Galactides or Galaricides : Perhaps a species of emerald. It is greatly valued by magicians, its property being to make magical writings heard, and ghosts appear, to return answers. It promotes love and friendship.

Galeotti, Martius : Italian Astrologer (1442-1494). Born in 1442, this Italian astrologer and theologian, appears to have been a native of Narni, in Umbria; but it would seem that he left italy while a young man, and settled for a while at Boulogne. Here, he gave grave offence to the Church of Rome by promulgating the doctrine that good works are not the road to salvation, and that this is only to be obtained by faith in Christ; and, finding the priests around him growing daily more and more hostile, Galeotti saw fit to leave France for Hungary, where he became secretary to the king, Matthias Covirnus, and also tutor to the latter's son, Prince John. His secretarial and tutorial duties, however, did not occupy the whole of his time; and, besides making himself an expert astrologer, he wrote a book called, De jocose Dictis et Foctis Regis Matchiae Covirni. Some of the tenets contained therein were the means of his incurring fresh ill-will from the clergy ; and eventually, their rancour became so great, indeed, that the writer was seized and taken to Venice, where he was imprisoned for a while. He was released anon, chiefly owing to the influence of the Pope, Sixtus IV, whose tutor he is said to have been at an earlier and indeterminate date; and, thereupon, Galeotti returned to France, where he came under the notice of the king, Louis XI., who appointed him his state-astrologer. Thenceforth, for many years, the Italian acted in this onerous capacity, sometimes living within the precincts of the royal castle of Plessis-les-Tours, sometimes at the town of Lyons ; and once, in 1478, while staying at the latter place, and being informed that Louis was approaching, he rode out to meet him, fell from his horse, and died shortly afterwards as a result of injuries sustained in the fall.

An especial interest attaches to Galeotti in that lie appears in Sir Walter Scott's inimitable story of mediaeval France, Quentin Durward. Early in the tale, soon after Quentin has entered the Scots Guard of Louis XI., the latter and his new guardsman are depicted as visiting the astrologer, the King being anxious for a prophecy regarding Quentin's immediate future. The scene is a very memorable and a one, among the best in the whole book; and it is historically valuable, moreover, containing, as it does, what is probably a fairly accurate description of the kind of study used generally by an astrologer in the middle ages. Galeotti is represented, curiously examining a specimen, just issued from the Frankfurt Press, of the newly invented art of printing" ; and the King questions him about this novel process, whereupon the seer speaks of the vast changes it is destined to bring about throughout the whole world. Now, it was by no means thoughtlessly or carelessly, that Sir Walter introduced this passage, for, though the novelist himself does not refer to the matter in his notes, and though Andrew Lang says nothing thereon in those annotations which he furnished for the "Border Waverley," it is a fact that Louis was keenly interested in printing; and, soon after the craft first made its appearance, the King commissioned the director of his mint, one Nicholas Janson or Jenson, to give up his present post in favour of studying typography, with a view to its being carried on in France.

Galigai, Leonora : Wife of the -Marechal d'Ancre Concino Concini, who was killed by the populace, in 1617. She was believed to be a sorceress, and was said to have bewitched the Queen. In her possession were found three volumes full of magic characters, besides charms and amulets. At her trial, it was established that the Marechal and his wife had consulted magicians, astrologers, and sorcerers, and had made use of waxen images, and that they had brought sorcerers from Nancy to sacrifice cocks, besides working many other sorceries and deeds of darkness. It is said that on. her own confession, she was condemned, and was beheaded and burnt in 1617. But when President Courtin asked her by what charm she had bewitched the Queen, she replied, proudly : My spell was the power of a strong mind over a weak one."

Galitzin, Prince : (See St Martin.)

Garatronicus : A red-coloured stone, which Achilles is believed to have carried with him in battle. It renders its possessor invincible.

Garden or Pomegranates : A tract reflecting the later spirit of Kabalism (q.v.).

Gardner, Dr. : (See Spirit-Photography.)

Gargates : A black species of electrum or amber, now called jet. To electrum are attributed many occult virtues of a tell-tale character, and according to Pliny, a cup of this substance had the property of discovering poison, by showing certain half-circles, like rainbows, in the liquor, which also sparkles and hisses as if on fire.

Garinet, Jules : Author of a History of Magic in France, Paris, 1818. In this curious work will be found a description of the Sabbath, a dissertation on demons, a discourse on the superstitions connected with magic among the ancients and the moderns.

Garlic : A species of onion, cultivated throughout Europe, to which is attributed certain occult properties. It is believed by the Greeks and the Turks that the use of this vegetable, or even the mention of its name, is a sure charm against the evil eye," and against vampires (q.v.). New-built houses and the sterns of boats belonging to Greece and Turkey, have long bunches of garlic hanging from them as a preventive against the fatal envy of any ill-disposed person.

Garnet : Preserves the health and promotes joy, but in the case of lovers, discord.

Garnier, Gilles : A werwolf, condemned at Dole, under Louis XIII., for having devoured a number of children. He was burned alive, and his body, after being reduced to ashes, was scattered to the winds.

Gassner : (See Hypnotism.)

Gastromancy : or Divination from the Belly, is now generally explained by ventriloquism, the voice in both cases sounding low and hollow, as if issuing from the ground. Salverte enforces this opinion, and adds: "The name of Engastrimythes, given by the Greeks to the Pythiae (priestesses of Apollo) indicates that they made use of this artifice." The explanation is only partial, and the text of Isaiah: "Thy voice shall die as one that hath a familiar spirit," is inapplicable in such an argument. Those who are experienced in clairvoyance are aware that the voice is often reduced very low, in consequence of a change in the respiration. This was the case with some of the ancient Pythonesses, though instances may have occurred when ventriloquism was resorted to, as by the wizards of Green-land in our own time.

Another method of practising the ancient gastromancy connects it with crystal-seeing, as vessels of glass, round, and full of clear water, were used, which were placed before several lighted candles. In this case, a young boy or girl was generally the seer, and the demon was summoned in a low voice by the magician. Replies were then obtained from the magical appearances seen in the illuminated glass vessels.

Gaudlllon, Pierre: A sorcerer, who was burned in 1610, for going about at night in the form of a hare.

Gaufridi, Louis : A French ecclesiastic, burned as a sorcerer at Aix, in 1611. He was a cure at Marseilles, where his attractive person and manners gained for him a footing in high society, but for all his priestly garb, he led an evil life. A girl whom he had seduced was sent by her parents to a convent of Ursulines, and here Gaufridi followed her, making the credulous nuns believe that a legion of demons possessed the convent. At the instance of the exorcist, who relieved the "possessed" nuns Gaufridi was tried at Aix, and condemned to be burned alive.

Gauher-Abad : Meaning the Abode of Jewels. This was the name given to one of the capitals of the peris of Persian romance. These were beings of an angelic or well-disposed nature, who inhabited the earth, along with the divs or evil-disposed, before the creation of man. After this event, the peris became inhabitants of the aerial regions, and had three capitals: Shad-u-kam (pleasure and desire), Gauherabad, and Amber-abad (city of Ambergris).

Gauthier, Jean : An alchemist. Charles IX. of France, deceived by his promises, had him provided with a hundred and twenty thousand pounds, with which to make gold, and the adept set to work. But after he had worked for a week, he ran away with the King's money. He was pursued, captured, and hanged.

Gauthier of Bruges : It is related that a Franciscan monk, made a bishop by Pope Nicholas III., and deposed by Clement V., appealed to God against his deposition, and asked that he should be buried with his act of appeal in his hand. Some time after his death, Pope Clement V., visited Poitiers, and, finding himself one day in a Franciscan monastery, asked to see the remains of him whom he had deposed. He caused the tomb to be opened, and was horrified to see Gauthier of Bruges presenting his act of appeal, with a withered hand.

Gbalo : An order of priests among the Ga people of the Gold Coast, west of Togoland.

Geber : otherwise Abou Moussah Djafar al Sofi, was a native of Haman, in Mesopotamia, or, according to other accounts, a Spanish Moor, born at Savile, somewhere about the end of the eighth century, though all dates concerning him are extremely doubtful. Practically nothing is known of his life. He undertook wide experiments in metallurgy and chemistry, with the object of discovering the constituent elements of metals, in the course of which he stumbled upon nitric acid and red oxide of mercury. It is, indeed, upon actual discoveries that his reputation is based, and not upon the many spurious treatises which have been attributed to him, and which embrace the entire gamut of the sciences. His alleged extant works, which are in Latin, cannot but be regarded with suspicion, especially as several mediaeval writers adopted his name. It is believed, however, that the library at Leyden, and the Imperial Library at Paris, contain Arabic manuscripts, which might be referred to his authorship. His Sum of Perfection, and his Investigation into the Perfection of Metals are his most important works, a complete edition of which was published at Dantzic, in 1682, and again in the Bibliotheca Chemica Curiosa, of Mangetus, published at Cologne, in 1702. The Sum of Perfection professes to draw its inspiration from alchemical authors, who lived previous to Geber, but as alchemy was then not very far advanced, the derivation is an unlikely one. We are told in its pages that success in the great art is only to be achieved by rigid adherence to natural law. A spirit of great strength and a dry water are spoken of as the elements of the natural principle. The philosophical furnace and its arrangement is dealt with in detail, as is the philosopher's vessel, a vase of glass with several intricate details difficult of comprehension. There is no dubiety, however, regarding the absolutely physical basis of metallurgy, upon which the work is composed, and it contains no hint of allegory or the achievement of success through supernatural agency.

Gehenna (otherwise Hell) : The word is derived from the Hebrew ge and Hinnom, the Valley of Hinnom-originally a valley in Palestine where the Jews passed their children through the fire to Moloch, the god of the Ammonites. Gehenna is popularly regarded as a place of torment to which the wicked are consigned when they leave this earth: it is pictured as a bottomless pit, lit only by the fire which is never quenched. In Dante and Milton, we have diverse descriptions of Hell-the one of unutterable anguish, horror and despair; the other more sublimely imaginative, and pierced with rays of faith and love. The locality of Hell, and the duration of its torments, have for centuries been the subject of much questioning. By some, it is believed, that there is a purgatorial region-a kind of upper Gehenna, "in which the souls of just men are cleansed by a temporary punishment" before they are admitted to Heaven. It was believed that during this period the soul could revisit the places and persons whom it had loved. By the Persians, Geheisna was understood as the place inhabited by the divs, or rebellious angels, and to which they had been confined when they refused to bow down before the first man. Gehenna is used in the New Testament for Hell, and is practically synonymous with the Greek " Hades."

Gematria : along with temurah, was the science of the dual interpretation of the Kabalistic alphabet, which composed the notary art, which is fundamentally the complete science of the tarot (q.v.) signs and their complex and varied application to the definition of all secrets.

Genealum Dierum : (See Avicenna.)

Genius : Is generally used as the name of a superior class of aerial beings, holding an intermediate rank between mortals and immortals. That, at least, appears to be the signification of Daemon," the corresponding term in Greek. It is probable, that the whole system of Demonology was invented by the Platonic philosophers, and engrafted by degrees on the popular mythology. The Platonists professed, however, to derive their doctrines from the theology of the ancients," so that this system may have come originally from the East, where it formed a part of the tenets of Zoroaster. This sage ascribed all the operations of nature to the agency of celestial beings, the ministers of one supreme first cause, to whose most visible and brilliant image, Fire, homage was paid as his representative. Some Roman writers speak of " the Genius" as " the God of Nature," or " Nature" itself but their notions seem to have been modified by, if not formed from, etymological considerations, more likely to mislead than to afford a certain clue to the real meaning of the term. At a later period, they supposed almost every created thing, animate or inanimate, to be protected by its guardian genius, a sort of demi-god. who presided over its birth, and was its constant companion till its death. Thus, Censorinus, who lived about the middle of the third century, wrote as follows: " The genius is a god supposed to be attendant on everyone from the time of his birth.

Many think the genius to be the same as the lars of the ancients. We may well believe that its power over us is great, yea, absolute. Some ascribe two genii at least to those who live in the houses of married persons." Euclid, the Socratic philosopher, gives two to every one, a point on which Lucilius, in his " Satires," insists we cannot be informed. To the genius, therefore, so powerful through the whole course of one's life, they offered yearly sacrifices. As the birth of every mortal was a peculiar object of his guardian genius's solicitude, the marriage bed was called the genial bed, "lectus genialis" the same invisible patron was supposed also to be the author of joy and hilarity, whence a joyous was called a genial life, "genialis vita." There is a curious passage relating to the functions of the Greek demons in the Symposium of Plato, in which he says : (Speech of Socrates) from it (i.e., the agency of genii) proceed all the arts of divination, and all the science of priests, with respect to sacrifices, initiations, incantations, and everything, in short, which relates to oracles and enchantments. The deity holds no direct intercourse with man ; but, by this means, all the converse and communications between the gods and men, whether asleep or awake, take place ; and he who is wise in these things is a man peculiarly guided by his genius." We here see the origin of the connection between demonology and magic; an association perpetually occurring in the romances of the East, if the Jinns of the Mussulmans can be identified with the genii of the Platonists. (See also Jinn.)

