Alteration of most States and Kingdoms in the World."

Two such shining lights could not hide themselves under a bushel, and their reputation extended from Mortlake even to the Continent. Dee now declared himself possessed of the elixir vitae, which he had found he said, among the ruins of Glastonbury Abbey; so' that the curious were drawn to his house by a double attraction. Gold flowed into' his coffers in an exhaustless stream, but his experiments in the transmutation of metals absorbed a great portion of his substance.

At this time the court of England was visited by a Polish nobleman named Albert Laski, Count Palatine of Siradz, who was desirous to see the magnificence of the famous

"Gloriana." Elizabeth received him with the flattering welcome she always accorded to distinguished strangers, and placed him in charge of the splendid Leicester. He visited all the England of the sixteenth century worth showing, and especially her two' Universities, but was sorely disappointed at not finding the famous Dr. Dee at Oxford. I would not have come hither," he said to the Earl, had I wot that Dee was not here." Leicester undertook to' introduce him to the learned philosopher on their return to London, and so soothed his discontent.

A few days afterwards the Pole and Leicester were waiting in the ante-chamber at Whitehall for an audience of the Queen, when Dr. Dee arrived. Leicester embraced the opportunity, and introduced him to' Albert Laski. The interview between two' genial spirits was interesting, and led to' frequent visits from Laski to Dee's house at Mortlake. Kelly soon perceived what a Pactolus this Pole would prove, and as he was imbued with all the extravagant superstitions of the age relative to the elixir and the Philosopher's Stone, it was easy enough to play upon his imagination, and entangle him in the meshes of an inextricable deception. Dee, in want of money to' prosecute his splendid chimeras, and influenced by Kelly's artful suggestions, lent himself in some measure to the fraud, and speedily the great crystalling globe" began to' reveal hints and predictions which inflamed the ardent fancy of the noble Polonian." But Kelly imposed upon Dee as well as upon Laski. He appears to' have formed some wild but magnificent projects for the reconstruction of Europe, to' be effected through the agency of the Pole, and thenceforth the spirits could converse upon nothing but hazy politics.

On a careful perusal of Dee's Diary, it is impossible to come to any other conclusion than that he was imposed upon by Kelly, and accepted his revelations as the actual utterances of the spirits ; and it seems probable that the clever, plastic, slippery Kelly not only knew something of the optical delusions then practised by the pretended necromancers, but possessed considerable ventriloquial powers, which largely assisted in his nefarious deceptions.

Kelly had undoubtedly conceived some extravagant notions of a vast European monarchy, in which Laski was to' play the part of a Roi faineant and he himself of a Maire du Palais. To this point all the spiritual revelations now tended, and they were managed, it must be owned, with consummate skill. Laski was proved, by the agency of Madinie, to be descended from the Anglo-Norman family of the Lacies. Then an angel named Murifre, who' was clothed like a husbandman, pointed out Laski as destined to effect the regeneration of the world.

But it did not answer Kelly's purposes to bring matters too' suddenly to a conclusion, and with the view of showing the extreme value of his services, he renewed his complaints upon the wickedness of dealing with spirits, and his fear of the perilous enterprises they might enjoin. He threatened, moreover, to' abandon his task, a threat which completely perturbed the equanimity of Dr. Dee. Where indeed, could he hope to' meet with another skryer of such infinite ability ? Once when Kelly expressed his desire of riding from Mortlake to Islington on some pretended business, the doctor grew afraid that it was only an excuse to cover his absolute evasion. Whereupon," says the doctor, I asked him why he so hasted to ride thither, and I said if it were to ride to Mr. Harry Lee I would go thither, and to be acquainted with him, seeing now I had so good leisure, being eased of the book writing. Then he said that one told him the other day that the duke (Laski) did but flatter him, and told him other things both against the duke and me. I answered for the duke and myself, and also' said that if the forty pounds annuity which Mr. Lee did offer him was the chief cause of his mind setting that way (contrary to many of his former promises to me), that then I would assure him of fifty pounds yearly, and would do' my best, by following of my suit, to' bring it to pass as soon as I possibly, could; and thereupon did make him promise upon the Bible.

"Then Edward Kelly again upon the same Bible did swear unto' me constant friendship, and never to forsake me; and moreover said that unless this had so fallen about he would have gone beyond the seas, taking ship at New-castle within eight days next.

"And so we plight Our faith each to the other, taking each other by the hand, upon these points of brotherly and friendly fidelity during life, which covenant I beseech God to turn to' his honour, glory, and service, and the comfort of our brethren (his children) here on earth."

Kelly now returned to his crystal and his visions, and Laski was soon persuaded that he was destined by the spirits to' achieve great victories over the Saracens, and win enduring glory. But for this purpose it was needful he should return to Poland, and to' Poland the poor dupe went, taking with him the learned Dr. Dee, the invaluable Edward Kelly, and their wives and families. The spirits continued to' respond to' their inquiries even while at sea, and so' they landed at the Brill on the 30th of July 1583, and traversed Holland and Friesland to the opulent free town of Lubeck. There they lived sumptuously for a few weeks,. and with recruited strength set out for Poland. On Christmas Day they arrived at Stettin, where they remained till the middle of January 1584. They gained Lasco, the Pole's principal estate, early in February. Immediately the grand work commenced for the transmutation of iron into' gold, boundless wealth being obviously needful for so grand an enterprise as the regeneration of Europe. Laski liberally supplied them with means, but the alchymists always failed on the very threshold of success. Day by day the prince's trees melted away in the deceptive crucible; he mortgaged his estates, he sold them, but the hungry furnace continued to cry for" More! more " It soon became apparent to' the philosopher's that Laski's fortune was nearly exhausted. Madinte, Uriel, and their comrades made the same discovery at the same time, and, moreover, began to doubt whether Laski, after all, was the great regenerator intended to' revolutionize Europe. The whole party lived at Cracow from March 1584 until the end of July, and made daily appeals to' the spirits in reference to the Polish prince. They grew more and more discouraging in their replies, and as Laski began slowly to awake to the conviction that he had been a monstrous dupe, in order to rid himself of the burden, he proposed to furnish them with sufficient funds for a journey to Prague, and letters of introduction to the Emperor Rudolph. At this very moment the spirits discovered that it was necessary Dee should bear a divine message to the Emperor, and Laski's proposal was gladly accepted.

At Prague the two philosophers were well received by the Emperor. They found him very willing to believe in the existence of the famous stone, very courteous to Dee as a man of European celebrity, but very suspicious of the astute and plausible Kelly. They remained some months at Prague, living upon the funds which Laski had supplied, and cherishing hopes of being attached to the imperial service. At last the Papal Nuncio complained to' the countenance afforded to' heretical magicians, and the Emperor ordered them to quit his dominions within four-and-twenty hours. They precipitately complied, and by so doing escaped a prison or the stake, to' which the Nuncio had received orders from Rome to consign them (May 1586).

They now proceeded to Erfurdt, and from thence to Cassel, but meeting with a cold reception, made their way once more to' Cracow. Here they earned a scantv living by telling fortunes and casting nativities; enduring the pangs of penury with an almost heroic composure, for they, the pretended possessors of the Philosopher's Stone, durst not reveal their indigence to the world, if they would not expose themselves to universal ridicule. After a while, they found a new dupe in Stephen, king of Poland, to whom Kelly's spirits predicted that the Emperor Rudolph would shortly be assassinated, and that the Germans would elect him to' the Imperial throne. But he in his turn grew weary of the ceaseless demands for pecuniary supplies. Then arose a new disciple in the person of Count Rosenberg, a nobleman of large estates at Trebona, in Bohemia. At his castle they remained for upwards of two years, eagerly pursuing their alchemical studies, but never approaching any nearer to' the desired result.

Dee's enthusiasm and credulity had degraded him into' the tool and slave of Kelly; but the latter was nevertheless very wroth at the superior respect which Dee, as really a man of surprising scholarship and considerable ability, enjoyed. Frequent quarrels broke out between them, aggravated by the criminal passion which Kelly had conceived for the doctor's young and handsome wife, and which he had determined to' gratify. He matured at length an artful plan to obtain the fulfillment of his wishes. Knowing Dee's entire dependence upon him as a skyer, he suddenly announced his intention of resigning that honoured and honourable office, and only consented to' remain on the doctor's urgent entreaties. That day (April 18, 1587) they consulted the spirits. Kelly professed to be shocked at the revelation they made, and refused to' repeat it. Dee's curiosity was aroused, and he insisted upon hearing it, but was exceedingly discomposed when he found that the spirits enjoined the two' philosophers to' have their wives in common. Kelly expressed his own abhorrence of the doctrine, and when the spirits repeated it, with a mixture of socialistic extravagance to the effect that sin was only relative, and could not be sinful if ordered by God, protested they must be spirits of evil, not of good,-once more resigned his post as skryer,-and left the Castle.

Dee now attempted to convert his son Arthur into a medium, but the lad had neither the invention, the faith, nor the deceptive powers for such an office, and the philosopher, deprived of those conferences with the other world which he had so long enjoyed, began to lament the absence of his old confederate. At this juncture Kelly suddenly returned. Again he consulted the crystal, and again was ordered to practise the socialistic role of all things in common. Dee was too delighted at his return to oppose any longer the will of the spirits. The two' wives resisted the arrangement for some time, but finally yielded to what was represented to be the will of Heaven, and Dee notes in his Diary that on Sunday the 3rd of May, anno 1587 (by the new account), I, John Dee, Edward Kelly, and our two' wives covenanted with God, and subscribed the same for indissoluble and inviolable unities, charity, and friendship keeping, between us four, and all things between us to be common, as God by sundry means willed us to do'."

The alchymists now resumed their pursuits with eagerness; but discord soon crept into this happy family of four. The wives, never very well content with the socialistic theory, quarrelled violently; the husbands began to' be pinched for want of means; and Dee turned his eyes towards England as a pleasanter asylum than the castle of Trebona was likely to prove for his old age. He obtained permission from Queen Elizabeth to return, and separated finally from Kelly. The latter, who' had been knighted at Prague, took with him an elixir found at Glastonbury Abbey, and ventured to proceed to the Bohemian capital. He was immediately arrested by order of the Emperor, and flung into prison. Obtaining his release after some months' imprisonment, he wandered over Germany, telling fortunes, and angling for dupes with the customary magical baits, but never getting a whit nearer that enjoyment of boundless resources which the possession of the Philosopher's Stone should have ensured him. Arrested a second time as a heretic and a sorcerer, and apprehending perpetual imprisonment, he endeavoured to escape, but fell from the dungeon-wall, and broke two of his ribs and both of his legs. He expired of the injuries he had received in February 1593.

Dr. Dee set out from Trebona with a splendid train, the expenses of his journey apparently being defrayed by the generous Bohemian noble. Three waggons carried his baggage; three coaches conveyed himself, his family, and servants. A guard of twenty-four soldiers escorted him; each carriage was drawn by four horses. In England he was well received by the Queen, as far as courteous phrases went, and settling himself at Mortlake, he resumed his chemical studies, and his pursuit of the Philosopher's Stone. But nothing prospered with the unfortunate enthusiast. He employed two skryers at first a rogue, named Bartholomew, and afterwards a charlatan named Beckman-but neither could discover anything satisfactory in the great crystalline globe." He grew poorer and poorer; he sank into' absolute indigence; he wearied the Queen with ceaseless importunities; and at length obtained a small appointment as Chancellor of St. Paul's Cathedral, which in 1595 he exchanged for the wardenship of Manchester College. He performed the duties of this position until age and a failing intellect compelled him. to resign it about 1602 or 1603.

He then retired to' his old house at Mortlake, where he practised as a common fortune-teller, gaining little in return but the unenviable reputation of a wizard, "a conjuror, a caller, or invocator of devils." On the 5th of June 1604, he presented a petition to' James the First, imploring his protection against such injurious calumnies, and declaring that none of all the great number of the very strange and frivolous fables or histories reported and told of him (as to have been of his doing) were true."

Dee is an exceptionally interesting figure, and he must have been a man of rare intellectual activity. He made calculations to' facilitate the adoption in England of the Gregorian calendar; and he virtually anticipated the Historical Manuscripts Commission, addressing to the crown a petition wherein he wrote on the desirability of carefully preserving the old, unpublished records of England's past, many of which documents were at this period domiciled in the archives of monasteries. Moreover he was a voluminous writer on science, and, though lack of space makes it impossible to' give a full list of his works here, it certainly behoves to' mention the following : Monas Hieroglyphica 1564, De Trigono 1565, Testamentum Johannis Dee Philosophi Sumni ad Johannem Guryun Transmissum 1568, An Account of the Manner in which a certayn Copper-smith in the Land of Moores, and a certayn Moore transmuted Copper to Gold, 1576.

Deitton : An astrological book of Indian origin in use in Burma, the same as the Dittharana (q. v.)  (See Burma.)

De la Motte, Madame : (See Cagliostro.)

Deleuze, Billot : (See France.)

Deleuze, Jean Philippe Francois : French naturalist and adept in animal magnetism. He was born at Sisteron, in 1753, and died in 1835. It is by his advocacy of animal magnetism that he is principally remembered, and his works on this subject include Histoire Critique da Magnetisme, (1813-1819); Insruction Pratique sur le Magnetisme Animale, (1819 and 1836); Deense du Magnetisme, (1819); Mimoire sur la Faculte de Prevision, (1836). He believed in rapport between patient and magnetiser, in diagnosis of disease by clairyovants, and other supernormal phenomena.

(See Hypnotism.)

Delirium : (See Visions.)

De Lisle : (circa. 1710). French Alchemist. A considerable amount of matter concerning this French alchemist is contained in Langlet de Fresnoy's invaluable book, Histoire de la Philosophie Hermetique, while Figuier writes at some length on the subject ; but neither of these writers furnishes de Lisle's Christian name, and neither gives the exact date of his birth. The place where the event occurred is likewise unknown, although it is commonly held that the alchemist was a Provencal; while his position in the social hierarchy is likewise a matter of conjecture, the tradition that he sprang from humble peasant stock being practically vitiated by the particule in his name. True that this is usually spelt Delisle, but One may be fairly certain that that is a mere perversion, and that originally the two syllables were written separately.

De Lisle is known to have been active during the first decade of the eighteenth century, so it may be assumed that he was born towards the close of le grand siecle ; while it would seem that, at an early age, he entered the service of a scientist whose name is unrecorded, but who' is supposed to' have been a pupil of Lascaris. This nameless scientist, it appears, got into trouble of some sort, the likelihood being that he was persecuted on account of his hermetic predilections ; and accordingly he left Provence and set out for Switzerland, taking with him his young henchman, de Lisle. En route the latter murdered his patron and employer, thereafter appropriating all his alchemistic property, notably some precious transmuting powder; and then, about the year 1708, he returned to his native France, where he soon attracted attention by changing masses of lead and iron into' silver and gold. Noble and influential people now began to court his society and his scientific services, and betimes he found himself safely and comfortably housed in the castle of La Palud, where he received many visitors from day to day, demonstrating his skill before them. Anon, however, he grew weary of this life ; and, having contracted a liaison with a Madame Alnys, he commenced wandering with her from place to' place, a son being eventually born to the pair. At this time Madame Alnys' husband was still living, but that did not prevent de Lisle from continuing to elicit patronage and favour from the rich and great, and in 1710, at the Chateau de St. Auban, he performed a curious experiment in the presence of one St. Maurice, then president of the royal mint. Going into the grounds of the chateau one evening, de Lisle showed St. Maurice a basket sunk in the ground, and bade him bring it into the salle-d-manger where it was duly opened, its contents transpiring to' be merely some earth of a blackish hue. No' very precious material! thought St. Maurice, accustomed to' handling ingots and nuggets; but de Lisle, after distilling a yellow liquid from the earth, projected this on hot quicksilver, and speedily produced in fusion three ounces of gold, while subsequently he succeeded in concocting a tolerable quantity of silver. Some of the gold was afterwards sent to Paris, where it was put through a refining process, and three medals were struck from it, one of which, bearing the inscription Aurum Arte Factum, was deposited in the cabinet of his most Christian majesty. Thereupon de Lisle was invited to come to Paris himself, and visit the court; but he declined the offer, giving as his reason that the southern climate he chiefly lived in was necessary to' the success of his experiments, the preparations he worked with being purely vegetable. The probability is that, having been signally triumphant in duping his clientele so far, he felt the advisability of refraining from endeavours which might prove futile, and vitiate his reputation.

We hear nothing of de Lisle later than 1760, so presumably he died about that time; but his son by Madame Alnys seems to have inherited some part of his father's predilections, together with a fair quota of his skill. Wandering for many years through Italy and Germany, he affected transmutations successfully before various petty nobles; while at Vienna he succeeded in bringing himself under the notice of the Duc de Richelieu, who' was acting then as French ambassador to the Viennese court, and Richelieu afterwards assured the Abbe Langlet that he not only saw the operation of gold-making performed, but did it himself by carrying out instructions given him by Alnys. The latter gradually acquired great wealth, but, falling under suspicion, he was imprisoned for a space at Marseilles, whence he ultimately escaped to Brussels. Here he continued, not altogether unsuccessfully, to' engage in alchemy; while here too he became acquainted with Percell, the brother of Langlet du Fresnoy, to whom he is supposed to' have confided some valuable scientific secrets. Eventually, however, the mysterious death of one Grefier, known to' have been working in Alnys' laboratory, made the Brussels authorities suspicious about the latter's character, so he left the town stealthily, never to be heard of again.

Demonius : A stone so called from the supposed demoniacal rainbow that appears in it.

Demonocracy : The government of demons; the immediate influence of evil spirits ; the religion of certain peoples of America, Africa, and Asia, who' worship devils.

Demonography : The history and description of demons and all that concerns them. Authors who write upon this subject-such as Wierus, Delancre, Leloyer-are sometimes called demonographers.

Demonology : That branch of magic which deals with malevolent spirits. In religious science it has come to indicate knowledge regarding supernatural beings who are not deities. But, it is in regard to' its magical significance only that it falls to be dealt with here. The Greek term Daimon, originally indicated genius or spirit, but in England it has come to mean a being actively malevolent. Ancient Demonology will be found dealt with in the articles Egypt, Semites, Genius and Devil-Worship, and savage demonology under the beads of the various countries and races where it had its origin. According to Michael Psellus, demons are divided into' six great bodies. First, the demons of fire. Second, those of the air. Third, those of the earth. The fourth inhabit the waters and rivers, and cause tempests and floods; the fifth are subterranean, who prepare earthquakes and excite volcanic eruptions. The sixth, are shadows, something of the nature of ghosts. St. Augustine comprehends all demons under the last category. This classification of Psellus is not unlike that system of the middle ages, which divided all spirits into those belonging to the four elements, fire, air, earth, and water, or salamanders, sylphs, undines, and gnomes.

The medieval idea of demons was, of course, in a direct line from the ancient Christian and Gnostic supposition. The Gnostics, of early Christian times, in imitation of a classification of the different orders of spirits by Plato, had attempted a similar arrangement with respect to an hierarchy of angels, the gradation of which stood as follows -The first and highest order was named seraphim, the second cherubim, the third was the order of thrones, the fourth of dominions, the fifth of virtues, the sixth of powers, the seventh of principalities, the eighth of archangels, the ninth, and lowest, of angels. This classification was, in a pointed manner, censured by the apostles, yet still, strange to say, it almost outlived the pneumatologists of the middle ages. These schoolmen, in reference to the account that Lucifer rebelled against heaven, and that Michael, the archangel, warred against him, long agitated the momentous question: " What orders of angels fell on this occasion ? " At length, it became the prevailing opinion that Lucifer was of the order of Seraphim. It was also proved after infinite research, that Agares, Belial, and Barbatos, each of them deposed angels of great rank, had been of the order of virtues ; that Bileth, Focalor, and Phoenix, had been of the order of thrones; that Goap had been of the order of powers, and that Purson had been both of the order of virtues and of thrones; and Murmur, of thrones and of angels. The pretensions of many other noble devils were likewise canvassed, and, in equally satisfactory manner, determined. Afterwards, it became an object of enquiry to learn: " How many fallen angels had been engaged in the contest? " This was a question of vital importance, which gave rise to the most laborious research, and to a variety of discordant opinions. It was next agitated: "Where the battle was fought-in the inferior heaven, in the highest region of the air, in the firmament, or in Paradise? " " How long it lasted ?-whether during one second, or moment of time (punctum temporis), two, three, or four seconds ? " These are queries of very difficult solution, but the notion which ultimately prevailed was, that the engagement was concluded in exactly three seconds from the date of its commencement; and that while Lucifer, with a number of his followers, fell into hell, the rest were left in the air to tempt man. A still newer question rose out of all these investigations

Whether more angels fell with Lucifer, or remain in heaven with Michael ? " Learned clerks, however, were inclined to think that the rebel chief bad been beaten by a superior force, and that, consequently, devils of darkness were fewer in number than angels of light.

These discussions which, during the number of successive centuries interested the whole of Christendom, too frequently exercised the talents of the most erudite persons in Europe. The last object of demonologists was to collect, in some degree of order, Lucifer's routed forces, and to reorganise them under a decided form of subordination or government. Hence, extensive districts were given to certain chiefs who fought under this general. There was Zimimar, "the lordly monarch of the north," as Shakespeare styles him, who had his distinct provinqe of devils; there was Gorson, the King of the South Amaymon, the King of the East; and Goap, the Prince of the West. These sovereigns had many noble spirits subordinate to them, whose various ranks were settled with all the preciseness of heraldic distinction ; there were Devil Dukes, Devil Marquises, Devil Counts, Devil Earls, Devil Knights, Devil Presidents, and Devil Prelates. The armed force under Lucifer seems to have comprised nearly twenty-four hundred legions, of which each demon of rank commanded a certain number. Thus, Beleth, whom Scott bas described as "a great king and terrible, riding on a pale horse, before whom go trumpets and all melodious music," commanded eighty-five legions; Agares, the first duke under the power of the East, commanded thirty-one legions; Leraje, a great marquis. thirty legions Morax, a great earl and a president, thirty-six legions; Furcas, a knight, twenty legions; and, after the same manner, the forces of the other devil chieftains were enumerated.

Such were the notions once entertained regarding the history, nature, and ranks of devils. Our next object will be to show that, with respect to their strange and hideous forms the apparitions connected with the popular belief on this subject, were derived from the descriptive writings of such demonologists, as either maintained that demons possessed a decided corporeal form, and were mortal, or that, like Milton's spirits, they could assume any sex, and take any shape they chose.

When, in the middle ages, conjuration was regularly practised in Europe, devils of rank were supposed to appear under decided forms, by which they were as well recognised as the head of any ancient family would he by his crest and armorial bearings. Along with their names and characters were registered such shapes as they were accustomed to adopt. A devil would appear, either like an angel seated in a fiery chariot, or riding on an infernal dragon, and carrying in his right hand a viper; or assuming a lion's head, a goose's feet, and a hare's tail; or putting on a raven's head, and mounted on a strong wolf. Other forms made use of by demons were those of a fierce warrior, or of an old man riding upon a crocodile with a hawk in his hand. A human figure would arise having the wings of a griffin; or sporting three heads, two of them being like those of a toad and of a cat; or defended with huge teeth and horns, and armed with a sword; or displaying a dog's teeth and a large raven's head; or mounted upon a pale horse, and exhibiting a serpent's tail; or gloriously crowned, and riding upon a dromedary; or presenting the face of a lion; or bestriding a bear, and grasping a viper. There are also such shapes as those of an archer, or of a Zenophilus. A demoniacal king would ride upon a pale horse; or would assume a leopard's face and griffin's wings; or put on the three heads of a bull, of a man, and a ram, with a serpent's tail, and the feet of a goose; and, in this attire, bestride a dragon, and bear in his hand a lance and a flag; or, instead of being thus employed, goad the flanks of a furious hear, and carry in his fist a hawk. Other forms were those of a goodly knight; or' of one who bore lance, ensigns, and even a sceptre; or of a soldier, either riding on a black horse, and surrounded by a flame of fire, or wearing on has head a duke's crown, and mounted on a crocodile or assuming a lion's face, and, with fiery eyes, spurring on a gigantic charger; or, with the same frightful aspect, appearing in all the pomp of family distinction, on a pale horse; or clad from head to foot in crimson raiment, wearing on his bold front a crown, and sallying along on a red steed. Some infernal duke would appear in his proper character, quietly seated on a griffin; another spirit of a similar rank would display the three heads of a serpent, a man, and a cat; he would also bestride a viper, and carry in his hand a firebrand. Another of the same type would appear like a duchess, encircled with a fiery zone, and mounted on a camel; a fourth, would wear the aspect of a boy, and amuse himself on the back of a two-headed dragon. A few spirits, however, would be content with the simple garbs of a horse, a leopard, a lion, an unicorn, a night raven, a stork, a peacock, or a dromedary, the latter animal speaking fluently the Egyptian language. Others would assume the more complex forms of a lion or of a dog, with a griffin's wings attached to each of their shoulders, or of a bull equally well gifted; or of the same animal, distinguished by the singular feature of a man's face; or of a crow clothed with human flesh; or of a hart with a fiery tail. To certain other noble devils were assigned such shapes as those of a dragon with three heads, one of these being human; of a wolf with a serpent's tail, breathing forth flames of fire; of a she-wolf exhibiting the same caudal appendage together with griffin's wings, and ejecting from her mouth hideous matter. A lion would appear, either with the head Of a branded thief, or astride upon a black horse, and playing with a viper, or adorned with the tail of a snake, and grasping in his paws two' hissing serpents.

These were the varied shapes assumed by devils of rank. "It would, therefore," says Hibbert, "betray too' much of the aristocratical spirit to' omit noticing the forms which the lower orders of such beings displayed. in 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, those spirits, who' had no more important business upon earth than to' carry away condemned souls, were described as blacker than pitch; as having teeth like lions, nails on their fingers like those of a wild-boar, on their fore-head horns, through the extremities of which poison was emitted, having wide ears flowing with corruption, and discharging serpents from their nostrils. The devout writer of these verses has even accompanied them from. drawings, in which the addition of the cloven feet is not omitted. But this appendage, as Sir Thomas Brown has learnedly proved, is a mistake, which has arisen from the devil frequently appearing to the Jews in the shape Of a rough and hairy goat, this animal being the emblem of sin-offering."