Germany : For early German magic, see Teutons.

Magic as formulated and believed in by the Germans in the Middle Ages, bears, along with traces of its unmistakable derivation from the ancient Teutonic religion, the impress of the influence wrought by the natural characteristics of the country upon the mind of its inhabitants Deep forests, gloomy mountains, limitless morasses, caverned rocks, mysterious springs, all these helped to shape the weird and terrible imagination which may be traced in Teutonic mythology, and later in the darker and more repulsive aspects of magic and witchcraft, which first arose in Germany, and there obtained ready credence.

As the clash and strife of Teuton and Roman, of Christian and Heathen have left indelible records in folk-lore and history, so we may find them as surely in the magical belief of the Middle Ages. The earlier monkish legends are replete with accounts of magic and sorcery, indicating plainly the process by which the ancient deities had become evil and degraded upon the introduction of the newer religion. Miracles are recounted, where these evil ones are robbed of all power at the name of Christ, or before some blessed relic, then chained and prisoned beneath mountain, river and sea in eternal darkness, whilst it was told how misfortune and death were the unvarying rewards for those who still might follow the outcast gods.

Again, the sites and periods of the great religious festivals of the Teutons are perpetuated in those said to be the place and time of the Witches' Sabbath and other mysterious meetings and conclaves, Mountains especially retained this character-as the Venusberg, the Horselberg, and Blocksberg, now become the Devil's realm and abode of the damned. Chapels and cathedrals were full of relics, whose chief virtue was to exorcise the spirits of evil, while the bells must be blessed, as ordained by the Council of Cologne, in order that "demons might be affrighted by their sound, calling Christians to prayers; and when they fled, the persons of the faithful would be secure; that the destruction of lightnings and whirlwinds would be averted, and the spirits of the storm defeated."

Storms were always held to be the work of the Devil, or the conjuration of his followers. In their fury might be heard the trampling of his infernal train above the tossing forests or holy spires, and here is seen the transformation Odin and his hosts had undergone. Another instance of this is found when the Valkyries, the Choosers of the Slain, riding to places of battle, have become the mediaeval witches riding astride broom-sticks, on their missions of evil. Castles of flames, where the Devil holds wild revel ; conclaves of corpses revivified by evil knowledge; unearthly growths, vitalized by hanged men's souls, springing to life beneath gallows and gibbets ; little men of the hills, malicious spirits, with their caps of mist and cloaks of invisibility ; in these may be seen the meeting of the Heathen and Christian stories, and the origins of that terrible belief in magic, and its train of terror and death, which is one of the darkest mysteries of the Middle Ages.

Witchcraft was at first derided as a delusion by men of sense and education, and belief in it was actually forbidden by some of the earlier councils, It was in the fifteenth and sixteenth centuries that it attained prominence, helped greatly thereto by the fact that magic, sorcery and witchcraft had now become a crime in the eyes of the Church -a crime punishable by confiscation and death. It may be truly said that the Holy Fathers and Inquisitors first systematised and formulated Black Magic. Under such authority, belief in it flourished, filling the people with either an abject fear or unholy curiosity.

The motives for laying the charge of sorcery and witchcraft at a person's door were, of course, many besides that of care for the soul ; for personal feuds, political enmities, religious differences and treasury needs found in this an unfailing and sure means of achieving their infamous ends. However this might be, the charges were hurled at high and low, and death thereby reaped a plentiful harvest.

The famous Council of Constance began the years of terror with its proscription of the doctrines of Wyclif and the burniug of John Huss and Jerome of Prague. At this time, too, a work was published by one of the Inquisitors, called the Formicarium, a comprehensive list of the sins against religion and in the fifth volume an exhaustive account was given of that of sorcery. The list of crimes accomplished by witches is detailed, such as second sight, ability to read secrets and foretell events ; power to cause diseases, death by lightning and destructive storms ; to transform themselves into beasts and birds; to bring about illicit love, barrenness of living beings and crops their emnity against children and practice of devouring them.

Papal bulls appeared for the appointment of Inquisitors, who must not be interfered with by the civil authorities, and the Emperor and reigning princes took such under their protection. The persecutions rose to a ferocity unparallelled in other countries, till the following century, and hundreds were burned in the space of a few years. Two Inquisitors of this time, Jacob Sprenger, and Henricus Institor, compiled the famous Malleus Maleficarum, a complete system of witchcraft, also a perfect method of proving the innocent capable and guilty of any and every crime. Yet it was meant partly as an apology-a pointing out of the necessity for the extermination of such a horde of evil-doers. At this time, too, appeared the bull of Pope Innocent VIII., another comprehensive method and process for trials and tortures.

These persecutions were intermittent throughout the fifteenth and sixteenth centuries, breaking out again with renewed vigour in the seventeenth century. It was stimulated in this by the increasing strife between Catholics and Protestants and the condition of the country,

devastated by wars, plague and famine, was an ever-ready and fruitful source of charges that might be brought against sorcery. Two cities, Bamberg and Wurzburg attained an unenviable fame for sanguinary trials and number of victims.

In the first-named city, Prince-Bishop George II., and his suffragan, Frederic Forner, prosecuted the holy inquisition with such energy that between the years 1625 and 1630 nine hundred trials took place. six hundred people being burned. Confessions of whatever the holy fathers wished, were wrung from the victims under extreme and merciless torture. Rich and poor, learned and ignorant, were gathered into the toils, the number often being so great that names were never taken and written down, the prisoners being cited as No. 1, 2, 3, and so on.

At Wurzburg, Lutheranism was gaining ground, and here again the charge of sorcery was brought against its followers. The bishop, Philip Adolph, who came to the see in 1623, did not dare to openly prosecute them, so took this means of punishing those unfaithful to the Church. In Hauber's Bibliotheca Magica may be found a list of twenty-nine burnings, covering a short period prior to 1629. Each burning consisted of several victims, the numbers ranging from two up to ten or more. It is a strange procession we see here, winding their way to death through the flames and bitter smoke, a procession pathetic and terrible. Old men and Women, little girls and boys and infants, all emissaries of the Evil One ; noble ladies and washerwomen ; vicars, canons, singers and minstrels; Bannach, a senator, "the fattest citizen in Wurzburg

a very rich man, a keeper. of the pot-house, the bishop's own nephew and page, the most beautiful girl in Wurzburg," a huckster, a blind girl, living beings beside the decapitated dead-the procession is endless as the conditions were various.

Strangely, it was at Wurzburg, in 1749, that the last trial for witchcraft took place, that of Malia Renata, of the Convent of Unterzell. She was condemned on all the old charges, of consorting with the Devil, bewitchments and other infernal practices, and burned there in the month of June, the last victim of cruel superstition.

Towards the end of the seventeenth century, disbelief in the troth of witchcraft and criticism of the wholesale burnings began to be heard, though earlier than this, souse had dared to lift their voices against the injustice and ignorance of it all. Cornelius Saos, a priest in Mainz, had, before 1593, stated his doubt of the whole proceedings, but suffered for his temerity. Johannes Wier, physician to the Duke of Cleves, Thomas Erast, another physician, Adam Tanner, a Bavarian Jesuit, and last, but not least, Frederick Spree, also a Jesuit, who, more than all helped to end the reign of terror and superstition.

Alchemy, the forerunner of modern chemistry, belonged in those days to the realm of magic, and was therefore Satanic in its derivation, and its follower' liable to the charge of sorcery and the penalty of death. In this fraternity we find emperors and princes, often devoted to the study themselves, or taking into their service well-known practisers of the art, as when Joachim I. had Johannes Trithemius as teacher of astrology and "defender of magic," and the Emperor Rudolph employing Michael Maier as his physician.

Germany supplies a long roll of names famous for their discoveries made in the name of magic, men who by their search for knowledge and truth laid themselves open to much terrible Suspicion. Here we find Paracelsus,-that inexplicable figure who in his search for the Elixir of Life discovered laudanum, perhaps in some magical distillation of black poppies at midnight hour ; the great Cornelius Agrippa; Basil Valentine, prior and chemist; Henry

Kuhnrath, physician and philosopher, and a train of students, all tirelessly searching for the elusive mysteries of life, the innermost secrets of nature.

These men were awesome figures to the ignorant mind. Popular imagination was ever busy weaving strange tales about their doings, such as infernal dealings and pacts with the Devil. Such knowledge as thc alchemists gained could only be acquired by infernal means, and the soul of the magician was often the price promised and inexorably demanded by the Evil One. These myths and imaginings centred themselves about one magician especially, and in the Faust legend we may find embalmed the general attitude and belief of the Middle Ages towards learning and any attempt to extend the realm of knowledge.

The Alchemists were also mystics as their writings abundantly testify, but most notable of all in this department of occultism was Jacob Bohme, the son of peasants, the inspired shoemaker.

During the Thirty Years’ War many wild preachers, seers and fanatics appeared, exhorting and prophesying. No doubt the condition of the country contributed towards producing these states of hallucination and hysteria, and in contrast to the terror, misfortune and sorrow on all sides we have accounts of ecstatics absorbed in supernatural visions. Anna Fleischer of Freiburg was such an one, as was Christiana Poniatowitzsch, who journeying throughout Bohemia and Gcruiavy related her visions and prophesied.

At the end of the seventeenth century the old tenets of magic were undergoing a gradual change. Alchemy began to separate itself from them, and became merged in the science of chemistry. The residue of the magical beliefs formed their protagonists in members of all kinds of secret Societies, many of which were founded on those of the Middle Ages. Freemasonry-whose beginnings are attributed by some to a certain guild of masons banded together for the building of Strasburg Cathedral, but by other authorities to Rosicrucianism - formed the basis and pattern for many other secret societies.

In the eighteenth century these flourished exceedingly. Occultism became rampant We hear of Frederick William working with Steinert in a house specially built for evocations; of Schroepfer proprietor of a cafe with his magic punch and circles for raising the spirits of the dead; of Lavater with two spirits at his command; of the Mopses, a society whose rites initiation were those of the Templars and Witches' Sabbath in a mild and civilized form; and of Carl Sand, the mystical fanatic who killed Kotzebue..

The Illuminati, whose teachings, spreading to France, did so much towards bringing about the many violent changes there, were banded together as a society by Adam Weishaupt and fostered by Baron von Knigge, a student of occultism. The object of this society is said to have originally been that of circumventing the Jesuits, but in its development it absorbed mysticism and supernaturalism. finally becoming political and revolutionary as it applied its philosophies to Civil and religious life. Though it was disbanded and broken up in 1784 its influence was incalculable and widespread in its effects for long afterwards.

Many other names occur, coming under the category of mysticism: Jung Stilling, seer, prophet and healer; Anton Mesmer, the discoverer and apostle of animal magnetism the Marquis de Puysegur, magnetist and spiritualist; Madame von Krudener, preacher of peace and clemency to monarchs and princes; Zschokke the mystical seer, and Dr. Justinus Kerner, believer in magnetism and historian of those two famous cases of possession and mediumship, the Maid of Orlach " and the ' Seeress of Prevorst."

Early in the nineteenth century occurred the remarkable cures said to be affected by Prince Hohenlohe, a dignitary of the Church. He was led to believe in the power of healing through the influence of a peasant named Martin Michel. Most of these cures took place at Wurzburg, the scenes of former sanguinary witch-burnings, and it is said that up-wards of four hundred people, deaf, dumb, blind and paralytic were cured by the power of fervent prayer.

About this time also occurred the famous case of stigmata " in the person of the ecstatic, Katherine Emerick, the nun of Dulmen. The remarkable features were the appearance of a bloody cross encircling the head marks of wounds in hands, feet and side, and crosses on the breast, with frequent bleedings therefrom. This persisted for many years and the case is mentioned by several notable men of the time.

In nineteenth century Occultism we find, as in the earlier periods, stories of hauntings and doings of mischievous sprites existing beside learned disquisitions by educated men; as that on the fourth "dimension in space" by Zollner in his Transcendental Physics, and another on the luminous emanations from material objects in Baron von Reichenbach's treatise on the Od or Odylic Force; thus betraying an unmistakeable likeness to its precursor, the magic of the Middle Ages.