It is worthy of further remark, that the form of the demons described by St. Bernard differs little from that which is no' less carefully portrayed by Reginald Scot, three hundred and fifty years later, and, perhaps, by the demonologists of the present day. " In our childhood," says he, ' our mother's maids have so' terrified us with an ouglie divell having horns on his head, fier in his mouth, and a tail on his breech, eies like a bason, fangs like a dog, clawes like a beare, a skin like a niger, and a voice like a roaring lion-whereby we start and are afraid when we hear one cry bough."

Wit the view of illustrating other accounts of apparitions, we must advert to' the doctrines of demonology which were once taught. Although the leading tenets of this occult science may be traced to the Jews and early Christians, yet they were matured by our early communication with the Moors of Spain, who' were the chief philosophers of the dark ages, and between whom and the natives of France and Italy much communication subsisted. Toledo', Seville, and Salamanca, became the great schools of magic. At the latter city, prelections on the black art were, from a consistent regard to' the solemnity of the subject, delivered within the walls of a vast and gloomy cavern. The schoolmen taught that all knowledge and power might be obtained from the assistance of the fallen angels. They were skilled in the abstract sciences, in the knowledge of precious stones, in alchemy, in the various languages of mankind and of the lower animals, in the belles lettres, in moral philosophy, pneumatology, divinity, magic. history, and prophecy. They could control the winds, the waters, and the influence of the stars ; they could raise earthquakes, induce diseases, or cure them, accomplish all vaster mechanical undertakings, and release souls out of purgatory. They could influence the passions of the mind, procure the reconcilation of friends or foes, engender mutual discords, induce mania and melancholy, or direct the force and objects of the sexual affections. According to Wierus, demons are divided into a great many classes, and into' regular kingdoms and principalities, nobles and commoners. Satan is by no means the great sovereign of this monarchy, but his place is taken by Beelzebub. Satan is alluded to by Wierus as a dethroned monarch, and Chief of the Opposition; Moloch, Chief of the Army; and Pluto', Prince of Fire; and Leonard, Grand Master of the Sphere. The masters of these infernal courts are, Adramelech, Grand Chancellor; Astaroth, Grand Treasurer; and Nergal, Chief of the Secret Police; and Baal, Chief of the Satanic Army. According to' this authority, each state in Europe has also its infernal ambassadors. Belphegor is thus accredited to France, Mammon to' England, Belial to Turkey, Rimmon to Russia, Thamuz to Spain, Hutjin to Italy, and Martinet to Switzerland. Berbignier, writing in 1821, has given a sketch of the Infernal Court. He says:

"This court has representatives on earth. These mandatories are innumerable. I give nomenclature and degree of power of each: Moreau, magician and sorcerer of Paris, represents Beelzebub ; Pinel, a doctor of Salpetriere, represents Satan ; Bouge, represents Pluto'; Nicholas, a doctor of Avigum, represents Moloch; and so on. Altogether," says Wierus, " there are in the infernal regions 6666 legions, each composed of the same number of devils."

Demonology and Witchcraft by Sir Walter Scott : This work occupies a curious and pathetic place in Sir Walter Scott's vast literary output. Four years subsequent to his financial debacle, in 1826, the author sustained a mild apoplectic shock, and it was shortly after this that John Murray, who' was then issuing a series known as " The Family Library," asked Sir Walter to contribute thereto a volume on demonology. Consent was given readily, but, as an entry in Scott's journal makes manifest, he did not care greatly for the work, and really engaged in it just because he was still in the throes of writing off his debts, and had to accept every commission which was offered him. In short, the book was begun from a purely commercial motive, and was composed when the writer's mental faculties were perforce sluggish, the natural result being that it is infinitely inferior to his other writings. But despite its inferiority herein, Sir Walter's volume has its interest for students of occultism. The writer is lame enough in what might be called the speculative parts of his book-those pages, for instance, in which he tries laboriously to account for the prevalence in the middle-ages of belief in witchcraft and the like but his wonderful and well-stored memory stood him in good stead when writing those passages concerned purely with facts, and thus there is considerable value in his account of demonology in France and in Sweden, and in all that he says about Joan of Arc. Moreover, his intimate knowledge of early Scottish Literature gives a singular importance to all those of his chapters which are concerned with his native land, while it is interest mg to find that here and there, he offers something of & sidelight on his own immortal novels, as for example, when he treats of those spectres which he had dealt with previously in Woodstock.

Demonomancy : Divination by means of demons. This. divination takes place by the oracles they make, or by the answers they give to' those who' evoke them.

Demonomania : The mania of those who' believe all that is told concerning demons and sorcerers, such as Bodin,. Delancre, Leloyer, and others. Bodin's work is entitled Demonomania of the Sorcerers, but in this case it signifies devilry.

De Morgan, Mrs. : The author of a mystico-spiritual work entitled From Matter to Spirit, published in 1863. Mrs. de Morgan, whose interest in spiritualism was awakened at the seances of Mrs. Hayden, was the wife of Professor de Morgan, who' himself offered emphatic testimony to' the genuineness of Mrs. Hayden's mediumship.

Deoca, or The Woman of the South : A Princess of Munster, who' is mentioned in Irish medieval legend. It is said that she was betrothed to Lairgnan, and asked of him as a marriage gift the children of Lir, who' had been magically changed by their stepmother into' four wonderful singing swans. The hermit who' looked after them refused to give them to Lairgnan, who' then seized them. When brought into the presence of Deoca they were transformed into' their human form-withered, white-haired, miserable beings. The hermit baptised them before they died, and sorrowed for them so much that he himself was laid in their grave.

Dermot of the Love-spot : Thc typical lover of Irish legend, and the hero of the myth of Dermot and Grania. It was in this wise that he got the love-spot. One night he and three companions entered a hut for a night's shelter, in which dwelt an old man, a young girl (Youth), a wether (the World) and a cat (Death). During the night the girl put the love-spot on Dermot's forehead, and henceforth, it is said, no woman could see him without loving him. He came to be loved by Grania, the betrothed of Finn, who' forced him to run away with her. They were pursued all over Ireland, but after sixteen years of outlawry, Dermot was allowed to return to' his patrimony. He was killed by the Boar of Ben, Bulben, (q.v.) an enchanted animal, who had been his step-brother. His body was borne away on a gilded bier by the People of Dana, and was given a soul by Angus Og, the Irish God of Love, that he might return each day and talk with him. Dermot was of the type of solar hero'; and the bier on which his body was borne away is, of course, the sunset.

Dervishes : A sect of Mohammedan priests. In some cases they exercise a semi-esoteric doctrine. Their various paths" or systems are of great antiquity, and probably are derived from the ancient rites of Persia and Egypt, bearing also' a strong resemblance to Magism. Taking the Bektash as typical of all, we find that in the fifteenth century Bektash of Bokhara received his mantle from Ahmed Yesevee, who' claimed descent from the father-in-law of Mohammed. He established a "path," consisting nominally of seven degrees, only four of which, however, are essential. These aim at the establishment of an affinity between the aspirant and the Sheik, from whom he is led through the spirit of the founder, and that of the Prophet to Allah. The initiatory ceremony provides a severe test. The aspirant is tried for a year with false secrets, and his time of probation having expired, a lamb is slain, from the carcass of which a cord is made for his neck and a girdle of initiation for his loins. Two' armed attendants then lead him into' a square chamber, where he is presented to' the Sheik as " a slave who' desires to' know truth." He is then placed before a stone altar, on which are twelve escallops. The Sheik, who' is attended by eleven others, grips the hand of the aspirant in a peculiar way, and administers the oath of the Order, in which the neophyte promises to be poor, chaste and obedient. He is then informed that the penalty of betraying the Order is death. He then says: "Mohammed is my guide, Ah is my director," and is asked by the Sheik, Do you accept me as your guide? " The reply being made in the affirmative, the Sheik says: " Then I accept you as my son." He is then invested with a girdle on which are three knots, and receives an alabaster stone as a token. The sign of recognition is the same as that in the first degree of masonry. Amongst their important symbols are the double triangles and two triangles joined at the apex. One of their maxims is that ' the man must die that the saint must be born." As a jewel they make use Of a small marble cube with red spots, to typify the blood of the martyred Ah. These dervish sects are by no' means popular with the orthodox Mussulmans, as they devote themselves entirely to' the well-being of their order rather than to Mohammedanism.

A notable exercise indulged in by several Dervish sects, is that of gyration in circles for extended periods of time, or prolonged dancing. The object of this is obscure, some authorities contending that it is engaged in to bring about a condition of ecstasy, whilst others see in it a planetary or astronomic significance.

D'Eslon : (See Hypnotism.)

Desmond, Gerald : sixteenth earl of Desmond, who was killed in 1583, had some repute as a magician, and was known as the " Great Earl." Many curious stories are current concerning him. He dwelt in his castle on a small island in Lough Gur, and there, in time, he brought his young bride, to' whom he was so' passionately attached that he could deny her nothing. Seeking him One day in the chamber where he worked his magic spells, she demanded to' know the secret of the Black Cat. In vain he told her of the terrible things she must witness; she would not be dissuaded. So he warned her solemnly that if she uttered a word the castle would sink to' the bottom of Lough Gur, and set to work. Terrible indeed were the sights she beheld, but she stood firm and uttered neither word nor cry, until her husband lay down on the floor and stretched till he reached almost from end to' end of the room. Then she uttered a wild shriek, and the castle sank instantly to the bottom of Lough Gur, where it still remains. Once in every seven yea's Desmond, mounted on a white horse; rises from the water and rides round the Lough. His horse is shod with silver shoes, and when these wear out the spell will be broken, Desmond will return, and his vast estates shall once more be restored to' him.

D'Espagnet, Jean : A Hermetic philosopher who' left two' treatises Enchiridion Physicae Restitutae and Arcanum Philosophiae Hernilacae which have also' been claimed as the works of one calling himself the " Chevalier Imperial." " The Secret of Hermetic Philosophy" embraces the practical side of the Magnum Opus and the Enchiridion treats of the physical possibility of transmutation. D'Espagnet also wrote the preface to' the Tableau de 1' Inconstance des Demons by Pierre Delancre. The "Arcanum" is better known as the " Canons of Espagnet" and has been claimed as a treatise on mystical Alchemy. The Author states, however, that ' the science of producing Nature's grand Secret is a perfect knowledge of nature universally and of Art, concerning the realm of Metals; the practice whereof is conversant in finding the principles of Mietals by analysis."

The authorities cited by Espagnet are those who' like Trevisan are known to have devoted their lives to practical Alchemy. Nevertheless, it may be granted

that while much of the matter treats 6f a physical object it may be extended to' the psychic side of Hermetic Art.

"Deuce Take You" : A vulgar saying which had its origin in antiquity. The deuce is practically synonymous with the devil, the word being derived from Dusins, the ancient name given by the Gauls to a sort of demon or devil.

Devas : In Theosophy, constitute one of the rank's or orders of spirits who' compose the hierarchy which rules the universe under the Deity. Their numbers are vast and their functions are not all known to mankind, though generally these functions may be said to' be connected with the evolution of systems and of life. Of Devas there are three kinds-Bodiless Devas, Form Devas and Passion Devas. Bodiless Devas belong to the higher mental world, their bodies are composed of mental Elemental Essence, and they belong to' the first Elemental kingdom. Form Devas belong to the lower mental world, and while their bodies are composed also of mental Elemental Essence they belong to the second Elemental kingdom. Passion Devas belong to' the astral world and their bodies are composed of astral Elemental Essence. Devas are creatures superlatively great and superlatively glorious, of vast knowledge and power, calm yet irresistible, and in appearance altogether magnificent.

Devil : A name derived from the Greek Diabolos, "slanderer." The name for the supreme spirit of evil, the enemy of God and man. In primitive religious systems there is no conception of evil, and the gods are neither good nor bad, as we conceive these terms, but may possess " good" and "bad" attributes at one and the same time. Thus we have very few traces of beings which are absolutely evil in the older religions, and it may be broadly stated that the conception of Satan as we have it to-day is almost purely Hebrew and Christian. In Egypt and Babylon, figures like Apepi and Tiawath, although clearly in the line of evolution of a Satanic personality, are by no means rulers of the infernal regions. Again the Hades of the Greeks is merely a ruler of the shades of the dead, and not an enemy of Olympus or mankind. It is strange that in Mexico, Mictlantecutli, lord of hell, is a much more directly Satanic figure than any European or Asiatic ruler of the realms of the dead. But in some mythologies, there are frequent allusions to monsters who may quite easily have coloured our conception of Satan. Such is the Hindu serpent Ahi, and the Hebrew Leviathan, the principle of Chaos. In the Teutonic mythology we have the menacing shape of Loki, originally a god of fire, but afterwards the personification of evil. The conception of Satan, too, appears to have some deeply-rooted connection with the ancient serpent-worship, which seems to have penetrated most oriental countries. Thus we find the Tempter in the Old Testament in the guise of a serpent. The serpent or dragon is being generally regarded as the personification of night who swallows the sun and envelopes the world in darkness.