Spiritualism. The movement of modern spiritualism. which left such a deep impress on America, France and England, affected Germany in a much less degree. But it would be indeed surprising if the country which gave so great attention to magnetism, wherein somnambules and clairvoyants were so plentiful, the country of seers and mystics, did not interest itself in the wide-spread phenomena of spiritualism. And investigators there were in Germany, though we have no record of any in the period immediately following the Rochester Rappings. Fichte declared for the facts of spiritualism. Hartmann, also, the author of the Philosophy' of the Unconscious, desired to give the phenomena a definite place in philosophy. Carl du Prel, in his Philosophy of Mysticism, points to spiritualistic manifestations as evidence of a subconscious region in the human mind. Du Prel also founded a monthly magazine, The Sphinx, devoted to the interests of spiritualism, and Aksakoff, the well-known Russian spiritualist, published the results of his researches in Germany, and in the German language, because he was not permitted to publish them in Russian. Another philosophic exponent of the spiritualistic doctrine was Baron Hellenbach, who founded on its tenets a distinct hypothesis of his own-namely, that no change of world, or ' sphere," occurs at birth or death, but merely a change in the mode of perception. So much for the philosophical attitude towards the phenomena. The popular view-point was doubtless more influenced by the performances of the mediums who from time to time found their way to Germany. The most important of these was Henry Snide, who sought refuge in that country from his English persecutors. His remarkable manifestations in Germany, under the observation of Zollner the astronomer, left nothing to be desired from a spiritualistic point of view.

Gerson, Jean Charlier de : The learned and pious chancellor of the University of Paris, who died in 1429. He was the author of the Examination of Spirits, which contained rules for distinguishing true revelations from false ; and of Astrology Reformed, which had a great success.

Gert, Berthomine de : A sorceress of the town of Prechac in Gascogny, who confessed about the year 1608 that when a sorceress returning from the Sabbath was killed on the way, the devil was in the habit of taking her shape and making her reappear and die in her own dwelling so as to preserve her good reputation. But if he who had killed her had a wax candle about him, and made with it the sign of the cross on the body of the witch, the devil could not with all his strength remove her, and so was forced to leave her there.

Gervals : Archbishop of Rheims, died in 1067. His death was revealed to a Norman knight, returning from a pilgrimage to Rome, by a hermit whom he met on the way, and who told him that on the previous night he had been disturbed by a vision of demons making a great noise. They had, they said, been carrying the body of Gervais from Rheims, but because of his good deeds he had been taken from them. On his return to Rheims the knight found that Gerveis was dead, and that the time of his death corresponded exactly with the time of the hermit's vision.

Ghor-Boud-Des, The : The people of "Ghor-bund-land." Mr. Pococke in his India in Greece maintains that these people are the same as the "Corybantes," or ministers of the gods, otherwise known as the Cabiri.

Ghost Seers : Sir William Hamiliton has observed, " however astonishing, it is now proved, beyond all rational doubt, that in certain abnormal states of the nervous organism, perceptions arc possible through other than the ordinary channels of the senses." But, without entering into this metaphysical question, folk-lore holds that persons born at a particular time of the day have the power of seeing ghosts. Thus it is said in Lancashire," says Mr. Thiselton Dyer, "that children born during twilight are supposed to have this peculiarity, and to know who of their acquaintance will next die. Some say that this property belongs also to those who happen to be born exactly at twelve o'clock at night, or, as the peasantry say in Somersetshire, a child born in chime-hours will have the power to see spirits." The same belief prevails in Yorkshire, where it is commonly supposed that children born during the hour after midnight have the privilege through life of seeing the spirits of the departed. Mr. Henderson says that "a Yorkshire lady informed him she was very near being thus distinguished, but the clock had not struck twelve when she was born. When a child she mentioned this circumstance to an old servant, adding that Mamma was sure her birthday was the 23rd, not the 24th, for she had inquired at the time.' ' Ay, Ay,' said the old woman, turning to the child's nurse, mistress would be very anxious about that, for bairns born after mid-night see more things than other folk.'

This superstition prevails on the Continent, and, in Denmark, Sunday children have prerogatives far from enviable. Thorpe, tells how in Fyer there was a woman who was born on a Sunday, and, like other Sunday children had the faculty of seeing much that was hidden from others. But, because of this property, she could not pass by a church at night without seeing a hearse or a spectre. The gift became a perfect burden to her; she therefore sought the advice of a man skilled in such matters, who directed her, whenever she saw a spectre to say, ' Go to Heaven! but when she met a hearse, ' Hang on ! " Happening sometime after to meet a hearse, she, through lapse of memory cried out, ' Go to Heaven l " and straightway the hearse rose in the air and vanished. Afterwards, meeting a spectre she said to it, Hang on! " when the spectre clung round her neck, hung on her back, and drove her down into the earth before it. For three days her shrieks were heard before the spectre would put an end to her wretched life."

It is a popular article of faith in Scotland that those who are born on Christmas Day or Good Friday have the power of seeing spirits, and even of commanding them, a superstition to which Sir Walter Scott alludes in his Marmion (stanza 22). The Spaniards imputed the haggard and downcast looks of their Philip II. to the disagreeable visions to which this privilege subjected him.

Among uncultured tribes it is supposed that spirits are visible to some persons and not to others. The "natives" of the Antilles believed that the dead appeared on the road when one went alone, but not when they went together; among the Finns the ghosts of the dead were to be seen by the Shamans, and not by men generally, unless in dreams. It is, too, a popular theory with savage races that the soul appears in dreams to visit the sleeper, and hence it has been customary for rude tribes to drink various intoxicating substances, under the impression that when thrown into the state of ecstasy they would have pleasing visions. On this account certain tribes on the Amazon use certain narcotic plants, producing an intoxication lasting twenty-four hours. During this period they are said to be subject to extraordinary visions, in the course of which they acquire information on any subject they may specially require. For a similar reason the inhabitants of North Brazil, when anxious to discover some guilty person, were in the habit of administering narcotic drinks to seers, in whose dreams the criminal made his appearance. The Californian Indians would give children certain intoxicants in order to gain from the ensuing vision information about their enemies. And the Darien Indians used the seeds of the Datura sanguines to produce in children prophetic delirium, during which they revealed the whereabouts of hidden treasures.

Gilles de Laval Lord of Raiz, and Marshal of France : the "Blue Beard" of our nursery legends. and a famous sorcerer, was born about the year 1420, of one of the most famous families of Brittany. His father died when he was in his twentieth year, and the impetuous lad found himself possessed of unlimited power and wealth. By birth, he was connected with the Roceys, the Craons, and the Montmorencys. Through his father's decease he became the lord of fifteen princely domains, yielding a revenue of three hundred thousand livres. He was handsome, lithe, well-limbed, but distinguished by the appendage of a beard of bluish black. His address was fascinating, his erudition extensive, his courage unimpeachable. Every thing seemed to promise a splendid and illustrious career, instead of that dark and miserable history which has associated the name of Blue Beard with so many traditions of horror and legends of atrocious crimes.

At the outset he did nothing to justify an evil augury. He served with zeal and gallantry in the wars of Charles VI. against the English, and had fought under Joan of Arc in the ever memorable Siege of Orleans. His exploits procured him from a grateful king the reward of the high dignity of Marshal of France. From this point his career tended downwards. He retired to his Castle of Champtoce and indulged in the display of the most luxurious state. Two hundred horsemen accompanied him on his travels, and his train, when he went hunting, exceeded in magnificence that of the King himself. His retainers wore the most sumptuous dresses; his horses were caparisoned with the richest trappings ; his castle gates were thrown open day and night to all comers, for whom an ox was daily roasted whole, and sheep, and pigs, and poultry, wine, mead, and hippocras provided in sufficient quantities for five hundred persons. He carried the same love of pomp into his devotion. His principal chaplain, whom he called a bishop, a dean, a chanter, two arch-deacons, four vicars, a schoolmaster, twelve assistant chaplains, and eight choristers, composed his ecclesiastical establishment. Each of these had his horse and his servant; all were dressed in robes of scarlet and furs, and had costly appointments. Sacred vessels, crucifixes, all of gold and silver, were transported with them wherever their lord went, together with many organs, each carried by six men. He was exceedingly desirous that all the priests of his chapel should be entitled to wear the mitre, and he sent many embassies to Rome to obtain this privilege, but without success. He maintained a choir of twenty-five young children of both sexes, and these he caused to be instructed in singing by the best masters of the day. He had also his comedians, his morris-dancers, and his jugglers, and every hour was crowned with Some sensual gratification or voluptuous pleasure.

In 1443, this magnificent young seigneur wedded Catherine, the heiress of the noble House of Thouars, an event which afforded him fresh occasions of displaying his insane passion for luxurious pomp. He gave the most splendid banquets ; he figured in the most chivalric tournaments. His guests, who came from all parts to share in the revels of Champtoce', knew not which to admire the most, his skill in all knightly exercises, or his profound erudition.

He had espoused a young woman of high birth," says Eliphas Levi, and kept her practically shut up in his castle at Machecoul. which had a tower with the entrance walled up." A report was spread by the Marshal that it was in a ruinous state, and no one sought to penetrate therein. This, notwithstanding, Madame de Raiz, who was frequently alone during the dark hours, saw red lights moving to and fro in this tower; but she did not venture to question her husband, whose bizarre and sombre character filled her with extreme terror.

The legal state maintained by the Lord of Retz was ordered on so extensive a scale that it even exhausted his apparently inexhaustible revenues, and to procure the funds for his pleasures and his extravagance, he was compelled to sell several of his baronies. Then the Marshal attempted to dispose of his seignory of Ingrande. But his heirs-at-law, indisposed to see their valuable inheritance gradually pared away into nothing, solicited the interference of the King, and a royal edict prohibited him from selling his paternal estates. In this predicament, most men would have curtailed their profusion, and endeavoured to economize their income, but Gilles de Retz was unable to live in diminished splendour. The luxuries that surrounded him were all that for him made life. To have shorn him of his magnificence would have been to strike a death-blow at his heart. Money, therefore, became the principal object of his desires, and to obtain money it seemed to his excited imagination only necessary that he should turn alchemist.

He sent accordingly into Italy, Spain, and Germany, and invited the adopts in the great science to repair from every land to the splendours of Champtoce. Amongst those who obtained the summonses, and continued attached to him during the remainder of his career, were Prelati, an alchemist of Padua, and a physician of Poitou, whose name is not given. At their instigation he built a stately laboratory, and joined by other adepts, eagerly began the search for the Philosophers' Stone. For a twelve month the furnaces blazed away right merrily, and a thousand chemical combinations disposed of the Marshal's gold and silver. Meanwhile, the alchemists feasted on the most luxurious viands, and quaffed the rarest wines; and so admirable were their quarters that, as far as they were concerned, they would have prosecuted the quest of the elixir vitae, or the Philosophers' Stone, until death cut short their labours.

The impetuosity of the Lord of Retz could not abide such lingering processes. He wanted wealth, and he wanted it immediately. If the grand secret could not be discovered by any quicker method, he would have none of it, nor, indeed, as his resources were fast melting away, would it avail him much if the search occupied several years. At this junction the Poitousan physician and the Paduan alchemist whispered to him of quicker and bolder methods of attaining the desired alkehest. if he had the courage to adopt them. Gilles de Retz immediately dismissed the inferior adepts. and put himself in the hands of the two abler and subtler masters. These persuaded him that the Evil One could at once reveal to them the secret, and offered to Summons him ex tenebris, for the Marshal to conclude with him whatever arrangement he thought best. As long as he saved his soul, the Lord of Retz professed himself willing to do anything the devil might command.

In this frame of mind he went to the physician at midnight to a solitary recess in the neighbouring wood, where the physician drew the magic circle and made the customary conjurations. Gilles listened to the invocation with wonder, and expectant that every moment the Spirit of Darkness would burst upon the startled silence. After a lapse of thirty minutes, the physician manifested signs of the greatest alarm; his hair seemed to stand on end, his eyes glared with unutterable horror; he talked wildly, his knees shook, a deadly pallor overspread his countenance, and he sank to the ground. Gilles was a man of dauntless bravery, and gazed upon the strange scene unmoved. After awhile the physician pretended to recover consciousness. He arose, and turning to his master, inquired if he had not remarked the wrathful countenance of the devil. De Retz replied that he had seen no devil. Where-upon the physician declared he had appeared in the fashion of a wild leopard, and had growled at him horribly. "You", he said to his lord, "would have been the same, and hoard the same, but for your want of faith. You could not determine to give yourself up wholly to his service, and therefore he thrust a mist before your eyes." De Retz acknowledged that his resolution had somewhat faltered, but that now his choice was made, if indeed the Evil One could be coerced into speaking, and revealing the secret of the universal alkahest. The physician said that there grew certain herbs in Spain and Africa which possessed the necessary power, and offered to go in search of them himself if the Lord of Laval would supply the funds. As no one else would be able to detect the herbs so miraculously gifted, De Retz thanked the physician for his voluntary self-denial, and loaded him with all the gold he could spare. The physician then took leave of his credulous patron, who never saw him again.

De Retz, as soon as the physician had quitted Champtoce, was once more seized with the fever of unrest. His days and nights were consumed in ceaseless visions of gold; gold, without which he must abandon his gilded pomp and unholy pleasures; gold, without which he could not hope to bravo his enemies or procure exemption from the just punishment of his crimes. He now turned for help to the alchemist Prelati, who agreed to undertake the enterprise. De Retz furnished him with the charms and talismans necessary in so troublesome a work. He was to sign with his blood a contract that he would obey the devil in all things, and to offer up a sacrifice of the hands, eyes, blood, heart and lungs of a young child. The madman having willingly consented to those terms, Prelati went out alone on the following night, and after an absence of three hours, returned to his impatient lord. His tale was a monstrously extravagant one, but Do Retz swallowed it greedily. The devil had appeared in the shape of a comely young man of twenty, who desired to be called Barron, and had pointed out to him a store of ingots of pure gold, buried under an oak in the neighbouring wood, which was to become the property of the Lord of Laval if he fulfilled the conditions of his Contract. But this bright prospect was over-clouded by the devil's injunction that the gold was not to be searched for until a period of seven times seven weeks had elapsed, or it would turn to slates and dust. Do Retz was by no means willing to wait so many months for the realisation of his wishes, and desired Prelati to intimate to the devil that he should decline any further correspondence with him if matters could not be expedited. Prelati persuaded him to wait for seven times seven days, and then, the two repaired with pick-axe and shovel to dig up the treasure. After Some hard work they lighted upon a load of slates inscribed with hieroglyphical characters. Prelati broke out into a fit of rage, and culuminated the Evil One as a liar, a knave, a rogue-De Retz heartily joining in his fierce denunciations. He persuaded his master, however, to give the devil a further trial, and led him on from day to day with dark oracular hints and pretended demoniac intimations, until he had obtained nearly all the valuables remaining to his unhappy dupe. He was then preparing to escape with his plunder, when a catastrophe occurred, which involved him in his lord's ruin.

On Easter Day, in the year 1440, having communicated solemnly in his chapel, and bade farewell to the lady of Machecoul, telling her that he was departing to the Holy Land, the poor creature was even then afraid to question, so much did she tremble at his presence; she was also Several months in her pregnancy. The Marshal permitted her sister to come on a visit as a companion during his absence. Madame de Raiz took advantage of this indulgence, after which Gilles de Laval mounted his horse, and departed. To her Sister, Madame de Raiz communicated her fears and anxieties. What went on in the castle ? Why was her lord so gloomy ? What signified his repeated absences ? What became of the children who disappeared day by day ? What were those nocturnal lights in the walled up tower ? These and the other problems excited the curiosity of both women to the utmost degree. What, all the Same, could be done ? The Marshal had forbidden them expressly even to approach the tower, and before leaving he had expressed this injunction. It must assuredly have a secret entrance, for which Madame do Raiz and her sister Anne proceeded to search through the lower rooms of the castle, corner by corner, stone after stone. At last, in the chapel, behind the altar, they came upon a copper button, hidden in a mass of sculpture. It yielded under pressure, a stone slid back, and the two curiosity-seekers, now all in a tremble, distinguished the lowermost steps of a staircase, which led them to the condemned tower.

At the top of the first flight there was a kind of chapel, with a cross upside down and black candles; on the altar stood a hideous figure, no doubt representing the demon. On the second floor, they came upon furnaces, retorts, alembics, charcoal-in a word, all the apparatus of alchemy. The third flight led to a dark chamber where the heavy and fetid atmosphere compelled the young women to retreat. Madame do Raiz came into collision with a vase, which fell over, and she was conscious that her robe and foot were soaked by some thick and unknown liquid. On returning to the light at the head of the Stairs, she found that she was bathed in blood.

Sister Anne would have fled from the place, but in Madame do Raiz curiosity was even stronger than disgust or fear. She descended the stairs, took a lamp from the infernal chapel and returned to the third floor, where a frightful spectacle awaited her. Copper vessels filled with blood were ranged the whole length of the walls, bearing labels with a date on each, and in the middle of the room there was a black marble table, on which lay the body of a child, murdered quite recently. It was one of those basins which had fallen, and black blood had spread far and wide over the grimy and worm-eaten wooden floor. The two women were now half-dead with terror. Madame de Raiz endeavoured at all costs to efface the evidence of her indiscretion. She went in search of a sponge and water, to wash the boards, but she only extended the stain, and that which at first seemed black, became all scarlet in hue. Suddenly a loud commotion echoed through the castle, mixed with the cries of people calling to Madame de Raiz.

She distinguished the awe-stricken words : " Here is Monseigneur come back." The two women made for the staircase, but at the same moment they were aware of the trampling of steps and the sound of other voices in the devil's chapel. Sister Anne fled upwards to the battlement of the tower Madame de Raiz went down trembling, and found herself face to face with her husband, in the act of ascending, accompanied by the apostate priest and Prelati.

Gilles de Laval seized his wife by the arm, and without speaking, dragged her into the infernal chapel. It was then that Prelati observed to the Marshal : ' It is needs must, as you see, and the victim has come of her own accord...."" Be it so," answered his master. " Begin the Black Mass" The apostate priest went to the altar, while Gilles de Level opened a little cupboard fixed therein, and drew out a large knife, after which he sat down close to his spouse, who was now almost in a swoon, and lying in a heap on a bench against the wall. The sacrilegious ceremonies began. It must be explained that the Marshal, so far from taking the road to Jerusalem had proceeded only to Nantes, where Prelati lived ; he attacked this miserable wretch with the uttermost fury and threatened to slay him if he did not furnish the means of extracting from the devil that which he had been demanding for so long a time. With the object of obtaining delay Prelati declared that terrible conditions were required by the infernal master, first among which would be the sacrifice of the Marshal's unborn child, after tearing it forcibly from the mother's womb. Gilles de Laval made no reply, but returned at once to Machecoul, the Florentine sorcerer and his accomplice, the priest, being in his train. With the rest we are acquainted.

Meanwhile, Sister Anne, left to her own devices on the roof of the tower, and not daring to come down, had removed her veil, to make signs of distress at chance. They were answered by two cavaliers, accompanied by a posse of armed men, who were riding towards the castle they proved to be her two brothers, who, on learning the spurious departure of the Marshal for Palestine, had come to visit and console Madame de Raiz. Soon after they arrived with a clatter in the court of the castle, whereupon Gilles de Level suspended the hideous ceremony, and said to his wife : " 'Madame, I forgive you, and the matter is at an end between us if you do now as I tell you. Return to your apartment, change your garments, and join me in the guest-room, whither I am going to receive your brothers, But if you say one word, or cause them the slightest suspicion, I will bring you hither on their departure; we shall proceed with the Black Mass at the point where it is now broken off, and at the consecration you will die. Mark where I place this knife.

He rose up and led his wife to the door of her chamber, and subsequently received her relations and their Suite, saying that this lady was preparing herself to come and salute her brothers. Madame de Raiz appeared almost immediately, pale as a spectre. Gilles de Level never took eyes off her, seeking to control her by his glance. When her brother suggested that she was ill, she answered that it was the fatigue of pregnancy, but added in an undertone:

"Save me, he seeks to kill me." At the same moment, Sister Anne rushed into the hall, crying: Take us away; save us, my brothers, this man is an assassin," and she pointed to Gilles de Level. While the Marshal summoned his people, the escort of the two visitors surrounded the women with drawn swords, and the Marshal's people disarmed instead of obeying him. Madame de Raiz, with her sister and brothers, gained the drawbridge, and left the castle.

Terrible rumours were now bruited through all the country-side. It was noticed that many young girls and boys had disappeared. Some had been traced to the Castle of Champtoce, and not beyond. The public voice accused him of murder; and of crimes even worse than murder-of lust in its foulest and most disgusting shapes. It was true that no one dared openly accuse a baron so powerful as the Lord of Retz. It was true that whenever the circumstances of the disappearance of so many children were alluded to in his presence, he always manifested the greatest astonishment. But the suspicions of the people once aroused are not easily allayed ; and the Castle of Champtoce and its lord soon acquired a fearful reputation, and were surrounded with an appalling mystery.

The continued disappearance of young boys and girls had caused so bitter a feeling in the neighbourhood that the Church had felt constrained to intervene, and on the earnest representations of the Bishop of Nantes, the Duke of Brittany ordered De Retz and his accomplice to be arrested. Their trial took place before a commission composed of the Bishop of Nantes, Chancellor of Brittany, the Vicar of the Inquisition, and Pierre l'Hopital, the President of the Provincial Parliament. De Retz was accused of sorcery, sodomy, and murder. At first he displayed the most consummate coolness, denounced his judges as worthless and impure, and declared that rather than plead before such shameless knaves he would be hung like a dog, without trial. But the overwhelming evidence brought against him-the terrible revelations made by Prelati and his servants of his abandoned lust, of his sacrifices of young children for the supposed gratification of the devil, and the ferocious pleasure with which he gloated over the throbbing limbs and glazing eyes of those who were equally the victims of his sensuality and his cruelty-this horrible tale, as it unfolded day by day the black record of his enormities, shook even his imperturable courage, and he confessed everything. The blood-stained chronicle showed that nearly one hundred children had fallen victims to this madman and his insane greed of the Philosophers' Stone. Both De Retz and Prelati were doomed to be burned alive, but in consideration of his rank the punishment of the Marshal was somewhat mitigated. He was strangled before he was given over to the flames. On the scaffold, he exclaimed to Peralti, with a hideous assumption of religious confidence : " Farewell, friend Francis. In this world we shall never meet again, but let us rest our hopes in God-we shall see each other in Paradise." The sentence was executed at Nantes, on the 23rd of February, 1440. " Notwithstanding his many and atrocious cruelties," says the old chronicler, Monstrelet, "he made a very devout end, full of penitence, most humbly imploring his Creator to have mercy on his manifold sins and wickedness. When his body was partly burned, some ladles and damsels of his family requested his remains of the Duke of Brittany, that they might be interred in holy ground, which was granted. The greater part of the nobles of Brittany, more especially those of his kindred, were hi the utmost grief and confusion at his shameful death."

The Castle of Champtoce still stands in its beautiful valley, and many a romantic legend flowers about its gray old walls. "The hideous, half-burnt body of the monster himself," says Trollope, " circled in flames, pale, indeed, and faint in colour, but more lasting than those the hangman kindled around his mortal form in the meadow under the walls of Nantes - is seen on bright moonlight nights, standing now on one topmost point of craggy wall, now on another, and is heard mingling his moan with the sough of the night-wind. Pale, bloodless forms, too, of youthful growth and mien, the restless, unsepulchred ghosts of the unfortunates who perished in these dungeons unassoiled, may at similar times be seen flitting backwards and forwards in numerous groups across the space enclosed by the ruined walls, with more than mortal speed, or glancing hurriedly from window to window of the fabric, as still seeking to escape from its hateful confinement."

Girard, Jean-Baptiste : A Jesuit horn at Pole in 1680, much persecuted by the Jansenists. They accused him of having seduced a girl named Catherine Cadiere, who showed symptoms of possession, and had to be sent to a convent of Ursulines at Brest. His enemies found it impossible to implicate him in the affair, and the parliament of Aix, before which he was tried, were forced to acquit him.

Gladen, The Root of : Regarded as a remedy for a disease called the ' Elf cake," which causes a hardness of the side. The following is the prescription given in A Thousand Notable Things for the making up of the medicine :-" Take a root of gladen, and make powder thereof, and give the diseased party half a spoonful thereof, to drink in white wine, and let him eat thereof so much in his pottage at one time, and it will help him within awhile."

Glamis Castle : (See Haunted Houses.)

Glamour : (See Gypsies.)

Glamourie : The state of mind in which witches beheld apparitions and visions of many kinds. Of the same nature as phantasy.

Glanyil, Joseph : (1636-1680) An English philosopher who wrote several works dealing with occult affairs, was born at Plymouth, and became a Church of England clergyman with charges at Frome Selwood and Streat and Walton. In 1666 he was appointed to the Abbey Church, Bath, was made a prebendary of Worcester Cathedral, and was chaplain in ordinary to Charles II. from 1672. In his scepsis Scientifica (1665) his Sorcerers and Sorcery (1666) and his S.adducismus Triumphatus (printed 1681) he undertook the defence of the belief in the supernatural, and supplied many illustrations in support of his theory.

Glas Ghairm : A rhyme or spell of Scottish origin, by the use of which one could keep a dog from barking, and open a lock, and supposed to be of special value to young men in their courtship days. About twenty years ago a well-known character in Skye, named Archibald the Lightheaded, was believed to know this incantation; hut he repeated it so quickly that no one could understand what he said. This poor man was insane; but the fear which dogs had of him was ascribed to his knowledge of the Glas Ghairm. It was believed that this rhyme had some reference to the safety of the Children of Israel on the night before the Exodus: "against any of the children of Israel shall not a dog move his tongue, against man or beast."