The Hebrew conception of Satan it is thought, arose in the post-exilic period, and exhibits traces of Babylonian or Assyrian influence. It is not likely that before the captivity any specific doctrine respecting evil spirits was held by the Hebrews. Writing on this subject, Mr. F. T. Hall in his book The Pedigree of the Devil says

"The term 'Satan' and 'Satans' which occur in the Old Testament, are certainly not applicable to the modern conception of Satan as a spirit of evil; although it is not difficult to detect in the Old Hebrew mind a fruitful soil, in which the idea, afterwards evolved, would readily take root. The original idea of a ' Satan' is that of an 'adversary,' or agent of ' opposition.' The angel which is said to have withstood Balaam is in the same breath spoken of as 'The angel of the Lord,' and a 'Satan.' When the Philistines under Achish their king were about to commence hostilities against the Israelites under Saul and David and his men were about to march with the Philistines; the latter objected, lest, in the day of battle, David should become a Satan' to them, by deserting to the enemy. When David, in later life, was returning to Jerusalem, after Absalom's rebellion and death; and his lately disaffected subjects were) in turn, making their submission; amongst them came the truculent Shimei: Abishai, David's nephew, one of the fierce sons of Zeruiah, advised that Shimei should be put to death: this grated upon David's feelings, at a time when he was filled with exuberant joy at his own restoration; and he rebuked Abishai as a ' Satan.' Again Satan is said to have provoked David to number Israel, and at the same time, that 'the Lord moved David to number Israel; ' a course strenuously opposed by Joab, another of the sons of Zeruiah. Solomon in his message to Hiram, king of Tyre, congratulated himself on having no ' Satans' and that this peaceful immunity from discord enabled him to build the Temple, which had been forbidden to his warlike father, David. This immunity was, not, however, lasting; for Hadad, the Edomite, and Regon, of Zobah, became ' Satans' to Solomon, after his profuse luxury had opened the way for corruption and disaffection. In all these cases, the idea is simply identical with the plain meaning of the word: a Satan is an opponent, an adversary. In the elaborate curse embodied in the 109th Psalm, the writer speaks of his enemies as his' Satans' and prays that the object of his anathema may have' Satan' standing at his right hand. The Psalmist himself, in the sequel, fairly assumes the office of his enemy's ' Satan,' by enumerating his crimes and failings, and exposing them in their worst light. In the 71st Psalm, enemies (v., lo) are identified with' Satans' or adversaries (v.13).

"The only other places in the Old Testament where the word occurs, are in the Book of Job, and the prophecy of Zechariah. In the Book of Job, Satan appears with a distinct personality, and is associated with the sons of God, and in attendance with them before the throne of Jehovah. He is the cynical critic of Job's actions, and in that character he accuses him of insincerity and instability; and receives permission from Jehovah to test the justice of this accusation, by afflicting Job in everything he holds dear. We have here the spy, the informer, the public prosecutor, the executioner; all embodied in Satan, the adversary: these attributes are not amiable ones, but the writer does not suggest the absolute antagonism between Jehovah and Satan, which is a fundamental dogma of modern Christianity.

"In the prophecy of Zechariah, Satan again, with an apparent personality, is represented as standing at the right hand of Joshua, the high-priest, to resist him: he seems to be claiming strict justice against one open to accusation; for Joshua is clothed in filthy garments-the type of sin and pollution. Jehovah relents, and mercy triumphs over justice: the filthy garments are taken away, and fair raiment substituted. Even here, the character of Satan, although hard, is not devoid of virtue, for it evinces a sense of justice."

The Babylonians, among whom the Hebrews dwelt during the Captivity, believed in the existence of vast multitudes of spirits, both good and bad, but there is nothing to show that the Hebrews took over from them any extensive pantheon, either good or evil. Indeed the Hebrew and Babylonian religions possessed many things in common, and there was no necessity that the captive Jews should borrow an animism which they probably already possessed. At the same time it is likely that they adopted the idea of an evil agency from their captors, and as the genius of their religion was averse to polytheism, the probabilities are that they welded the numerous evil forces of Babylonian into one central figure. Again, it must have occurred to them that if the world contained an evil principle, it could not possibly emanate from God, whom they regarded as all-good, and it was probably with the intention of separating all evil from God that the personality of Satan (having regard to the amount of evil in the universe) was invested with such importance.

In later Judaism we find the conception of Satan strongly coloured by Persian dualism, and it has been supposed that Asmodeus of the Book of Tobit is the same as Aeshara Daewa of the Ancient Persians. Both "Satan" and "Satans" were mentioned in the Book of Enoch, and in Ecclesiasticus he was identified with the serpent of Genesis, and in the" Book of the Secrets of Enoch "his revolt against God and expulsion from Heaven are described. In the Jewish Targinn, Samael, highest of the angels, merges with Satan into a single personality.

The Satan of the New Testament is merely a reproduction of these later Jewish forms. In Matthew he is alluded to as the " Prince of Demons," and in Ephesians is spoken of as ruling over a world of evil beings who dwell in the lower heavens. Thus he is prince of the powers of the air. In Revelation the war in Heaven between God and Satan is described, and his imprisonment is foreshadowed after the overthrow of the Beast and the Kings of the earth, when he will be chained in the bottomless pit for one thousand years. After another period of freedom he is finally cast into the lake of brimstone for ever. According to the orthodox Christian belief of the present day, Satan has been endowed with great powers for the purpose of tempting man to prove his fortitude. In the middle-ages. the belief in Satan and Satanic agencies was overwhelming, and was inherited by Protestantism from Roman Catholicism. This is not the place to enter into a discussion as to the likelihood of the existence of an evil being, but the great consensus of theological opinion is in favour of such a theory.

Devil Worship : (1). The worship of Satan or Lucifer. (2). The worship by semi-civilised or barbarous people; of deities having a demoniac form.

The Worship of Satan or diabolism is spasmodic and occasionally epidemic. It dates from the early days of dualism (q.v.) and perhaps originated in the Persian dual system when the opposing deities Ormuzd and Ahriman symbolised the good and bad principles respectively. Instances of pure Satanism are comparatively rare, and it must not be confounded with the Sabbatic orgies of witchcraft which partake more of the nature of (2), or with the evocation of the Evil One, for the purpose of making a pact with him. Modern groups practising Satanism are small and obscure, and, unorganised as they are, details concerning them are conspicuous by their absence.

Plentiful details, however, are forthcoming concerning the cultus of Lucifer, but much discrimination is required in dealing with these, the bulk of the literature on the subject being manifestly imaginative and willfully misleading. The members of the church of Lucifer are of two groups, those who regard the deity they adore as the evil principle, thus approximating to the standpoint of the Satanists, and those who look upon him as the true god in opposition to Adonai or Jehovah, whom they regard as an evil deity who has with fiendish ingenuity miscreated the world of man to the detriment of humanity.

Modern diabolic literature is written from the point of view of the Roman Catholic Church, and much may be said for the theory that it was composed to subserve the necessities of that institution. But this cannot be wholly true, as it is a substantial fact that hosts are frequently abstracted from Catholic churches for the purpose of Satanic rite which requires the destruction of the consecrated wafer as a ritual act. In 1894 a hundred consecrated hosts were stolen from Notre Dame by an old woman under circumstances that clearly proved that the vessels which contained them were not the objects of the theft, and an extraordinary number of such larcencies occurred in all parts of France about the end of last century, no less than thirteen churches in the diocese of Orleans being thus despoiled. In the diocese of Lyons measures were taken to transform the tabernacles into strong-boxes, and in eleven of the dioceses similar acts were recorded. In Italy, Rome, Liguria and Solerus suffered, and even in the Island of Mauritius an outrage of peculiar atrocity occurred in 1895. It has been asserted by many writers such as Archbishop Meurin and Dr. Bataille that Freemasonry is merely a mask for Satanism, that is, that in recent years an organisation of which the ordinary mason is ignorant has grown up which has diabolism for its special object. This it is asserted is recruited from the higher branches of masonry and initiates women. Needless to say, thechange is indignantly denied by masons, but it must be remembered that the persons who bring it are Catholics, who have a direct interest in humiliating the fraternity. Bataille and Margiotta have it that the order of the Palladium or Sovereign Council of Wisdom, was constituted in France in 1737, and this, they infer, is one and the same as the legendary Palladium of the Templars, better known by the name of Baphomet (q.v.) In 1801 one Isaac Long, a Jew, carried the "original image" of Baphomet to Charleston in the United States, and it is alleged that the lodge he founded then became the chief in the Ancient and Accepted Scotch Rite. He was succeeded in due course by Albert Pike, who, it is alleged, extended the Scotch Rite, and shared the Anti-Catholic Masonic chieftainship with the Italian patriot Mazzini. This new directory was established, it is asserted, as the new Reformed Palladium Rite or the Reformed Palladium. Assisted by Gallatin Mackey, one Longfellow, Holbrook and a Swiss, Phileas Walder by name, Pike erected the new rite into an occult fraternity with world-wide powers, and practised the occult arts so well that we are asked to believe that the head lodge at Charleston was in constant communication with Lucifer I Dr. Bataille in a wholly ludicrous work Le Diable au XIX, states among other things that in 1881 his hero "Dr. Hacks" in whom his own personality is but thinly disguised, visited Charleston in March 1881, where he met Albert Pike, Gallatin Mackey and other Satanists. Mackey showed him his Arcula Mystica in appearance like a liqueur stand, but in reality a diabolical telephone, worked like the Urim and Thummim. Miss Diana Vaughan, once a Palladist, Grand Mistress of the Temple, and Grand Inspectress of the Palladium, was converted to Roman Catholicism, and in Memoirs of an ex-Palladist, (1895) she has given an exhaustive account of her dealings with the Satanists of Charleston. She clamns to be descended from the alchemist Thomas Vaughan, and recounts her adventures with Lucifer. These are so wholly absurd that we must request freedom from the necessity of recounting them. There is little doubt that Miss Vaughan was either the victim of hallucination or else the instrument of the Roman Catholic Church in its attempts to brand Masonry as a vehicle of Satanism. The publications of Margiotta and Gabriel Pages are equally puerile, and we may conclude that, if Satanism and the worship of Lucifer exists, that the rites of their churches are carried on in such a secret manner, that few, even mystics of experience, can be aware of them.

When applied to the ceremonies of barbarous races, devil-worship is a misnomer, as the "devils" adored by them are deities in their eyes, and only partake of the diabolic nature in the view of missionaries and others. But inasmuch as the gods possess a demoniac form they may be classed as diabolic. Among these may be enumerated many South American and African tribes. The Uapes of Brazil worship Jurupari, a fiend-like deity, to whom they consecrate tlleir young men. His cult is invested with the utmost secrecy. The myth of his birth states that he was horn of a virgin who conceived after drinking a draught of chahiri, or native beer. She possessed no sexual parts, and could not give birth to the god until bitten by a fish whilst bathing. When arrived at man's estate Jurupari invited the men of the tribe to a drinking-bout, but the women refused to provide the liquor, and thus gained his ill-will. He devoured the children of the tribe because they had eaten of the uacu tree which was sacred to him. The men, enraged at the loss of their offspring, fell upon him, and cast him into a fire, from the ashes of which grew the paxiuba tree, which the Uapes say is the bones of Jurupari. Whilst it was night the men cut down the tree and fashioned it into sacred instruments which must never be seen by the women, on account of the dislike Jurupari conceived for them. Should a woman chance to see the' sacred symbols pertaining to the worship of Jurupari, she is at once poisoned. On hearing the "Jurupari music of the priests on the occasion of one of his festivals the women of the tribe wildly rush into concealment, nor dare to emerge from it until all chance of danger is past. In all probability this custom proceeds from the ancient usage common to most American tribes that the rites of initiation of the men of the tribe must not be witnessed by the women thereof, probably on account of some more or less obscure totemic reason or sex-jealousy analagous to the exclusion of women from the rites of freemasonry, to which, strange to say, the worship of Jurupari bears a strong resemblance.

This is a good example of the " devil worship" of savage races. The Chinese also placate devils (see China) as do the people of Burma and Cambodia (q.v.) but in no sense can their oblations to evil spirits be classed as "worship," any more than the gods of classic times may be regarded a! devils, simply because they were so labelled by early Christianity. (See Gnostics, Obeah, Ju-ju, Devil, Demonology, etc.)

LITERATURE :-Huysman, La Bas; Bataille, Le Diable au XIX siecle; Rosen, Satan et Cie; Meurin, La synagogue du Satan Papus, Le Diable et L'Occultisme Waite, Devil-Worship in France ; Julie Bois, Petites Religions de Paris: Satanisme et la Magie; Spence, article "Brazil" in Encyclopaedia of Religion and Ethics.

Devil's Bridge : A bridge thrown across the Afon Mynach, near Aberystwyth. The story goes that an old woman who had lost her cow saw it on the opposite side of the chasm to that on which she stood, but knew not how to reach it. At that juncture the Evil One appeared to her in the shape of a monk, and promised to throw a bridge across, if she would give him the first living thing that would pass over it. The old lady agreed, the bridge was completed. and the crafty fiend begged that she would try it. But the old woman had observed his cloven hoof, and knee bent backwards, so she took a crust from her pocket and flung it across the ravine, bidding her little dog go fetch it. The Evil One was outwitted, as he generally is in such tales.

Devil's Chain : There is a tradition in Switzerland that St. Bernard has the devil chained in some mountains in the neighbourhood of the Abbey of Clairvanx. From this comes the custom, observed by the farmers of the country, of striking three blows with the hammer on the anvil every Monday morning before setting to work. By this means the devil's chain is strengthened, so that he may not escape.