Glauber, Johann Rudolph : German mediciner and alchemist, born at Carlstadt, in 1603. No authentic records concerning his life appear to exist, although he was a profuse writer and left many treatises on medicine and alchemy. He discovered and prepared many medicines of great value to pharmacy, some of which are in common use, for example the familiar preparation known as Glauber's Salts. He was a firm believer in the Philosophers' Stone and elixir vitis. Concerning the former, he states: " Let the benevolent reader take with him my final judgment concerning the great Stone of the Wise; let every man believe what he will and is able to comprehend. Such a work is purely the gift of God, and cannot be learned by the most acute power of human mind, if it be not assisted by the benign help of a Divine Inspiration. And of this I assure myself that in the last times, God will raise up some to whom He will open the Cabinet of Nature's Secrets, that they shall be able to do wonderful things in the World to His Glory, the which, I indeed, heartily wish to posterity that they may enjoy and use to the praise and honour of God."

Some of Glauber's principal works are, Philosophical Furnaces, Commentary on Paracelsus, Heaven of the Philosophers, or Book of Vexation, Miraculum Mundi, The Prosperity of Germany, Book of Fires.

Gloriana : (See Dee.)

Glosopetra, or Gulosus : This stone is said to fall from Heaven in the wane of the moon. It is shaped like the human tongue, and was used by magicians to excite the lunar motions.

Gloucester, Eleanor Cobham, Duchess of : Wife of Humphrey of Gloucester, uncle of Henry VI., and Lord Protector of England during the King's minority. Though Humphrey was very popular in England, he was not without enemies, and one of the most bitter of these was Henry Beaufort, Cardinal of Winchester, great-uncle to the King. He it was who brought a charge of witchcraft against the Duchess of Gloucester, hoping thus to destroy her husband's power as the actual head of the realm and heir to the throne in the event of the King's death. It was Supposed that the Duchess had first resorted to witchcraft in order to gain the affections of Humphrey, whose second wife she was. Then, when she had married him, and the death of the Duke of Bedford had removed the last barrier but one between her and a crown, she set about the secret removal of that barrier, which was, of course, the unfortunate King. To assist her in her evil designs, she sought the advice of Margery Jourdain (the Witch of Eye), Roger Bolingbroke, Thomas Southwel, and John Hume, or Hun, a priest. All five were accused of summoning evil spirits, and plotting to destroy the King. They were also suspected of making a waxen image, which was slowly melted before a fire, in the expectation that as the image was consumed, the life of the King would also waste away. For the supposed practice of this common device of witches, they were put upon trial. The priest, Hun, turned informer, and Bolingbroke, having abjured his evil works, was called upon to give evidence. Margery Jourdain was burned as a witch, and the Duchess of Gloucester was sentenced to walk through the streets of London on three separate occasions bearing a lighted taper in her hand, and attended by the Lord Mayor, sheriffs, and others. Afterwards, she was banished to the Isle of Man.

Gnosticism : Under the designation " Gnostics," several widely-differing sects were included, the term, derived from the Greek, meaning, "to know" in opposition to mere theory, and sharing this significance with the words, wizard," " witch," which also indicate in their original meaning: "those who know."

Simultaneously with Christianity, these sects assumed a definite form, the eastern provinces of the Roman Empire being their sphere of operations at first. Their doctrines were an admixture of Indian, Egyptian, Babylonian, and Christian creeds, astrology and magic, with much of the Jewish Kabbala also. From Alexandria, that centre of mystic learning, much of their distinctive beliefs and ritual were derived, while it seems certain that to a certain extent they became affiliated with Mithraism (q.v.), to whose sheltering kindness Occidental Christianity also owed much. Most of the sects had a priesthood of the mysteries, and. these initiated priests practised magic arts astrology, incantations, exorcisms, the fashioning of charms talismans and amulets, of which many are extant at the present day. It is said that the Grecian mysteries, the Eleusinian and Cabiric, for instance, were celebrated by the Gnostic sects down to a late date. They were looked upon as heretics and sorcerers by the Church, and were the victims of relentless

persecution. In Persia also they were put to death, but some embraced Islamism, and transmitted their doctrines to the Dervish sects (q.v.). Manicheism, a later sect was founded by Manes, who belonged to the Order of the Magi, and was famous for his skill in astrology, medicines and magic. This sect was anathema to the Church, and its later variants, Paulicians, Cathari, Albigensis, Lollards, and later still the Carbonari, never failed to arouse the persecuting fervour of the Church.

Apollonius of Tyana (q.v.), a Pagan, was supposed to have some connection with the Gnostics. The first Gnostic of eminence was Simon Magus (q.v.) contemporary with the Christian apostles. The Simonians are said to have interpreted the Creation in Genesis as symbolic of the gestation of the foetus, the temptation of Eve and the Garden of Eden having a like character. The Carpocratians, one of the Gnostic sects, derived their mysteries and rites from Isis worship. They used Theurgic incantations, symbols and signs. The Ophites also adopted Egyptian rites, and, as their name indicates, these included much of serpent symbolism, an actual serpent being the central object of their mysteries. Marcos, disciple of Valentinus, and founder of the Marcian sect, celebrated Mass with two chalices, pouring wine from the larger into a smaller, and on pronouncing a magical formula, the vessel was fi]led with a liquor like blood, which swelled up seething. Other sects practised divination and prophecy by means of female somnambules. Some of the sects became degraded in doctrine and ritual, this often being of an orgiastic character.

The Gnostic talismans were mostly engraved on gems, the colour and traditional qualities of the jewel being part of its magical efficacy. They used spells and charms and mystic formulae, said to loose fetters, to cause blindness in one's enemies, to procure dreams, to gain favour, to encompass any desire whatsoever." In a Greek Gnostic Papyrus is to be found the following spell of Agathocles, for producing dreams "Take a cat, black all over, and which has been killed prepare a writing tablet, and write the following with a solution of myrrh, and the dream which thou desirest to be sent, and put in the mouth of the cat. The text to be transcribed runs : ' Keimi, Keimi, I am the Great One, in whose mouth rests Mommom, Thoth, Nauumbre, Karikha, Kenyro, Paarmiathon, the sacred Ian ice ieu aeoi, who is above the heaven, Amekheumen, Neunana, Seunana, Ablanathanalba,' (here follow further names, then,) 'Put thyself in connection with N.N. in this matter (as to the substance of the dream named,) but if it is necessary then bring for me N.N. hither by thy power lord of the whole world, fiery god, put thyself in connexion with N.N.' Again, there follows a list of meaningless names, the formula ending : ' Hear me, for I shall speak the great name, Thoth l whom each god honours, and each demon fears, by whose command every messenger performs his mission. Thy name answers to the seven (vowels) a, e, e, i, o, u, o, iauoeaao ouee oia. I named thy glorious name, the name for all needs. Put thyself in connection with N.N., Hidden One, God, with respect to this name, which Apollobex also used." The repetition of apparently meaningless syllables was always held to be of great efficacy in magical rites, either as holding the secret name of the powers invoked, or of actual power in themselves. In Atanasi's Magic Papyrus, Spell VII., directs you to lay the link of a chain upon a leaden plate, and having traced its outline, to write thereon, round the circumference, the common Gnostic legend in Greek characters (reading both ways) continuously. Within the circle was written the nature of the thing which it was desired to prevent. The operation was called The Ring of Hermes." The link was then to be folded up on the leaden plate, and thrown into the grave of one dead before his time, or else into a disused well. After the formula above given, was to follow in Greek: Prevent thou such and such a person from doing such and such a thing "-a proof that the long string of epithets all referred to the same power. These instances might be multiplied, although much of the more valuable parts of the Gnostic doctrines were destroyed by every persecutor who arose, and this was easily done, for the sacred and mystic teachings, the prayers and spells were inscribed on perishable parchments. That much of the evil was imputed to them by the Church because of their more philosophic habit of thought in opposition to faith and dogma, is beyond doubt.

Goat : The devil is frequently represented under the shape of a goat, and as such presided over the witches' Sabbath. The goat is also the " emblem of sinful men at the day of judgment." (See Baphomet; Witchcraft.)

Goblin : A spirit formerly supposed to lurk in houses. They were generally of a mischievous and grotesque type. Hob-goblins, according to Junius, were so called because they were wont to hop on one leg.

God : According to the ancient magical conception of God in the scheme of the universe, evil is the inevitable contrast and complement of good. God permits the existence of the shadow in order that it may intensify the purity of the light. Indeed he has created both and they are inseparable the one being necessary to and incomprehensible without the other.

The very idea of goodness loses its meaning if considered apart from that of evil-Gabriel is a foil to Satan and Satan to Gabriel. The dual nature of the spiritual world penetrates into every department of life material and spiritual. It is typified in light and darkness, cold and heat, truth and error, in brief, the names of any two opposing forces will serve to illustrate the great primary law of nature-viz. the continual conflict between the positive or good and the negative or evil.

For a scriptural illustration of this point, let the story of Cain and Abel be taken. The moral superiority of his brother is at first irksome to Cain, finally intolerable. He murders Abel, thus bringing on his own head the wrath of God and the self-punishment of the murderer. For in killing Abel he has done himself no good, but harm. He has not done-away with Abel's superiority, but has added to himself a burden of guilt that can be expiated only by much suffering.

Suffering is shewn in the Scriptures to be the only means by which evil is overcome by good. Cain re-appears in the story of the prodigal son, who after privation and suffering is restored to his father who forgives him fully and freely.

The possibility of sin and error is therefore entirely consistent with and even inseparable from life, and the great sinner a more vital being than the colourless character, because having greater capacity for evil he has also greater capacity for good, and in proportion to his faults so wilt his virtues be when he turns to God. " There is more joy in heaven over one sinner that repenteth than over ninety and nine just persons," because more force of character, more power for good or evil is displayed by the sinner than by the feebly correct. And that power is the most precious thing in life.

This great dual law, right and wrong, two antagonistic forces, call them what we will, is designated by the term duad. It is the secret of life and the revelation of that secret means death. This secret is embodied in the myth of the Tree of Knowledge in Genesis. At death the discord will be resolved, but not till then.

From the duad is derived the triad on which is based the doctrine of the Trinity. Two forces producing equilibrium, the secret of nature, are designated by the duad, and these Three, call them life, good. evil, constitute one law. By adding the conception of unity to that of the triad we arrive at the tetrad. the perfect number of four, the source of all numerical combinations. According to theology there arc three persons in God, and these three form one Deity. Three and one make four because unity is-required to explain the Three. Hence, in almost all languages, the name of God consists of four letters. Again, two affirmations mike two negations either possible or necessary. According to the Kabalists the name of the Evil one consisted of the same four letters spelled back-ward, signifying that evil is merely the reflection or shadow of good- The last reflection or imperfect mirage of light in shadow."

All which exists in light or darkness, good or evil, exists through the tetrad. The triad or trinity, then, is explained by the duad and resolved by the tetrad.

Godfrey : A priest of Provence, who had seduced several women. One of them, a nun, to save herself, asserted that Godirey had bewitched her.

Arrested and imprisoned, he was tortured until he confessed that he was a magician, and that he had, by means of his breathing and other enchantments, corrupted this woman and several others. He was even induced, in his extreme agony, to speak of his presence at the Witches' Sabbath, and to give a long description of it. After these confessions had been cruelly extorted from the anguish of failing nature, the Parliament of Aix condemned him, on the 30th of April, 1611, to be burnt alive, as guilty of magic, sorcery. impiety, and abominable lust-a sentence which was carried into execution without delay.

This horrible affair gave rise to an adventure which has been related by the Abbe of Papon.

"The process," said he, contained many depositions upon the power of the demons. Several witnesses protested that after being anointed with a magic oil, Godfrey transported himself to the Sabbath, and afterwards returned to his chamber down the shaft of the chimney. One day, when these depositions had been read to the Parliament, and the imagination of the judges excited by a long recital of supernatural events, there was heard in the chimney an extraordinary noise, which suddenly terminated with the apparition of a tall black man. The judges thought it was the devil come to the rescue of his disciple, and fled away swiftly, with the exception of a councillor Thorton, their reporter, who, finding himself entangled in his desk, could not follow them. Terrified by what he saw, with trembling body and staring eyes, and repeatedly making the sign of the cross, he in his turn affrighted the pretended demon, who was at a loss to understand the magistrate's perturbation. Recovering from the embarrassment he made himself known, and proved to be a chimney sweeper who, after having swept the chimney of the Messieurs des Comptes, whose chimneys joined those of the Tournelle, had by mistake descended into the chamber of the Parliament."