Devil's Girdle, The : Witches in mediaeval times were often accused of wearing the Devil's Girdle, probably as a mark of allegiance to the Evil One. Magical girdles were commonly worn, and a modern writer suggests that the magnetic belts advertised at the present day had their origin in this practice.

Devil's Pillar : There are preserved at Prague three stones of a pillar which the devil brought from Rome to crush a priest, with whom he had made a compact, and to kill him while he said mass. But St. Peter, says the legend, threw the devil and his pillar into the sea three times in succession, which diversion gave the priest time for repentance. The devil was so chagrined that he broke the pillar and saved himself.

Devil's Sonata : (See Visions.)

Devils, Afraid of Bells : It was an old superstition that evil spirits were afraid of bells and fled from the sound of them.

Devon, Witchcraft in : The belief in witchcraft is not yet dead in Devonshire, as was shown in a curious case heard in Crediton County Court not many years ago, when a young woman alleged that she was given a potion in a grocer's shop, and that as a result, either of the draught or of the incantation delivered while she was in the shop, she was getting thinner every day. Only those who have lived long in Devon can realise the widespread belief that still exists ill remote corners of the county of the power of the evil eye," and of the credence given to all kinds of weird superstitions. " Witches " are believed to be able to exercise a malign influence even after death unless they are buried with their toes downwards. Not very long ago, a woman suspected of being a witch, was buried in this way within twenty miles of Tiverton. In no part of the country is witchcraft more believed in than in the Culm Valley. There is a local saying that there are enough witches in the valley to roll a hogshead of cider up the Beacon Hill, at Culmstock, and old people living in the locality are not ashamed to say that they believe in witchcraft. The witches are of two kinds-" black" and white." The former profess to have the power to condemn those on whom they are asked to cast a spell, to all kinds of misfortunes ; the latter impose on credulous clients by making them believe that they can remove evil spells and bring good fortune-for a consideration, of course. For obvious reasons visits to " witches " are generally kept dark, but every now and again particulars leak out. In the Culmstock district, not so very long ago, a young girl went with her mother to a witch, in order to get a spell cast over an errant swain, who was suspected of bestowing his affections on another young lady. The witch professed to be able to bring the young man back to his first love, or to condemn him to all kinds of torture, but her price was prohibitive, and so the young man was left to marry whom he would. Farmers are the witches' most profitable clients, and it is a noteworthy fact that they generally contrive to visit the " wise woman " when they are away from home, " at market." A few years ago, farmers used to go to Exeter for many miles round to consult a witch whenever they had any misfortune, and it is commonly reported that they can get the same sort of advice in the city at the present day. At many farmhouses Bibles are kept in the dairies to prevent witches from retarding the butter-making operations. " I'm 'witched," or " I must have been 'witched," are expressions heard in Devon every day in the week. Generally speaking, it is animals that are supposed to sustain the most harm from being "overlooked." The loss of cattle that have died has been put down to the power of evil spirits, and according to many superstitious people, witches have a peculiar power over pigs. A man who believed his pigs had been bewitched was told, not so long ago, to take the heart of a pig, stick it full of pins and needles, and roast it at the fire. He did this believing this would check the mortality among his swine.

Diadochus : According to Marbodneus, this gem resembles the beryl in its properties, and was most valuable in divination. It serves for the invocation of spirits, and oracular responses could be discovered in it. Albertus Magnus writes it Diacodos, and it is possibly to this stone that Braithwaite alludes in his English Gentleman: " For as the precious stone Diacletes, though it have many rare and excellent sovereiguties in it, yet loseth them all if put in a dead man's mouth." Marbodneus mentions this in his verses as a property of the diadochus. The words of Leonardus are too curious to omit: ' It disturbs devils beyond all other stones, for, if it be thrown in water, with the words of its charm sung, it shows various images of devils, and gives answer to those that question it. Being held in the mouth, a man may call any devil out of hell, and receive satisfaction to such questions as he may ask." He names it Diacodas or Diacodus.

Diagrams, Magical (See Magic.)

Diakka : A term used by Andrew Jackson Davis to signify wicked, ignorant, or undeveloped spirits. It is believed that at death no sudden or violent change takes place in the character and disposition of an individual. Those who are mischievous, unprincipled, sensual, during their lives remain so, for a time at least, after they die. Hudson Tuttle says, " As the spirit enters the spirit world just as it leaves this, there must be an innumerable host of low, undeveloped, uneducated, or in other words, evil spirits." There is, indeed, a special sphere or plane for these diakka, where they are put on probation. It is they who are responsible for the fraud and trickery often witnessed at seances; they not only deceive the sitters, but the medium as well. The way to avoid their influence is to live a pure, refined, and religious life, for these evil spirits are naturally attracted to those whose minds most resemble their own.

Diamond : This gem possesses the most marvellous virtues. It gives victory to him who carries it bound on his left arm whatever the number of his enemies. Panics, pestilences, enchantments-all fly before it; hence, it is good for sleep-walkers and for the insane. It deprives the lodestone of its virtue, and one variety, the Arabian diamond, is said to attract iron more powerfully than the magnet itself. The ancients believed that neither fire nor blows would overcome its hardness, unless macerated with fresh goat's blood; and Cyprian, Austin, Isidore, and others of the fathers, adopting this notion, have used it to illustrate the method by which the blood of the Cross softens the heart of man. If bound to a magnet, the diamond, according to the belief of the ancients, will deprive it of its virtue.

Diancecht : A Danaan magician of Irish medieval legend. He it was who restored to Nuada of the Silver Hand (q.v.) his lost limb and thus his throne.

Diaphane : The Kabalistic term for the imagination.

Dickenson, Edmund : Dr. Edmund Dichenson, physician to King Charles the Second, a professed seeker of the hermetic knowledge, produced a book entitled, De Quinta Essentia. Philosophorum; which was printed at Oxford in 1686, and a second time in 1705. A third edition of it was printed in Germany in 1721. In correspondence with a French adept, the latter explains the reasons why the Brothers of the Rosy Cross concealed themselves. As to the universal medicine, Elixir Vitae, or potable form of the preternatural menstruum, he positively asserts that it is in the hands of the Illuminated," but that, by the time they discover it, they have ceased to desire its uses, being far above them: and as to life for centuries, being wishful for other things, they decline availing themselves of it. He adds that the adepts are obliged to conceal themselves for the sake of safety, because they would be abandoned in the consolations of the intercourse of this world (if they were not, indeed, exposed to worse risks), supposing that their gifts were proven to the conviction of the bystanders as more than human, when they would become simply abhorrent. Thus, there are excellent reasons for the its conduct ; they proceed with the utmost caution, and instead of making a display of their powers, as vain-glory is the least distinguishing characteristic of these great men, they studiously evade the idea that they have any extraordinary or separate knowledge. They live simply as mere spectators in the world, and they desire to make no disciples, converts nor confidants. They submit to the obligations of life, and to relationships-enjoying the fellowship of none, admiring none, following none, but themselves. They obey all codes, are excellent citizens, and only preserve silence in regard to their own private beliefs, giving the world the benefit of their acquirements up to a certain point; seeking only sympathy at some angles of their multiform character, but shutting out curiosity where they do not desire its inquisitive eyes.

Didot Perceval : So-called because the only MS. of this legend discovered belonged to A. F. Didot, the famous collector. This version of the Grail Legend lays great stress on the illness of the Fisher King. It tells how the Table Round was constructed, and relates the adventures of Sir Perceval, which are much the same as those told in the Conte del Graal and include the Good Friday incident. It is said that he, with his brother-in-law, Brons, were instructed in the mystic expressions which Christ whispered to Joseph of Arimathea when on the cross.

Diepenbroeks, Treatise on : (See Healing by Touch.)

Dilston : (See Haunted Houses.)

Dionysiac Mysteries : (See Mysteries.)

Direct Writing : A term used in spiritualism for spirit writing which is produced directly, and not by the hand of a medium, or through a mechanical contrivance such as a psycho-graph or planchette.. The best known form of direct writing is that made popular by the mediums Slade and Eglinton-slate-writing (q.v.) But the spirits are not dependent solely on prepared materials, but can produce direct writing anywhere, and under any circumstances. Thus during a poltergeist disturbance at Stratford; Conn., in 1850-51, direct writing was found on turnips which sprang apparently from nowhere. An unfinished letter left for a few moments would he found completed in a different hand, though during the interval it might have been inaccessible to any normal agency. Direct writing may also be produced at spiritualistic seances, either by means of slate-writing. or by putting scraps of paper and pencil into a sealed drawer or a closed box. A sound as of writing will shortly be heard, and on the paper being withdrawn it will be found to contain some sort of message from the spirit world. Experiments on these lines were carried out by a noted spiritualist, Baron de Guldenstubbe, in 1856. Paper and pencil he locked in a small box, the key of which he carried about with him. At the end of thirteen days he found some writing on the paper; and on that same day the experiment was repeatedly performed, each time with success. Another method he adopted was to visit galleries, churches, and other public places, and to leave writing materials on the pedestals of statues, on tombs, and 50 on. In this way he obtained writing in English, French, German, Latin, Greek, and other languages purporting to come from Plato, Cicero, St. Paul, Juvenal, Spencer, and Mary Stuart. The Baron was accompanied on these expeditions by the Comte d'Ourches and others of his friends, while on one occasion a medium is mentioned as being present. It is probable, indeed, that a medium was essential to these spirit performances; for, though the medium's physical organism is not used as an agent, the writings generally take place in the vicinity of one gifted with supernormal faculties. Not only is legible hand-writing produced in this way; sometimes mysterious hieroglyphs are inscribed, which can only be deciphered by those who possess mediumistic powers.

Dithorba : Brother of Red Hugh and Kimbay of Irish medieval legend. He was killed by his niece Macha, and his five sons expelled from Ulster. They resolved to wrest the sovereignty of Ireland from Macha, but she discovers them in the forest, overpowers them by her mesmeric influence, and carries them to her palace on her back. They build the famous Irish city of Emain Macha under her supervision.

Divination : The method of obtaining knowledge of the unknown or the future by means of omens. Astrology (q.v.), and oracular utterances (See Oracles), may be regarded as branches of divination. The derivation of the word supposes a direct message from the gods to the diviner or augur. It is practised in all grades of barbarism and civilisation. The methods of divination are many and various, and strangely enough in their variety are confined to no one portion of the globe. Crystal-gazing has been relegated to a separate article. Shell-hearing and similar methods are allied to crystal-gazing and may be classed with it, as that method of divination which arises from the personal consciousness of the augur. Of the same class are divination by dreams, automatic writing, and so forth. What might be called divination by " luck" is represented by the use of cards, the casting of lots, the use of knuckle-hones as in Africa and elsewhere, cocoanuts as in Polynesia. Haruspication, or the inspection of entrails, divination by foot-print in ashes, by the flight of birds, by meeting with ominous animals, represents the third class of augury.

The art of divination is usually practised among savages by the shaman caste; among less barbarous people by the augur, as in Rome and ancient Mexico; and even amongst civilised people by persons who pretend to divination, such as the spiritualistic medium or the witch. The art is undoubtedly of great antiquity. It was employed in ancient Egypt side by side with astrology, and divination by dream was constantly resorted to, a class of priests being kept apart, whose office it was to interpret dreams and visions. We find instances of dreams recorded in the Egyptian texts: as for example those of Thothmes IV. king of Egypt in 1450 B.C.; and Nut-Amen, king of the Eastern Soudan and Egypt about 670 B.C. The Egyptian magician usually set himself to procure dreams for his clients by such devices as the drawing of magical pictures and the reciting of magical words ; and some of these are still extant, such as that in the British Museum papyrus NO.122. We find, however, that in Egypt augury was usually effected by astrological methods.

In ancient China the principal method of divination was by means of the oracles; but we find such forms as the examination of the marks on the shell of a tortoise, which reminds us of the examination of the back of a peccary by the Maya of Central America. We find a Chinese monarch consulting the fates in this manner in 1146 B.C. and finding them unfavourable; but as in Egypt, most soothsaying was accomplished by means of astrology. Omens, however, were by no means ignored, and were given great prominence, as many tales in the ancient books testify.

In ancient Rome a distinct caste or college of priests called Augurs was set apart to interpret the signs of approval or disapproval sent by the gods in reference to any coming event. This college probably consisted originally of but three members, of whom the king himself was one; and it was not until the time of Caesar that the members were increased to sixteen. The college remained in existence as late as the fourth century, and its members held office for life. The tenets of the Roman augurs were, that for signs of the gods one must look towards the sky and glean knowledge of the behests of the divine beings from such omens as the lightning-flash, and the flight of birds. On a windless night, the augur took up his position on a hill which afforded an extensive view. Marking out a space for himself, he pitched a tent within it, and seating himself therein with covered head requested the gods for a sign, and waited for an answer. He faced southwards, thus having the east, or lucky quarter, on his left, and the west, or unfavourable portion of the sky, on his right. He carefully observed every sign which came within the purview of his vision: such as lightning, the appearance of birds, and so forth. The song or utterance of birds was also carefully hearkened to; and these were divided into birds of good omen and evil omen: while others referred to definite persons and events. The reading of omens was also effected by the feeding of birds and observing the manner in which they ate. The course of animals and the sounds uttered by them were also closely watched, and all unusual phenomena were regarded as omens or warnings. Sortilege or the casting of lots was often resorted to by the caste of augurs. The election of magistrates was nearly always referred to the Auspices or College of Diviners, as were the setting out of an army for war, and the passing of laws.

In the East generally, divination appears to have been effected by crystal-gazing, dreams. and similar methods of self-hallucination, or self-hypnotism. Divination flourished in Chaldea and Assyria among the Babylonians and Ethiopians, and appears to have been very much the same as in Egypt. In the Jewish Talmud we notice that witches are said to divine by means of bread-crumbs. Among The Arabs, the future is often foretold by means of the shapes seen in sand. The Burmese and Siamese. pierce an egg at each end, and having blown the contents on the ground, trace within them the outline of things to be. (See Burma.)

Divination by astrology too is very common in oriental countries, and prophetic utterance is likewise in great favour.

It is remarkable that among the native races of America. the same arts of divination as are known to the peoples of the Old World were and are in vogue. These arts, as a rule, are the preserve of the medicine-man and priestly class. In ancient Mexico there was a college of augurs corresponding in purpose to the Auspices of ancient Rome, the members of which occupied themselves with observing the flight and listening to the songs of birds. from which they drew their conclusions. in Mexico, the Calmecac or college of priests had a department where divination was taught in all its branches, but there were many of officio prophets and augurs, and the reader is referred to the article on Mexico for an account of the astrological. methods of casting nativities, and so forth. Oracles were. common, and in this connection an amusing Peruvian story may be recalled. A certain huaca or oracle was reported to be of evil influence orders were given to. destroy it; and upon its being broken up a parrot found means to escape from within it,-thus giving us a pretty shrewd idea of the means employed by the priesthood to effect oracular utterance. In Peru, still other classes of diviners predicted by means of the leaves of tobacco, or the grains or juice of coca, the shapes of grains of maize, taken at random, the forms assumed by the smoke rising from burning victims, the viscera of animals, the course taken by spiders, and the direction in which fruits might fall. The professors of these several methods were distinguished by different ranks and titles, and their training was a long and arduous one. The American tribes as a whole were very keen observers of bird life. Strangely enough the bird and serpent are combined in their symbolism, and indeed in the names of several of their principal deities. The bird appeared to the American savage as a spirit, in all probability under the spell of some potent enchanter-a spell which might be broken by some great sorcerer or medicine man alone. As among the ancient Romans, the birds of America were divided into those of good and evil omen; and indeed certain Brazilian tribes appear to think that the souls of departed Indians enter into the bodies of birds. The shamans of certain tribes of Paraguay act as go-betweens between the members of their tribes and such birds as they imagine enshrine the souls of their departed relatives. This usage would appear to combine the acts of augury and necromancy.

The priesthood of Peru practised oracular methods by "making idols speak," and this they probably accomplished by ventriloquial arts. The piages or priests of the Uapes of Brazil have a contrivance known to them as the paxiuba, which consists of a tree-stem about the height of a man, on which the branches and leaves have been left. Holes are bored in the trunk beneath the foliage, and by speaking through these the leaves are made to tremble, and the sound so caused is interpreted as a message from Jurupari one of their principal deities. But all over the American continent from the Eskimos to the Patagonians, the methods of oracular divination are practically identical. The shaman or medicine-man raises a tent or hut which he enters carefully closing the aperture after him. He then proceeds to make his incantations, and in a little while the entire lodge trembles and rocks, the poles bend to breaking point, as if a dozen strong men were straining at them, and the most violent noise comes from within, seemingly now emanating from the depths of the earth, now from the air above, and now from the vicinity of the hut itself. The reason for this disturbance has never been properly accounted for; and medicine-men who have been converted to Christianity have assured scientific workers amongst Indian tribes that they have not the least idea of what occurred during the time they occupied these enchanted lodges, for the simple reason that they were plunged in a deep sleep. After the supernatural sounds have to some extent faded away, the medicine-man proceeds to question The spirit he has evoked,-the answers of whom for sheer ambiguity are equal to those of the Pythonesses of ancient Greece. There is little doubt that the shamans who practise this method of oracular utterance are the victims of hallucination, and many cases are on record in which they have excited themselves into a condition of permanent lunacy.

America is the touchstone of the science of anthropology, and since we have adopted it as the continent from which to draw the majority of our illustrations, it will be as well if we conclude the article on American lines for the sake of comparison. We find then that divination by hypnosis is well-known in the western continent. Jonathan Carver, who travelled among the Sioux about the latter end of the eighteenth century, mentions it as in use amongst them. The " Ghost Dance" religion of the Indians of Nevada had for one of its tenets the belief in hypnotic communion with the dead. Divination by means of dreams and visions is extremely common in both sub-continents of the western hemisphere, as is exemplified by the derivation of the word priest "in the native languages: by the Algonquians they are called "dreamers of the gods," by the Maya " listeners," and so forth. The ability to see visions was usually quickened by the use of drugs or the swallowing or inhalation of cerebral intoxicants, such as tobacco, maguey, coca, the snake-plant, and so forth. Indeed many Indian tribes, such as the Creeks, possessed numerous plants which they cultivated for this purpose. A large number of instances are on record in which Indian medicine-men are said to have divined the future in a most striking manner, and perhaps the following will serve to illustrate this

In his autobiography, Black Hawk, a celebrated Sac chief, relates that his grandfather had a strong belief that in four years' time ' he should see a white man, who would be to him as a father.' Supernaturally directed, as he said, he travelled eastward to a certain spot, and there, as he had been informed in dreams, met with a Frenchman who concluded an alliance on behalf of his country with the Sac nation. Coincidence is certainly possible here, but it can hardly exist in the circumstances of Jonathan Carver. While he was dwelling with the Killistenoes, they were threatened with a famine, and on the arrival of certain traders, who brought them food in exchange for skins and other goods, their very existence depended. The diviners of the tribe were consequently consulted by

the chief, and announced that the next day, at high noon exactly, a canoe would make its appearance with news of the anxiously looked-for expedition. The entire population came down to the beach in order to witness its arrival, accompanied by the incredulous trader, and, to his intense surprise, at the very moment forecasted by the shamans, a canoe rounded a distant headland, and, paddling speedily shorewards, brought the patient Killistenoes news of the expedition they expected.

John Mason Brown has put on record an equally singular instance of the prophetic gift on the part of an American medicine-man. (See Atlantic Monthly, July, 1866.) He was engaged several years previously in searching for a band of Indians in the neighbourhood of the Mackenzie and Coppermine rivers ; but the difficulties of the search induced the majority of his band to return, until out of ten men who originally set out only three remained. They had all but concluded to abandon their search when they stumbled upon a party of braves of the very tribe of which they were in search. These men had been sent out by their medicine-men to find three whites, of whose horses, accoutrements, and general appearance the shaman had given them an exhaustive account ere they set out, and this the warriors related to Brown before they saw his companions. Brown very naturally inquired closely of the medicine-man how he had been able to foretell their coming. But the latter, who appeared to be a frank and simple-minded man,' could only explain that 'he saw them coming, and heard them talk on their journey.

Crystal-gazing is in common use amongst many Indian tribes. The Aztecs of Mexico were wont to gaze into small polished pieces of sandstone, and a case is on record where a Cherokee Indian kept a divining crystal wrapped up in buckskin in a cave, occasionally "feeding" it by rubbing over it the blood of a deer. At a village in Guatemala, Stephens saw a remarkable stone which had been placed on the altar of the church there, but which had previously been used as a divining-stone by the Indians of the district. Divination by arrow was also commonly resorted to.

According to Fuentes, the chronicler of Guatemala the reigning king of Kiche, Kicah Tanub, when informed by the ambassador of Montezuma II. that a race of irresistible white men had conquered Mexico and were proceeding to Guatemala, sent for four diviners, whom he commanded to tell him what would be the result of this invasion. They asked for time to discover the future fate of his kingdom, and taking their bows discharged some arrows against a rock. They returned to inform their master that, as no impression had been made upon the rock by the arrowheads, they must prognosticate the worst and predicted the ultimate triumph of the white man-a circumstance which shows that the class to which they belonged stood in no fear of royalty. Kicah Tanub, dissatisfied, sent for the ' priests,' obviously a different class from the diviners, and requested their opinions. From the ominous circumstance of an ancient stone - which had been brought from afar by their forefathers-having been broken, they also augured the fall of the Kiche empire.

Many objects such as small clay birds, boats or boat-shaped vessels, etc., have been discovered in sepulchral mounds in North America, and it is conjectured that these may have been used for purposes of divination. As any object might become a fetish, it is probable that any object might become a means of augury. The method employed appears to have been so to treat the object that the probable chances for or against the happening of a certain event would be discovered-much, indeed, as some persons will toss coins to " find out" whether an expected event will come to pass or not. Portents, too, were implicitly believed in by the American races, and this branch of augury was, we find, one of the accomplishments of Nezahualpilli, king of Tercuco, near Mexico, whom Montezuma consulted concerning the terrible prodigies which startled his people prior to the advance of the Spaniards upon his kingdom, and which were supposed to predict the return of Quetzacloatl, the legendary culture-hero of Anahuac, to his own again. These included earthquakes, tempests, floods, the appearances of comets and strange lights, whilst mysterious voices were heard in the air-such prodigies, indeed, as tradition usually insists upon as the precursors of the downfall of a mighty empire.

The various methods of divination have each been accorded a separate article : thus the reader is referred to Axinomancy, Belomancy, Capnomaney, and so forth; and in the articles dealing with the various countries a goodly number of instances of divinatory practice will be discovered.

Divine Name, The : In Jewish mysticism great stress is laid upon the importance of the Divine Name. It consists of forty-two letters ; not, as Moses Maimonides points out, comprised in one word, but in a phrase of several words, which conveyed an exact notion of the essence of God. With the priestly decadence in the last days of the Temple, a name of twelve letters was substituted for the Divine Name, and as time went on even this secondary name was not divulged to every priest, but only to a few. The longer name was sometimes said to contain forty-five or seventy-two letters. The ten Sefiroth are also supposed, in a mystical sense, to be the names of the Deity. The Divine Name Jahveh is greater than " I am that I am, since the latter signifies God as He was before the creation, the Absolute, the Unknowable, the Hidden One; but the former denotes the Supreme Manifestation, the immanence of God in the Cosmos.

Divine World : Formerly known as the Adi Plane-is in the theosophic scheme of things, the first or highest world, (in Theosophy) the world first formed by the divine impulse in the creative process. It is unattainable by man in his present state. (See Theosophy and Solar System.)

Divining Rod : A forked rod, or branch of tree, which in the hands of certain people is said to indicate, by means of spasmodic movements of varying intensity, the presence of water and minerals underground. Traces of the rod used for purposes of divination are to be found in the records of Ancient Egypt. Cicero and Tacitus both wrote of the rod "virgule divina." This ancient diviing rod was a form of rhabdomancy (q.v.) or divination by means of little pieces of stick. In Germany it was known as the "wishing-rod" and was used just as fortune-tellers use cards, coffee or tea-grounds at the present day. Agricola's De Re Metallica published at Basle, at the beginning of the sixteenth century, makes reference to another rod which be calls the virgula furcata," the forked, rod to distinguish it from the " virgula divina." This rod, he said, was used by miners to discover mineral lodes; rhabdomancy having nothing to do with this use of the divining rod. Melancthon mentions this use of the rod and ascribed the behaviour of the" instrument" in the discovery of metallic ores to the law of sympathy, according to the belief then obtaining that metals, trees and other natural objects had certain subtle relationships with each other; and believers in this theory pointed to the fact that trees which grew above mineral lodes droop as though attracted downwards; the modern scientific explanation of this natural phenomenon being that it is due to the poverty of the soil. In Sebastian Minister's Cosmography, also of the sixteenth century, may be found engravings of these "mineral diviners " at work. The priests of that time persecuted them as demons in disguise; they were also included in the witchcraft persecutions, suffering tortures and burning

to death. Among miners on the Continent the use of the "virgula furcata" became universal, especially in the Harz Mountains and throughout Saxony. In Germany it was called the Schlag-Ruthe, " striking-rod" from the fact of its appearing to strike when held over mineral ores.