Goethe, Johann Wolfgang : German Author, (1749-1832) Johann Wolfgang Goeth, probably the most celebrated of all German writers, was born at Frankfurt-on-the-Main in 1749, his father being a lawyer of some eminence. At an early age the boy showed a persistent fondness for drawing, and assimilated the rudiments of learning with surprising ease; while in 1759, on a French nobleman of aesthetic tastes coming to stay with the Goethes, a warm friendship between him and the future author sprang up, and proved the means of accelerating the latter's intellectual development. Shortly after this a French theatre was founded at Frankfurt, and here young Goethe became conversant with Racine; while simultaneously he made some early attempts at original writing, and began to learn Italian, Latin and Greek, English and even Hebrew. Very soon, however, a little cloud came to darken his horizon-just the cloud which has dimmed the blue skies for so many youths-for at the age of fifteen he became desperately enamoured of a young girl, and as his parents disapproved of the match the pair were separated straight-way. At first Goethe declared himself broken-hearted, and being intensely virile, as all men of might are, he sought consolation in loose-living. But a broken heart seldom proves a fatal malady, and the disappointed lover's restoration to mental health was facilitated betimes by his removal from his native town to Leipsic, where he entered the university, intending to become a lawyer.

At Leipsic Goethe showed slender affection for the actual curriculum, and instead he continued in essay writing and drawing, while he even took lessons in etching. He also found time for another love-affair, but this was cut short in 1768 by his undergoing a serious illness; and, on his recovering therefrom, he decided to leave his present alma meter in favour of that of Strasburg. Arrived there, he became intimate with Jung Stilling, while his taste for letters was strengthened, Homer and Ossian being the masters for whom he chiefly avowed affection; while, though lie continued to show himself callous as regards law, he succeeded in becoming an advocate in 1771, whereupon he returned to Frankfurt.

Goethe had already written a quantity of verse and prose, and now, in his native town, he began to do critiques for some of the newspapers there, while simultaneously he commenced writing Goetz von Berlichingen and Werther. These were followed shortly by Prometheus, and in 1774 the author started working at Faust, while the following year witnessed the production of some of his best love poems, these being addressed to Lilli Schonemann, daughter of a Frankfurt banker. Nothing more than poetry, however, was destined to result from this new devotion; and scarcely had it come and gone ere Goethe's whole life was changed, for meanwhile his writings had become famous, and now the young Duke Carl August of Weimar, anxious for a trusty henchman, invited the rising author to come to his court. The invitation was accepted, Goethe became a member of the privy-council, while subsequently he was raised to the rank of Geheimrath and then ennobled.

Goethe's life at Weimar was a very busy one. Trusted implicitly by the Duke, he directed public roads and buildings, he attended to military and academic affairs, and he founded a court theatre. But though having all these outlets for his energy he continued to write voluminously, among the most important works he produced during his first years at the Duke's court being Iphigenia and Wilhelm Meister; while in 1787 he made a lengthy stay in Italy, visiting Naples, Pompei, Rome and Milan. Returning to Weimir, he began writing Egmont; while in 1795 he made the acquaintance of Schiller, with whom he speedily became very intimate, and along with whom he worked on the Horen, a journal designed to elevate the literary tastes of the masses. About this period, too, Goethe wrote his play of Hermann und Dorothea, and likewise did sundry translations from Voltaire, Diderot and Benvenuto Cellini; while the year 1806 is a significant one in his history, marked as it is alike by his marriage and by the entry of Napoleon into Weimar. The conquering general and the German poet each found much in the other to admire, and the latter was decorated with the cross of the Legion of Honour; nor did his literary activities show any signs of flagging as yet, for in 1811 he wrote Dichtung end Wahrheit, in 1821 Wilhelm Meister's Wanderjahre, and a little later he commenced working at a second part of Faust, During the time he was engaged thus he had two famous visitors, Beethoven coming from Vienna and Thackeray from London; and, though the composer imagined himself coldly received, the novelist on the contrary spoke with enthusiasm of the welcome accorded him. But Goethe was now well-stricken in years, his health was beginning to fail, and he died early in 1832.

Few great writers, not even Disraeli or Sir Walter Scott, had fuller lives than Goethe. His love-affairs, besides those cited above, were countless, and his early taste for the graphic arts continued to the end of his days, resulting in his making a vast collection of treasures ; while his interest in mysticism, by virtue of which he is included in this volume, manifested itself in divers forms besides the writing of Faust. For, something of a nympholept as he was, Goethe's mind was essentially an aspirational and speculative one, and during his childhood at Frankfurt he used to do symbolical drawings of the soul's aspirations to the deity, while subsequently he became immersed in the study of the Christian religion. Anon he grew sceptical on this subject, his ideas being altered not only by his own ruminations but by his readings in various iconoclastic philosophers, especially Rousseau; and it would seem that latterly his intellect was less engaged by Christianity than by those other and probably more ancient Eastern faiths, his leanings in this direction being demonstrated by sundry works from his pen, notably his West-ostliche Divan. One of his note-books, moreover, shows that while a young man at Strassburg he made a close study of Giordano Bruno and other early scientists; while as a boy he was a keen student of alchemy, reading deeply in Welling and van Helmont, Basil Valentine and Paracelsus, and even fitting up a laboratory where he spent long hours in arduous experiments. No doubt it was while engaged in this way that he first conceived the idea of writing a drama on the subject of Dr. Faustus, but be that as it may, his alchemistic and other scientific researches certainly stood him in good stead when ultimately composing this work. The story's main outlines are so well known already-not only by reason of Calderon's and Marlowe's versions, but by the operas of Gounod, Schumann and Berlioz-that it were superfluous. if not impertinent to offer anything of the nature of a paraphrase or synopsis here; but it should be said, in drawing to a conclusion, that after all it is mainly on account of Faust that Goethe takes rank as a mystic, and a great mystic, for his rendering of the immortal theme is acknowledged as among the finest things in the whole of mystical literature.

Goetia : (See Key of Solomon the King.)

Golden Key : Under this title have been published many volumes purporting to reveal an infallible method of attaining success in a lottery. La Clef d' or, or La Veritable tresor de la fortune, reprinted from time to time at Lille, is based on the doctrine of sympathetic numbers, which the author claims to have discovered. Each number drawn, he declares, has five sympathetic numbers which directly follow it. Thus the number 4 has for its sympathetic numbers 30, 40, 50, 20, and 76. Knowing this, of course, it is an easy matter to win fortune at a lottery.

Gormogons : A Jacobite Masonic Society, perhaps related to the Lodges of Harodim (q.v.) They employed pseudonyms like the latter, and had an ambassador at Rome. Their history is sketched in a pamphlet dated 1724, entitled Two Letters to a Friend," and in the work of Prichard (1730). The Duke of Wharton and the Chevalier Ramsay who were well-known Jacobites, were members of the Order. They had a cipher and secret reception of their own, and used a jargon in which the names of places and individuals were hidden and transposed. A plate of Hogarth's is extant in which the Order is lampooned under the title of The Mystery of Masonry brought to light by ye Gormogons."

Graal, The Lost Book of the : The origin of the Graal legend, which is of course speculative. Seven ancient books are cited as being the possible cradle of the story, but none of them quits meet the case. In the Roth Merlin, a " Book of the Sanctuary " is referred to, but this is a book of records, not containing any special spiritual allusion.

If, and it is very doubtful if, such a book ever existed, it was most probably a. Mass hook, extant about 1100. Its contents would relate to a Mass following the Last Supper, in which Christ gave Himself, the Priest serving. The mystery is threefold. (I) of Origin, which is part of the mystery of the Incarnation. (2) of Manifestation, which would have taken place had the world been worthy. (3) of Removal: this world being unworthy, the Graal was said to be removed, yet not hidden, for it is always discernible by anyone worthy, or qualified to see it. As has been said, it is not probable that such a Mass-book ever existed.

Grail, Holy : A portion of the Arthurian cycle of romance, of late origin embodying a number of tales dealing with the search for a certain vessel of great sanctity, called the grail" or graal."

Versions of the story are numerous the most celebrated of them being the Conte del Graal, the Grand St. Graal, Sir Percyvalle, Quete del St. Graal, and Guyot; but there are many others. These overlap in many respects, but the standard form of the story may perhaps be found in the Grand St. Graal-one of the latest versions, which dates from the thirteenth century. It tells how Joseph of Arimathea employed a dish used at the last supper to catch the blood of the Redeemer which flowed from his body before his burial. The wanderings of Joseph are then described. He leads a band to Britain, where he is cast into prison, but is delivered by Evelach or Mordrains, who is instructed by Christ to assist him. This Mordrains builds a monastery where the Grail is housed. Brons, Joseph's brother-in-law, has a son Alain, who is appointed guardian of the Grail; and this Alain having caught a great fish, with which he feeds the entire household, is called the Rich Fisher, which title becomes that of the Grail keepers in perpetuity. Alain placed the Grail in the castle of Corbenic, and thence in due time come various knights of King Arthur's court in quest of the holy vessel, but only the purest of the pure can approach its vicinity; and in due time Percival attains to sight of the marvel.

It is probable that the Grail idea was originated by early medieval legends of the quest for talismans which conferred great boons upon the finder: as for example, the Shoes of Swiftness, the Cloak of Invisibility, the Ring of Gyges, and so forth ; and that these stories were interpreted in the light and spirit of medieval Christianity and mysticism. They may be divided into two classes: those which are connected with the quest for certain talismans, of which the Grail is only one, and which deal with the personality of the hero who achieved the quest; and secondly those which deal with the nature and history of the talismans.

A great deal of controversy has raged around the probable Eastern origin of the Grail Legend, and much erudition has been employed to show that Guyot, a Provencal poet who flourished in the middle of the twelfth century, found at Toledo in Spain an Arabian book by an astrologer, Flegitanis, which contained the Grail story. But the name "Flegitanis" can by no means be an Arabian proper name; and it might perhaps be the Persian felekedaneh, a Persian combined word which signifies" astrology," and in this ease it would be the title of an astrological work. Professor Bergmann and others believed that the Holy Legend originated in the mind of Guyot himself; but this conclusion was strongly combated by the late Alfred Nutt. There is, however, good reason to believe that the story may have been brought from the East by the Knights Templar.

The Grail Legend has often been held by certain writers to buttress the theory that the Church of England or the Catholic Church has existed since the foundation of the world. From early Christian times the genealogy of these churches is traced back through the patriarchs to numerous apocryphal persons; but we are not informed as to whether it possessed hierophants in neolithic and paleolithic times, or how it originated. This mischievous and absurd theory, which in reality would identify Christianity with the grossest forms of paganism, is luckily confined to a small band of pseudo-mystics, comprising for the most part persons of small erudition and less liberality of outlook. The Grail Legend was readily embraced by those persons, who saw in it a link between Palestine and England and a plea for the special and separate foundation of the Anglican Church by direct emissaries from the Holy Land. Glastonbury was fixed as the headquarters of the Grail immigrants. and the finding of a glass dish in the vicinity of the cathedral there not many years ago was held to be confirmation of the story by many of the faithful. The exact date of this vessel cannot successfully be gauged, but there is not the least reason to suppose that it is more than a few hundred years old. (See Tradition.)

Grail Sword : Associated with the Holy Grail in Arthurian Legend. Its history begins with King David who bequeathed it to Solomon who was bidden to re-cast the pommel. In Solomon's time it was placed in a ship built and luxuriously furnished by Solomon's wife. Subsequently discovered by the Knights of the Quest, it was assumed and worn by Galahad.

Gram : A magic sword thrust into a tree by Odin and pulled out by Sigmund. It bestowed upon its possessor exceptional powers and performed many miracles.

Grand Copt : (See Cagliostro.)

Grand Grimoire, The : A work pretended to be edited by a suppositions person, Antonia del Rabina, who, it is alleged, prepared his edition from a copy transcribed from the genuine writings of King Solomon. The work is divided into two parts : the first containing the evocation of Lucifuge Rocofale (See "Ceremonial Magic " in article "Magic") the second being concerned with the rite of making pacts with demons. The work is regarded as one of the most atrocious of its type but there is little reason for such heavy condemnation, as its childish and absurd. character must be patent to everyone. Eliphas Levi says that it pretends to confer the Powder of Protection, that great mystery of the sages, but that in reality it confers the Powder of Consecution-whatever that may imply. The first portion of the Grand Grimoire in a process for the evocation of evil spirits to assist the operator to discover hidden treasure. The second part, that which deals with facts, suggests the surrender of the magician body and soul to the demon, and it is in this that the diabolical excellencies of the work consist. But the pact, as it stands, is grossly unfair to the devil, for the working of it is such, that the magician can very readily slip through his fingers.

Grand Lodge : Foundation of. (See Freemasonry.)

Grandier, Urbaln : Urbain Grandier, a canon of the French church, and a popular preacher of the town of Loudun in the district of Poiriers, was in the year 1634 brought to trial upon the accusation of magic. The first cause of his being thus called in question was the envy of his rival preachers, whose fame was eclipsed by his superior talents. The second cause was a libel falsely imputed to him upon cardinal Richelieu. Grandier, besides his eloquence, was distinguished for his courage and resolution, for the gracefulness of his figure, and the extraordinary attention he pied to the neatness of his dress and the decoration of his person, which last circumstance brought upon him the imputation of being so much devoted to the service of the fair About this time certain nuns of the convent of Ursulines at Loudun (q.v.) were attacked with a disease which manifested itself by very extraordinary symptoms, suggesting to many the idea they were possessed with devils. A rumour was immediately spread that Grandier, urged by some offence he had conceived against these nuns, was the author, by the skill he had in the arts of sorcery. of these possessions. It unfortunately happened that the same capuchin friar who assured cardinal Richelieu that Greedier was the writer of the libel against him, also communicated to him the story of the possessed nuns, and the suspicion which had fallen on the priest on their account. The cardinal, seized with avidity on this occasion of private vengeance, wrote to the counsellor of state at London, to cause a strict investigation to be made into the charges, and in such terms as plainly implied that what he aimed at was the destruction of Grandier. The trial took place in the month of August, 1634 and, according to the authorised copy of the trial, Grandier was convicted upon the evidence of Astaroth, a devil of the order of Seraphims, and chief of the possessing devils, of Easas, of Celsus, of Acaos, of Cedon, of Asmodens of the order of thrones, of Alex, of Zabulon, of Naphthalim, of Cham, of Uriel, and of Achas of the order of principalities. and sentenced to be burned alive. In other words, he was convicted upon the evidence of twelve nuns, who, being asked who they were, gave in these names, and professed to be devils that, compelled by the order of the court, delivered a constrained testimony. The. sentence was accordingly executed, and Grandier met his fate with heroic constancy. At his death an enormous drone fly was seen buzzing about his head. and a monk, who was present at the execution, attested that, whereas the devils are accustomed to present themselves in the article of death to tempt men to deny God their Saviour, this was Beelzebub (which in Hebrew signifies the God of flies), come to carry away to hell the soul of the victim.

Graterakes, Valentine : An Irish mesmerist born in the county of Waterford in 1628. In 1662, he dreamed that he had received the gift of healing by laying on of hands. He ignored the dream, but as it occurred again on several occasions, he made an experiment upon his wife which was quite successful. He practised the laying on of hands for practically all diseases, and in 1666 went to London where he was summoned to court. Whilst there he healed many persons, but the insults of the courtiers proved too much for him and he was forced to withdraw to a house near London, where he continued his cures. In his Critical History of Animal Magnetism Pechlin says, Amongst the most astonishing cures which history records, are those of an Irish gentleman in London, Oxford, and other cities of England and Ireland. He himself published in London in 1666 a full account of them. ‘Val. Graterakes, Esq., of Waterford, in the kingdom of Ireland, famous for curing several diseases and distempers by the stroak of his hand only: London 1660'"

Pechlin believes that no doubt whatever can be entertained of the reality of his cures, as they are related in his own work; and they are, therefore worthy of being translated into all languages.

Pechlin caused a number of letters and testimonials to be printed, which place the veracity and the character of Graterakes in the clearest light. In the first place, Job. Glanville, the author of Scepsis Scientifica, in which he treated all learning and human science as open to doubt, and who was also a chaplain to Charles II., says in a letter that Graterakes was a simple, amiable, and pious man, a stranger to all deceit. The same testimony was given to him by George Rust, Bishop of Dromore in Ireland. The bishop says that he was three weeks at his house, where he had an opportunity of observing his sound morals, and the great number of his cures of the sick. Through the simple laying on of hands he drove the pains to the extremities of the limbs. Many times the effect was very rapid and as if by magic. If the pains did not immediately give way, he repeated his rubbings, and always drove them from the nobler parts to the less noble, and finally into the limbs.

The Bishop relates still further :-" I can as eyewitness assert that Graterakes cured dizziness, very bad diseases of the eyes and ears, old ulcers, goitre, epilepsy, glandular swellings, scirrhous indurations, and cancerous swellings. I have seen swellings disperse in five days which were many years old, but I do not believe by supernatural means; nor did his practice exhibit anything sacred. The cure was sometimes very protracted, and the diseases only gave way through repeated exertions; some altogether resisted his endeavours.'

It appeared to the bishop that something healing, something balsamic flowed from him. Graterakes himself was persuaded that his power was an especial gift of God. He healed even epdemic complaints by his touch, and on that account he believed it his duty to devote himself to the cure of diseases.

To the bishop's may be added the testimonies of two physicians, Faireklow and Astel, who very assiduously inquired into the reality of his cures.

"I was struck," says Fairekiow, " with his gentleness and kindness to the unhappy, and by the effects which he produced by his hand."

Astel says,- "I saw Graterakes in a moment remove most violent pains merely by his hand. I saw him drive a pain from the shoulder to the feet. If the pains in the head or the intestines remained fixed, the endeavour to remove them was frequently followed by the most dreadful crises, which even seemed to bring the patient's life into danger; but by degrees they disappeared into the limbs, and then altogether. I saw a scrofulous child of twelve years with such swellings that it could not move, and he dissipated merely with his hand the greatest part of them. One of the largest, however, he opened, and so healed it with his spittle." Finally Astel says that he saw a number of other cures, and repeats the testimonies of Rust and Faireklow on the character of Graterakes.

The celebrated Robert Boyle, President of the Royal Society of London, says :-' Many physicians, noblemen, clergymen, etc., testify to the truth of Graterakes' cures, which he published in London. The chief diseases which he cured were blindness, deafness, paralysis, dropsy, ulcers, swellings, and all kinds of fevers." Finally, it is said that 'he laid his hand on the part affected, and so moved the disease downwards."

Graterakes was undoubtedly one of the most celebrated of the early mesmerists, and there is no question that the science owed considerable popularity to his cures. There was nothing of the charlatan about him, and he appears as an unaffected and simple person, whose whole desire was to make the best of the gift which he had received.

Great White Brotherhood : (See Adept.)

Greatrakes : (See Healing by Touch.)

Greece : That magic in its widest sense was native to the imagination and genius of the Greeks is apparent in their theogony and mythology, essentially magical in conception and meaning, in their literature, sculpture and history. The natural features of the country appealed powerfully to the quality of their imagination. Mountains and valleys, mysterious caves and fissures, vapours and springs of volcanic origin ; groves,-these according to their character, were dedicated to the gods. Parnassus was the abode of the sun-god, Apollo; the lovely vale of Aphaca that of Adonis; the oak-groves of Dodona favoured of Zeus, the gloomy caves with their roar of subterranean waters the Oracle of Trophonius. Innumerable instances of magical wonder-working are found in the stories of their deities and heroes. The power of transformation is shown in a multitude of cases, amongst them those of Bacchus who, by waving a spear, could change the oars of a ship into serpents, the masts into heavy-clustered vines, tigers, lynxes and panthers to appear amidst the waves, and the terrified sailors leaping overboard to take the shape of dolphins; in those wrought by Circe who by her magic wand and enchanted philtre turned her lovers into swine. The serpent-staff of Hermes gave, by its touch, life or death, sleep or waking; Medusa's head turned its beholders into stone; Hermes gave Perseus wings that he might fly and Pluto a helmet which conferred invisibility. Prometheus moulds a man of clay and to give it life steals celestial fire from heaven; Odysseus to peer into the future descends to Hades in search of Tiresias the Soothsayer; Achilles is made invulnerable by the Waters of the Styx.

Dedicated by immemorial belief there were places where the visible spirits of the dead might be evoked, Heraclea, Acheron, places where men in curiosity, in longing or remorse strove to call back for. a fleeting moment those who had passed beyond mortal ken. In the month of March, when the spring blossoms broke through the earth and snowed the trees with white, the Festival of the Flowers was held at Athens, also the Commemoration of the Dead, when their spirits were thought to rise from their graves and wander about the familiar streets, striving to enter the dwellings of man and temples of the gods but shut out therefrom by the magic of branches of whitethorn, or by knotted ropes and pitch.

Oracles: Of great antiquity and eminently of Greek character and meaning were the Oracles. For centuries they ministered to that longing deeply implanted in human nature the longing to know the future, and to invoke divine foresight and aid in the direction of human affairs, from those of a private citizen to the multitudinous needs of a great state. Divination and prophecy were therefore the great features of the oracles. This was inspired by various means, by intoxicating fumes natural or artificial, by the drinking of mineral springs, by signs and tokens, by dreams. The most famous Oracles were those at Delphi, Dodona, Epidaurus, and that of Trophonius. but others of renown were scattered over the country. Perhaps one of the earliest was that of Aesculapius son of Apollo, and called the Healer, the Dream-sender because his healing was given through the medium of dreams that came upon the applicant while sleeping in the temple-courts, the famous temple-sleep. This temple, situated at Epidaurus. was surrounded by sacred groves and whole companies of sick persons lingered there in search of lost health and enlightment through divine dreams. Famous beyond all was that of Apollo, the Delphian oracle on the Southern Slopes of Parnassus where kings and princes, heroes and slaves of all countries journeyed to ask the questions as to the future and what it might hold for them. The temple was built above a volcanic chasm, amid a wildness of nature which suggested the presence of the unseen powers. Here the priestess, the Pythia, so named after the serpent Pytho whom Apollo slew, was seated on a tripod placed above the gaseous vapours rising from the chasm. Intoxicated to a state of frenzy, her mouth foaming. wild torrents of words fell from her lips, and these were shaped into coherence and meaning by the attendant priests and given to the waiting questioner standing before the altar crowned with laurel, the symbol of sleep and dreams and sacred to Apollo. Priests and priestesses were also crowned with these leaves, and they were burned as incense; before the Pythias chamber hung a falling screen of laurel branches while at the festival of the Septerion every ninth year a bower of laurel was erected ill the forecourt of the temple. One writer has left strange details such as the rule that the sacred fire within the temple must only he fed with firwood; and, though a woman was chosen as the medium of the prophetic utterance yet no woman might question the oracle. The Oracle of the Pelasgic Zeus at Dodona, the oldest of all, answered by signs rather than inspired speech, the rustling of the leaves in the sacred groves, by means of lots and the falling of water, by the wind-moved clanging of brazen-bowls, two hollow columns standing side by side. The three priestesses, Peliades, meaning doves, were given titles signifying the Diviner of the future ; the friend of man, Virtue the virgin-ruler of man, Chastity. For two thousand years this oracle existed, from the time when it was consulted by those heroes of the ancient myths, struggling in the toils of Fate, Hercules, Achilles, Ulysses and Aeneas, down to the latest vestiges of Greek nationality. The Oracle of Trophonius was also of great renown. Here there were numerous caverns filled with misty vapours and troubled by the noise of hidden waters far beneath. In this mysterious gloom the supplicants slept sometimes for nights and days, coming forth in a somnambulic state from which they were aroused and questioned by the attendant priests. Frightful visions were generally recounted, accompanied by a terrible melancholy, so that it passed into a proverb regarding a sorrowful man He has been in the cave of Trophonius." Thus it may be seen that magic in the sense of secret revelations, miraculous cures and prophetic gifts, of abnormal powers, had always existed for the Greeks, the oracles were a purely natural human way of communing with their gods upon earth. But magic in the lower sense of sorcery was unknown till Asiatic and Egyptian influences were introduced. The native conception of Fate as inexorable and inescapable for gods, kings and slaves alike was inimical to the spontaneous growth of a form of magic which had for its primary aim a certain command of the destinities of man. Good and evil and the perpetual strife between these two principles, the belief in demonology, these were foreign to the Greek mind, they were imported. It is said that to the Pythagorean school may be traced the first mention of good and evil demons and not till after the Persian War was there a word in the Greek language for magic. As these foreign beliefs were thus gradually introduced and assimilated they were ascribed to the native deities, gradually becoming incorporated with the ancient histories and rites.

After the invasion by the Persians, Thessaly, where their stay was of lengthy duration, became famous for its sorceresses and their practices which embraced a wide thanmaturgical field, from calling down the moon - brewing magical herbs for love or death, so much so that Apuleius in his romance, The Golden Ass, says, that when in Thessaly he was in the place "where, by common report of the world, sorcery and enchantments were most frequent. I viewed the situation of the place in which I was, nor was there anything I saw that I believed to be the same thing which it appeared to be. Insomuch that the very stones in the street I thought were men bewitched and turned into that figure, and the birds I heard chirping, the trees with-out the walls, and the running waters, were changed from human creatures into the appearances they were. I persuaded myself that the statues and buildings could move ; that the oxen and other brute beasts could speak and tell strange tidings that I should bear and see oracles from heaven conveyed in the beams of the Sun."