Robert Boyle, the ' father of chemistry" is the first to make mention of the divining rod in England. In an essay of his published in 1663 may be found the following

‘A forked hazel twig is held by its horns, one in each hand, the holder walking with it over places where mineral lodes may be suspected, and it is said that the fork by dipping down will discover the place where the ore is to be found. Many eminent authors, amongst others our distinguished countryman Gabriel Plat, ascribe much to this detecting wand, and others, far from credulous or ignorant, have as eye-witnesses spoken of its value. When visiting the lead-mines of Somersetshire I saw its use, and one gentleman who employed it declared that it moved without his will, and I saw it bend so strongly as to break in his hand. It will only succeed in some men's hands, and those who have seen it may much more readily believe than those who have not." Some authorities on the subject state that it was first brought into England in the time of Queen Elizabeth. In the State papers of that reign may be found recorded the fact that commissioners were sent to Germany to study the best methods of mining and brought back with them German miners from the Harz Mountains; and that these " foreigners introduced the divining rod into England seems highly probable. It was first used for water finding, however in Southern France, and not until a century later was it used in England for this purpose. It became the ' dowsing rod in England and Somersetshire might be called the home of the ' dowser." Locke the philosopher, a Somersetshire man referred in 1691 to the dowsing rod and De Quincey, also belonging to the county, tells of singular cases of " jousers " as he calls them. Down to the present day this means of finding water is used, farmers and owners of large estates sending for a "dowser" when they wish to find a spring of water. These men are not geologists, who might have a scientific knowledge of the locality, they are often merely labourers. The rods are mostly cut from the hazel, but all kinds of nut and fruit trees have been used, white and black thorn and privet also being favourites. Pieces of watch-spring and copper-wire are also used ; and in some cases the forked rod is dispensed with, the peculiar sensation felt in the arms, hands and body being sufficient to indicate the water. These dowsers wander over the ground with the ends of the fork grasped in the palms of the hands and the rod downwards and when this moves, turning suddenly in his hand, upwards, it is said for water, downwards for minerals, at that spot will be found the desired object, absolute correctness frequently bring achieved. In later years attempts have been made to scientifically investigate the question and amongst amateur " dowsers" we find the names of Lord Ferrer and the late Mr. Andrew Lang. As to the theory for these movements the electrical or magnetic theory was exploded by Father Kircher in 1654 who balanced the rod on a frictionless support like a delicate pair of scales and found that in this position nothing would induce it to move over hidden water or metal. It must be held by some human being before the movements take place. Chevreul, the French savant, in 1854 put forward the theory of involuntary muscular action. A modern scientist gives his opinion that very possibly it is due to a faculty in the " dowser" akin to that possessed by a medium: " some transcendental perceptive power unconsciously possessed by certain persons, a faculty analogous to what is called clairvoyance. Not exactly to be described as ' clear-seeing' but rather, a dim, obscure impression not reaching the brain through the organ of vision, seldom ever rising to the level of a conscious impression, but one able to start the nervous reflex action which caused the muscles to twitch and the rod or other ‘autoscope' to move. Doubtless, changes of blood pressure and pulse rate also occur in the dowser and if this be so, quite possibly modern instrumental appliances for recording these will ultimately supersede the primitive forked twig." He goes on to say that: " The dowser' in fact, 'feels for ' and subconsciously discerns the hidden object, whether it be water, hidden treasure or even a malefactor concealing himself from justice, who was pursued and discovered by the agency of the famous dowser Jacques Aymar, using his supernormal powers in 1692." See Sir W. F. Barrett F.R.S. Lecture on The Dowsing Rod. A. E. Waite, The Occult Sciences.

Divs : The div of ancient Persia, pronounced deo, den, or dive, is supposed to be the same as the European devil of the middle ages. In the romances of Persia they are represented as male and female, but the male divs are considered the more dangerous, and it is from their character, personified in a supposed chief, that the devil is painted with his well-known attributes. The male divs, according to the legends of Persia, were entrusted with the government of the world for seven thousand years anterior to the creation of Adam, and they were succeeded by the female divs or pens, who under their chief, Gian ben Gian, ruled other two thousand years. The dominion of the pens was terminated by Eblis (the devil of the Koran) who had been created from the elements of fire, and whose abode was previously with the angels. Eblis or Hans, as he is also called,. became the leader of the rebellious angels when they were commanded to do homage to the first created man, and being joined by the whole race of genii, the male and female divs, whom he had formerly subjugated, he was like them deprived of grace. Eblis and his immediate followers were condemned to suffer for a long period in the infernal regions, but the remainder were allowed to wander over the earth, a constant source of misery to themselves and to the human race, whose obedience is put to the test by their devices, and secured by the example of their degradation and sufferings. They are supposed to assume various forms, especially that of the serpent, and in the drawings annexed to the Persian romances they are represented much as our own devils, ogres, and giants, in the tales of the middle ages. The writers of the later ages, both Arabian and Persian, have localised the abode of these evil genii in the mountain Kaf their capital is Aherman-abad, the abode of Aherman their chief, who is identified with the Ahremanes of the Manicheans, that remarkable sect being said to have borrowed their doctrines from Zoroaster. The distinction of sex is a remarkable characteristic of the divs, and its evil results in a system of diabolic superstition may be read in the stories of the Ephialtae and Hyphialtae, or nightmare.

Evidently the same in origin as the Persian dius; are the daivers of the Hindoos, who inhabit a world which is called, after them, Daiver-Logum. We may borrow a brief account of them from Kindersicy's Specimens of Hindon Literature. " The daivers," he says, " perpetually recur in their romances, and other literary works, and are represented as possessing not only material bodies, but as being subject to human frailties. Those saints and heroes who may not as yet be considered worthy of the paradises of Shivven or of Veeshnoo, are represented as inhabiting the Daiver-Logum (or Sorgum). These daivers are in number no less than three hundred and thirty, millions. The principal are- 1..' Daivuntren ' or Indiren their king; to whom report is made of all that happens among them. His court of audience is so capacious as to

contain not only the numerous daivers, but also the prophets, attendants, etc. They are represented in the mythological romances of the Hindoos, as having been engaged in bloody wars) and with various success against the giants (Assoores). The family of Daivuntren consists of his wife Inderaunee,' and his son ' Seedera-budderen' (born from a cow), who records the actions of men, by which they ave finally to he judged. II. The attendants or companions of these daivers are-I. The 'Kinnarer,' who sing and play on musical instruments. 2. ' Dumbarim Nardir,' who also perform on a species of drum. 3. ' Kimprusher,' who wait on the daivers and are represented with the wings and fair countenances of angels. 4. ' Kunda-gaindoorer,' similar winged beings who execute the mandates of Veeshnoo. 5. ' Paunner' a species of jugglers, who amuse the daivers with snake dancing, etc. 6. ‘Viddiaser,' their bards, who are acquainted with all arts and sciences, and entertain them with their histories and discourses. 7. ' Tsettee,' who attend them in their aerial journeys. 8. ' Kanuanader,' or ' Dovdanks,' messengers, who conduct the votaries of Veeshnoo and Shivven to their respective paradises, and the wicked to hell (Narekah), of which ' Eemen' is sovereign. III. The third class of daivergoel, daivers, or genii, are the eight keepers of the eight sides of the world, literally signified by their general name of ' Aushtatikcu-Pauligaur; they are-I. ' Indiren,' who is no other than Daivuntren, named above. 2.' Augne-Baugauven,' the god of fire. 3. 'Femen' king of death and the infernal regions. 4. ' Nerudee,' the element of earth represented under the figure of a giant. 5. Vaivoo,' god of air and winds. 6. ' Varoonen,' god of clouds and rain. 7. 'Gooberen,' god of riches. 8. 'Essaunien,' or Shivven himself, in one of his 1,008 appearances on earth." To these principal daivers, Kindersley adds without sufficient reason the ' Reeshees' of the Hindoos, and their tutelary god of virtue, " Derma-Daive."

For the true oriental doctrine of these evil genii the Zend-Avesta may be consulted, which associates the idea of evil more especially with the pens or female divs, contrary to the later romances of Islamism. This anomaly reappears in our own fairy tales, the same characters, which at times, are invested with the most malignant attributes, being often described under forms of sylph-like grace and beauty.

Djemscheed, The Cup of : A divination cup, which has been the subject of many of the poems and myths of ancient Persia. It was believed to have been found while digging the foundations of Persepolis, filled with the elixir of immortality. In this magical cup was mirrored the whole world, and everything, good and evil, was revealed therein. The Persians had great faith in these revelations; and attributed the prosperity of their empire to the possession of this famous cup.

Doctrine of Correspondence : (See Swedenborg.)

Donn : Son of Midir the Proud; an Irish hero of medieval legend. In the Colloquy of the Ancients we are told how Finn and Kelta and five other champions were out hunting one day, and followed a beautiful faun until it vanished under ground. Seeking shelter in a noble mansion, they were entertained by Donn mac Midir and his brother; and their aid was asked against the rest of the Danaan folk. It seems that thrice in the year they had to fight their fairy foes, and all their followers had been killed excepting the eight-and-twenty warriors themselves. The faun which they had followed had been an enchanted maiden sent to entice them. After a year of successful fighting, the Danaans were obliged to make peace.

Double Triangle : (See Magic.)

D'Ourches, Comte : French magnetist and necromancer, associated about 1850 with Baron de Guldenstubbe in the attempt-successful only after six months of endeavour-to establish in France spiritualistic circles such as were bung formed at the time in America. After a time they were successful in obtaining such manifestations as raps, the vibration of piano-chords, and direct writing.

Dovantes : (See Daivers and Daivergoel.)

Dowle, The Prophet : (See America, U.S. of.)

Dowsers : (See Divining Rod.)

Dowsing, George : (See England.)

Draconites : otherwise dentrites, draconius, or obsianus, is described by Albertus Magnus as a shining black stone of pyramidal figure. It is not very easy to obtain, as it must be taken out of the head of a dragon, cut off while the beast is still panting. It subdues all sorts of poison, and endows its possessor with invincible courage. The kings of the East esteemed it a great treasure.

Dragon : A purely fabulous monster of enormous size, common to almost all countries. Descriptions of its appearance vary; but it appears to have been of a reptilian nature. often of a red or green colour, sometimes with several heads which vomited forth fire and vapours, and a large and clumsy tail. It was of enormous strength; but the ancients believed that it could be charmed by music, and the dragon which guarded the golden fleece was soothed by the voice of Medea. In India at the time of Alexander the Great, a dragon was worshipped as a god; and in occult history it is the manifestation of hell. The dragon, however, is best known in legendary history as the terrible monster, whose duty it was to provide the hero with opportunities of valour, and in this capacity it has figured in many a tale. The legend of St. George and the Dragon is familiar to everyone, and also the dragon that was slain by Sir Lancelot, one of the knights of King Arthur's Round Table. In Revelation the dragon, a representation of the Evil One, is overcome by the Archangel Michael. On one side of the coin given to those who were cured of possession, about the time of Henry VII., there was portrayed an angel standing with both feet on a dragon. The idea of the dragon is perhaps evolved from the conception of the earth, as a living being, a notion which would gain currency from Earthquake and related phenomena.

Dragon's Head : (See Astrology.)

Dragon's Tail: (See Astrology.)

Dreams : The occult significance of dreams was a matter of speculation among the wise at an early period in the history of civilisation. In the articles upon Babylonia and Egypt we have to some extent outlined the methods by which the wise men of those countries divined the future from visions seen in sleep, and to these we must refer the reader, as well as to the articles dealing with other countries, savage and civilised, where he will discover a good deal of data relating to dreams and dream-lore. In this place we can only indicate some of the more outstanding theories of antiquity regarding the nature and causes of dreams and the manner in which the ancient diviners generally interpreted them.

Dreams were regarded as of two kinds-false and true, in either case emanating from a supernatural intelligence, evil or good. By the ancients sleep was regarded as a second life, in which the soul was freed from the body and therefore much more active than during the waking state. The acts it observed and the scenes through which it passed were thought to have a bearing on the future life of the dreamer, but it is possible that the dream-life was regarded as supernatural and "inverted," and that the events which the bodiless spirit beheld were the opposites of those which would later occur on the earth-plane. The idea thus originated that "dreams go by contraries," as both popular belief, and the many treatises upon the subject of nightly visions assure us is the case.

However the belief in the divinatory character of dreams arose, there is every proof that their causes and nature exercised some of the greatest minds of antiquity. Aristotle believed them to arise solely from natural causes. Posidonius the Stoic was of the opinion that they were of three kinds, the first automatic, and coming from the clear sight of the soul, the second from spirits and the third from God. Cratippus, Democritus, and Pythagoras held doctrines almost identical or differing only in detail, Later, Macrobus divided dreams into five kinds: the dream, the vision, the ocular dream, the insomnium and the phantasm. The first is a figurative and mysterious representation which requires an interpretation ; the second was an exact representation of a future event in sleep; the third was a dream representing some priest or divinity, who declared to the sleeper things to come; the fourth was an ordinary dream not deserving of attention, and the fifth was a disturbed half-awake dream, a species of nightmare. Other writers divide dreams into accidental dreams and those which were induced for the purposes of divination. We are told by Herodotus that in the temple of Bel in Babylon a priestess lay on a bed ready to dream visions of the second class, and that the beds of such soothsayers were often made of the skin of a ram is well known. The ancient Hebrews obtained such dreams by sleeping among tombs, and this especial gateway to the supernatural world seems to have been, and still is known to the majority of nations, barbarous and the reverse, as intimately as hypnotic and other methods of reaching its, planes and hearing its pronouncements. Sleep was, of course, often induced by drugs. whether the soma of the Hindoos, the peyollotl of the ancient Mexicans, the haschish of the Arabs, or the opium of the Malays or Chinese, and these narcotics which have the property of inducing speedy sleep and of heightening inward vision were and are greatly prized by professional dreamers all over the world, especially as they rendered dreaming almost immediately possible.

With .the nature of ecstatic vision we have dealt under the heading of Hypnotism and now that we have outlined the older theories regarding the cause and nature of dreams (for with the modern and purely physiological theories on the subject we have no concern in this place), we may pass on to consider the methods by which dreams were read or divined. As has been remarked, this was generally undertaken by a special class of diviners, who in ancient Greece were known as Oneiocritikoi, or interpreters of dreams. The first treatise on the subject is that of Artemidorus, who lived in the time of Antoninus Pius. He differentiates between the dreams of Kings and those of commoners, as he believes that the visions of royalty must have reference to the commonwealth and nut to the individual. Dreams which represent something as happening to the individual who dreams them show that they have a personal significance, whereas if the dream relates to another it will concern him alone. He details the numerous species of dreams throughout five hooks, and then adduces numerous exam-pies. Neither for rule nor illustration have we any space here, and indeed, the literature, popular and otherwise, which treats of oneiromancy is so extensive and so readily accessible that no necessity arises for so doing. Suffice it to say that the rules of Artemidorus are far from clear, and according to them, any dream might signify any event, and any interpretation of the same might be considered justifiable. The method of testing dreams according to Amyraldus is his Discours sur les Songes divins (Saumur, 1625) is whether the instructions and advice that they contain make for good or ill-a test it is impossible to apply until after the result is known. But Amyraldus surmounts this difficulty by proposing to test dreams by the evidence they show of divine knowledge-by asking oneself in short, whether the dream it was desired to examine gave any evidence of such things as God alone could know. It would seem from an examination of such dreams as were submitted to the diviners of antiquity that the symbolism they exhibited was of a character so profound that it could only be unriddled by an interpreter who received divine aid, such as was afforded in the case of Moses or Daniel. It is plain, however, that the most farfetched interpretations were given to many of the most epoch-making dreams of antiquity, and indeed, the oneiocritical system is one of the weakest spots in the armour of occult science, and was the first of its departments to fall into disrepute and become the prey of the charlatan. There are not wanting serious students of the occult who doubt entirely the occult significance of dreams, and it must be granted that no good reason exists for classing them generally with the vision, or a condition of second sight or ecstasy. See H. Hutchinson, Dreams and their Meanings, London, 1901 J. C. Colquohoun, Magic, Witchcraft and Animal Magnetism, London, 1851 H. Christmas, The Cradle of the Twin Giants, London, 1849, and many other popular and more advanced handbooks on the subject.

Dreams of Animals : It was believed by many that animals dreamed. Pliny says: " Evident it is, that horses, dogs, kine, oxen, sheepe and goats, doe dreame. Whereupon it is credibly also thought that all creatures that bring forth their young quicke and living, doe the same. As for those that lay egges, it is not so certian that they dreame; but resolved it is that they doe sleepe."

Dress, Phantom : The question of the apparel worn by apparitions has of late years aroused considerable controversy. Says Mr. Podmore: "The apparition commonly consists simply of a figure. clothed as the percipient was accustomed to see the agent clothed whereas to be true to life the phantasm would as a rule have to appear in bed. In cases where the vision gives no information as to the agent's clothing and surroundings generally-and, as already said, such cases form the great majority of the well attested narratives-we may suppose that what is transmitted is not any part of the superficial content of the agent's consciousness, but an impression from the underlying massive and permanent elements which represent his personal identity. The percipient's imagination is clearly competent to clothe such an impression with appropriate imagery, must indeed so clothe it if it is to rise into consciousness at all." " The ghosts, it will have been observed, always appear clothed. Have clothes also ethereal counterparts ? Such was and is the belief of many early races of mankind, who leave clothes, food, and weapons in the graves of the dead, or burn them on the funeral pile, that their friends may have all they require in the spirit world. But are we prepared to accept this view ? And again, these ghosts commonly appear, not in the clothes which they were wearing at death-for most deaths take place in bed-but in some others, as will he seen from an examination of the stories already cited Are we to suppose the ethereal body going to its wardrobe to clothe its nakedness withal ? or that, as in the case of Ensign Cavalcante's appearance to Frau Reiken, the ghost will actually take off the ethereal clothes it wore at death and replace them with others ? It is scarcely necessary to pursue the subject. The difficulties and contradictions involved in adapting it to explain the clothes must prove fatal to the ghost theory."

Mr. Thistleton Dyer says on the subject

"It is the familiar dress worn in lifetime that is, in most cases, one of the distinguishing features of the ghost, and when Sir George Villiers wanted to give a warning to his son, the Duke of Buckingham, his spirit appeared to one of the Duke's servants ' in the very clothes he used to wear. Mrs. Crowe, in her Night Side of Nature gave an account of an apparition which appeared at a house in Sarratt, Hertfordshire. It was that of a well-dressed gentleman, in a blue coat and bright gilt buttons, but without a head. It seems that this was reported to be the ghost of a poor man of that neighbourhood who had been murdered, and whose head had been cut off. He could, therefore, only be recognised by his ' blue coat and bright gilt buttons.' Indeed, many ghosts have been nicknamed from the kinds of dress in which they have been in the habit of appearing. Thus the ghost at Allan-bank was known as ' Pearlin Jean,' from a species of lace made of thread which she wore; and the 'White Lady' at Ashley Hall-like other ghosts who have home the same name-from the white drapery in which she presented herself. Some lady ghosts have been styled Silky,' from the rustling of their silken costume, in the wearing of which they have maintained the phantom grandeur of their earthly life. Their was the ' Silky' at Black Heddon who used to appear in silken attire, oftentimes ' rattling ill her silks '; and the spirit of Denton Hall--also termed ' Silky '-walks about in a white silk dress of antique fashion. This last ' Silky' was thought to be the ghost of a lady who was mistress to the profligate Duke of Argyll in the reign of William III., and died suddenly, not without suspicion of murder, at Chirton, near Shields-one of his residences. The ' Banshee of Loch Nigdal,' too, was arrayed in a silk dress, green in colour. These traditions date from a period when silk was not in common use, and therefore attracted notice in country places. Some years ago a ghost appeared at Hampton Court. habited in a black satin dress with white kid gloves. The White 'Lady of Skipsea’ makes her midnight serenades clothed in long, white drapery. Lady Bothwell, who haunted the mansion of Woodhouselee, always appeared in white; and the apparition of the mansion of Houndwood, in Berwickshir - bearing the name of

Chappie '-is clad in silk attire.

"One of the ghosts seen at the celebrated Willington Mill was that of a female in greyish garments. Sometimes she was said to be wrapped in a mantle, with her head depressed and her hands crossed on her lap. Walton Abbey had its headless lady who used to haunt a certain wainscotted chamber, dressed in blood-stained garments, with her infant in her arms; and, in short, most of the ghosts that have tenanted our country houses have been noted for their distinctive dress.

"Daniel Defoe. in his Essay on the History and Reality of Apparitions, has given many minute details as to the dress of a ghost. He tells a laughable and highly amusing story of come robbers who broke into a mansion in the country, and, while ransacking one of the rooms, they saw, in a chair, 'a grave, ancient man, with a long full-bottomed wig, and a rich, brocaded gown,' etc. One of the robbers threatened to tear off his ' rich brocaded gown,' another hit at him with a firelock, and was alarmed at seeing it pass through the air ; and then the old man changed into the most horrible monster that ever was seen, with eyes like two fiery daggers red hot.' The same apparition encountered them in different rooms, and at last the servants, who were at the top of the house, throwing some ' hand grenades' down the chimneys of these rooms, the thieves were dispersed. Without adding further stories of this kind, which may be taken for what they are worth, it is a generally received belief in ghost lore that spirits are accustomed to appear in the dresses which they wore in their lifetime-a notion credited from the days of Pliny the Younger to the present day.

"But the fact of ghosts appearing in earthly raiment has excited the ridicule of many philosophers, who, even admitting the possibility of a spiritual manifestation, deny that there can be the ghost of a suit of clothes. George Cruikshank, too, who was no believer in ghosts, sums up the matter thus : As it is clearly impossible for spirits to wear dresses made of the materials of earth, we should like to know if there are spiritual outfitting shops for the clothing of ghosts who pay visits on earth.' Whatever the objections may be to the appearance of ghosts in human attire, they have not hitherto overthrown the belief in their being seen thus clothed, and Byron, describing the Black Friar' who haunted the cloisters and other parts of Newstead Abbey, tells us that he was always arrayed In cowl, and beads, and dusky garb.

Indeed, as Dr. Tylor remarks, ' It is an habitual feature of the ghost stories of the civilised, as of the savage world, that the ghost comes dressed, and even dressed in well-known clothing worn in life.' And he adds that the doctrine of object-souls is held by the Algonguin tribes, the islanders of the Fijian group, and the Karens of Burmah -it being supposed that not only men and beasts have souls, but inorganic things. Thus, Mariner, describing the Fijian belief, writes: ' If a stone or any other sup-stance is broken, immortality is equally its reward; nay, artificial bodies have equal good luck with men, and hogs, and yams. If an axe or a chisel is worn out or broken up, away flies its soul for the service of the gods. The Fijians can further show you a sort of natural well, or deep hole in the ground, at one of their islands, across the bottom of which runs a stream of water, in which you may clearly see the souls of men and women, beasts and plants, stocks and stones, canoes and horses, and of all the broken utensils of this frail world, swimming, or rather tumbling along, one over the other, pell-mell, into the regions of immortality.' As it has been observed, animistic conceptions of this kind are no more irrational than the popular idea prevalent in civilised communities as to spirits appearing in all kinds of garments."

Druidic Language : (See Shelta Than.)

Druids : (See Celts.)

Drum, Magic : (See Lapland.)

Drummer of Tedworth : A poltergeist who haunted the house of Mr. John Mompesson, of Tedworth, Wilts, about the year 1661 and onwards. In March of that year Mompesson had had a vagrant drummer brought before a justice of the peace, whereby his drum was confiscated. The instrument was taken to the house of Mompesson, during the latter's absence, and immediately a violent poltergeist disturbance broke out. Apparitions were seen by members of the household, pieces of furniture were seen to move of themselves, small objects were flung about by invisible hands, the younger children were levitated as they lay in their beds, and there was a continual sound of drumming every night. The drummer, understood to be the cause of the trouble, was transported, when peace once more reigned in the afflicted household; but ere long he managed to return, when the disturbances broke out with renewed vigour. There is no first-hand account of this poltergeist, save that of Joseph Glanvil-Sadducismus Triumphatus, 1668-and though Glanvil is our authority for the whole story, that part of it which he himself declares to have witnessed is certainly not the most marvellous, but describes scratchings and pantings heard in the vicinity of the children’s beds.

Du Potet : One of the original founders of spiritualism in France, and one of the first experimentalists in tablet-turning, either in that country or elsewhere. (See France).

Du-Sith (Black Elf.) : A little man, believed to be of fairy origin, who killed Sir Lachlan Mor M'Clean at the battle of Trai-Gruinard, in Islay, Scotland, in the year 1598. The story runs that this little man offered his services to Sir James Macdonald, the opponent of Sir Lachlan; and that the latter's death was caused by an arrow which struck him on the head, and was afterwards found to be an Elf-bolt. In reply to a question of Macdonald's the little man replied : " I am called Du-sith, and you were better to have me with you than against you."

Duad : (See God.)

Dual Personality : In every form of cerebral dissociation there is a disturbance of consciousness. Sometimes, and especially in the trance, there occurs what is known as "split consciousness," and the split may be so pronounced that the subject seems to have two or more distinct personalities. The secondary personality may differ from the primary in many ways, and possess entirely distinct intellectual and moral characteristics. The entranced subject may allude to his normal consciousness in the third person, may criticise its opinions and attitude, or even express direct antagonism towards it. The secondary personality sometimes alternates with the primary in such a way as to suggest that two spirits are struggling to possess the same physical organisation. Another peculiarity of this state is that whereas the normal consciousness generally knows nothing of the others, the secondary personalities have full knowledge of each other and of the normal conciousness. Dual personality is not confined to the trance state, but may arise spontaneously. R. L. Stevenson makes effective use of it in his Strange Case of Dr. Jekyll and Mr. Hyde.

Duguid, David : A Glasgow painting medium who achieved considerable success in his line. He was a cabinet-maker, who in 1866 found himself possessed of mediumistic faculties. At first an ordinary rapping medium, he speedily developed the power of painting in trance, even in the dark. A still higher stage of mediumship was reached when direct drawings were produced in his presence. These drawings, generally copies of Dutch masters, purporting to be done by the original artists, are said not to have been without some merit, apart from the fact that they were done in complete darkness. The two principal controls were Ruysdael and Steen. In 1869 control of the medium's organism was taken by Hafed, prince of Persia at the beginning of the Christian era, and Archmagus. Hafed related his many adventures througn Duguid mediumship in a series of sittings extending over some years. A Persian of princely birth, he had borne arms in his country's defence. After extensive travels, he was admitted to the magi, and ultimately became Archmagus. He was of those who bore rich gifts to Bethlehem at the birth of Christ. Finally he met his death in the arena at Rome. Hafed, Prince of Persia, was afterwards published in book form. (See Spiritualism)

Duk-duk, The : Members of a secret society of New Pomerania, who are also called Spirits.

Dumbarin-Nardar : One of the classes of attendants or companions of the Hindoo daivers, whose special duty it is to play upon a kind of drum.

Dupuis, Charles Francois : 1742-1809. Charles Francois Dupuis was born at Trie le-Chateau, and educated by his father and afterwards at the College d'Harcourt. At the age of twenty-four he was made professor of rhetoric at Lisieux; but his inclination led him into the field of mathematics. In his work, Origine de tous les Cultus he attempts to explain not only all the mysteries of antiquity, but also the origin of all religious beliefs. In his Memoire explicatif du Zodiaque chronologique et mythologique (1806) he maintains a common origin for the astronomical and religious opinions of the Greeks, Egyptians, Chinese, Persians, and Arabians.

Durandal : A magical sword belonging to Roland of legendary fame.

Duum Vira : (See Sibylline Books.)