Sorceresses.-Homer tells the tale of Circe the enchantress, with her magic philtres and magic songs but makes no mention of Medea, the arch-sorceress of later times. Round her name the later beliefs clustered, to her were attributed all the evil arts, she became the witch par excellence, her infamy increasing from age to age. The same may be said of Hecate, the moon-goddess, at first sharer with Zeus of the heavenly powers, but later become an ominous shape of gloom, ruler and lover of the night and darkness, of the world of phantoms and ghouls. Like the Furies she wielded the whip and cord ; she was followed by hell hounds, by writhing serpents, by lamiae, strygae and empusae, figures of terror and loathing. She presided over the dark mysteries of birth and death ; she was worshipped at night in the flare of torches. She was the three-headed Hecate of the cross-roads where little round cakes or a lizard mask set about with candles were offered to her in propitiation, that none of the phantom mob might cross the threshold of man. Love-magic and death-magic, the usual forms of sorcery became common in Greece as else where. Love philtres and charms were eagerly sought, the most innocent being bitten apples and enchanted garlands. Means of protection against the evil eye became a necessity for tales of bewitchment were spread abroad, and of misfortune and death being brought upon the innocent and unwary by means of a waxen figure moulded in their image and tortured by the sorceress. In tombs and secret places leaden tablets were buried inscribed with the names of foes and victims, pierced through with a nail in order to bring disaster and death upon them. At this time it became law that none who practised sorcery might participate in the Eleusinian Mysteries, and at Athens, a Samian Sorceress, Theoris, was cast to the flames.

Orphic Magic.-The introduction of Egyptian influences were due generally to the agency of Orpheus and Pythagoras, who, while in Egypt, had been initiated into the mysteries. The story of Orpheus shows him as pre-eminently the wonder-worker, but one of beneficence and beauty. To men of his time everything was enchantment and prodigy. By the irresistible power of his music he constrained the rocks, trees and animals to follow him, at his behest storms arose or abated. He was the necromancer, who by his golden music overcame the powers of darkness, and descending to the world of shades, found his beloved Eurydice, and but for the fatal and disobedient look into her face em they gained the upper air would have brought her back to the living world. Jealous women tore him limb from limb, and his head floating down the waters of the Hebrus was cast on the rocky shores of Lesbos where, still retaining the power of speech, it uttered oracles, the guidance of which people from all parts sought, even those of Babylon. He was said to have instructed the Greeks in medicine and magic, and for long afterwards remedies, magical formulae, incantations and charms were engraved upon Orphean tablets and the power of healing was ascribed to the Orphean Hymns. Pythagoras, Philosopher and geometrician, to the populace a magician, indefatigable in the pursuit of knowledge, wielded an immense influence on the thought of his time. After his return from Egypt he founded a school where to those who had previously undergone severe and drastic discipline he communicated his wide and varied knowledge. He was also credited with miraculous powers such as being visible at the same hour in places far apart as Italy and Sicily; of taming a bear by whispering in its ear ; of calling an eagle from its flight to alight on his wrist.

Mysteries.-Among the greatest features of religious life were the mysteries held at periodic intervals in connection with the different deities, such as the Semothracian, the Bacchic and most famous of all, the Eleusinian. Their origin is to be traced mostly to a pre-historic nature-worship and vegetation-magic. All these mysteries had three trials or baptisms by water, fire and air, and three specially sacred emblems, the phallus, egg and serpent, generative emblems sacred in all secret rites. The Samothracian centred round four mysterious deities, Axieros the mother, her children Axiocersos, male, Axiocersa, female, from whom sprang Casindos the originator of the universe. The festival probably symbolized the creation of the world, also the harvest and its growth. Connected with this was the worship of Cybele, goddess of the earth, of the cities and fields. Her priests, the Corybantes, dwelt in a cave where they held their ceremonies, including a wild and orgiastic weapon-dance, accompanied by the incessant shaking of heads and clanging of swords upon shields. The cult of Bacchus Was said by some to have been carried into Greece from Egypt by Melampus. He is the god of the vine and vegetation, and his mysteries typified the growth of the vine and the vintage; the winter sleep of all plant life and its renewal in spring. Women were his chief attendants, the Bacchantes, who, clashing cymbals and uttering wild cries in invocation of their god, became possessed by ungovernable fury and homicidal mania. Greatest of all in their relation to Hellenic life were the Eleusinian Mysteries. These were the paramount interest and function of the state religion exerting the widest, strongest influence on people of all classes. The rites were secret and their details are practically unknown, but they undoubtedly symbolised the myth of Demeter, corn-goddess, and were held in spring and September. Prior to initiation a long period of purification and preparation was enforced, during which the higher meaning of the myth was inculcated, the original meaning having become exalted by the genius of the Greeks into an intimate allegory of the soul of man, its birth, life and death, its descent into Hades and subsequent release therefrom. After this there came the central point of the mysteries, the viewing of certain holy and Secret symbols; next, a crowning with garlands, signifying the happiness which arises from friendship with the divine. The festival also embodied a scenic representation of the Story of Demeter; the rape of Persephone, the sorrow of the mother, her complaints before Zeus, the final reconciliation. Women played a great part in this, the reason being that as they themselves produce," so by sympathetic magic their influence was conveyed to the corn, as when crying aloud for rain they looked upward to the skies, then down to the earth with cries of ' Conceive These priestesses were crowned with poppies and corn. symbolical attributes of the deity they implored. (See article Mysteries.)

Divination.-Besides the priests and priestesses attached to the different temples there was an order of men called interpreters whose business it was to read futurity by various means such as the flight of birds and entrails of victims. These men often accompanied the armies in order to predict the success or failure of operations during warfare and thus avert the possibility of mistakes in the campaign: they fomented or repressed revolutions in state and government by their predictions. The most celebrated interpreters were those of Elis, where in two or three families this peculiar gift or knowledge was handed down from father to son for generations. But there were others who were authorised by the state-men who traded on the credulity of the rich and poor, women of the lowest dregs of humanity, who professed to read the future in natural and unnatural phenomena, in eclipses, in thunder, in dreams, in unexpected sight of certain animals, in convulsive movement of eyelids, tingling of the ears, in sneezing, in a few words casually dropped by a passer-by. In the literature and philosophies of Greece magic in all its forms is found as theme for imagination, discussion and belief. In the hands of the tragic poets, sorceresses such as Circe and Medea become figures of terror and death, embodiments of evil. Pythagoras left no writings but on his theories were founded those of Empedocles and Plato.

In the verses of Empedocles he teaches the theory of re incarnation, he himself remembering previous existences wherein he was a boy, a girl, a plant, fish and bird. He also claimed to teach the secrets of miraculous medicine, of the re-animation of old age, of bringing rain, storm, or sunshine, of recalling the dead. Aristides the Greek orator gives exhaustive accounts of the many dreams he experienced during sleep in the temples and the cures prescribed therein. Socrates tells of his attendant spirit or genius who warned him, and others through his agency, of impending danger, also foretelling futurity.

Xenophon, treating of divination by dreams, maintains that in sleep the human soul reveals her divine nature, and being freed from trammels of the body gazes into futurity. Plato, while inveighing against sorcery, took the popular superstitions relating to magic, demons and spirits and by his genius purified and raised them, using them as a basis for a spiritual and magical theory of things, unsurpassed for intellectual beauty. On his teaching was founded the school of Neo-Platonists who were among the most fervid defenders of magic. Aristotle states that prediction is a purely natural quality of the imagination, while Plutarch in his writings, wherein much may be found on magic and dreams, gives an exhaustive account or the somnambulic states of the oracular priestess, Pythia, attributing them to possession by the divinity. K.N.

Greece. Modern : Although superstition is rife in the Hellenic archipelago it partakes more of the nature of Slavonic tradition than that of the ancient inhabitants of the country, and is more or less petty and ill-defined. But the most notable circumstance in modern Greek superstition is that which relates to Vampirism. The Vampire is called Broucolack by the modern Hellenes, and appears to date from medieval times. Says Calmet, " It is asserted by the modern Greeks, in defence of their schism, and as a proof that the gift of miracles, and the episcopal power of the keys, subsists in their church more visibly and evidently than in the church of Rome, that, with them, the bodies of excommunicated persons never rot, but swell up to an uncommon size, and are stretched like drums, nor ever corrupt or fall to dust, till they have received absolution from some bishop or priest. And they produce many instances of carcasses which have been in their graves uncorrupted, and which have afterwards putrefied as soon as the excommunication was taken off."

"They do not, however, deny that a body's not corrupting is sometimes a proof of sanctity, but in this case they expect it to send forth an agreeable smell, to be white or ruddy, and not black, stinking, and swelled like a drum, as the bodies of excommunicated persons generally are. We are told, that in the time of Manuel, or Maximus, patriarch of Constantinople, the Turkish emperor having the mind to know the truth of the Greek notion concerning the incorruption of excommunicated bodies, the patriarch ordered the grave of a woman, who had lived in a criminal commerce with an archbishop of Constantinople, to be opened. Her body being found entire, black and much swelled, the Turks put it into a chest, under the emperor's seal, and the patriarch having repeated a prayer, and given absolution to the deceased, the chest was opened three days after and the body was found reduced to ashes. It is also a notion which prevails among the Greeks, that the bodies of these excommunicated persons frequently appear to the living, both day and night, and speak to them, call upon them, and disturb them several other ways.

"Leo Allatius is very particular upon this head, and says, that in the isle of Chio, the inhabitants never answer the first time they are called, for fear of its being a spectre but if they are called twice, they are sure it is not a Broucolack (this is the name they give these spirits). If any one appears at the first call, the spectre disappears, but the person certainly dies.

"They have no way to get rid of these evil genii, but to dig up the body of the person that has appeared, and burn it after having repeated over it certain prayers. By this means the body being reduced to ashes, appears no more. And they look upon it as a clear case, that either these mischievous and spiteful carcasses come Out of their graves of their own accord, and occasion the death of the persons that see or speak to them ; or that the devil himself makes use of these bodies to frighten and destroy mankind. They have hitherto discovered no remedy which more infallibly rids them of these plagues, than to burn or mangle the bodies which were made use of for these cursed purposes. Sometimes the end is answered by tearing out the heart and letting the bodies rot above ground before they burn them again, or by cutting off the head, or driving a large nail through the temples.

Sir Paul Rycaut in his History of the Present State of the Greek Church, observes, that the opinion that, excommunicated bodies are preserved from putrefaction, prevails, generally, not only among the Greeks, but also among the Turks, and he gives us a fact which he had from a Caloyer of Candia, who confirmed it to him upon oath. The caloyer's name was Sophronius, a man well known and respected in Smyrna.

There died in the island of Milo, a man, who was excommunicated for a fault which he had committed in the Morea, and he was buried in a private place, without any ceremonies, and in unconsecrated ground. His relations and friends expressed great dissatisfaction at his being treated in this manner, and very soon after the inhabitants of the island were tormented every night by frightful apparitions, which they attributed to this unhappy man. Upon opening the grave his body was found entire, and his veins swelled with blood, and a consultation being held upon the subject, the caloyers dismembering his body, cutting it in pieces, and boiling it in wine, which, it seems, is the usual manner of proceeding there in those cases.

However, the friends of tile deceased prevailed upon them, by dint of entreaty, to delay the execution, and in the meantime sent to Constantinople to get absolution for him from the patriarch. Till the messenger could return the body was laid in the church and prayers and masses were said daily for the repose of his soul. One day while Sophronius the caloyer above mentioned, was performing the service, there was heard on a sudden a great noise in the coffin, and upon examination the body was found reduced to ashes, as if it had been dead seven years. Particular notice was taken of the time when the noise was heard, and it was found to be the very morning when the absolution was signed by the patriarch. Sir Paul Rycaut, who has recorded this event, was neither a Greek nor Roman Catholic, but a staunch Protestant of the Church of England

He observes upon this occasion, that the notion among the Greeks is, that an evil spirit enters into the excommunicated carcass and preserves it from corruption by performing the usual functions of the human soul in a living body. They fancy, moreover, that these corpses eat by night, and actually digest and are nourished by their food; that several have been found of a fresh, ruddy colour, with their veins ready to burst With blood, full forty days after their death, and that upon being opened there has issued from them as large a quantity of warm fresh blood as would come from a young person of the most sanguine constitution. And this opinion prevails so universally, that every one is furnished with a story to this purpose. Father Theophilus Raynard, author of a particular treatise upon this subject, asserts that this coming again of deceased persons is an undoubted truth, and supported by unquestionable facts. But to pretend that these spectres are always excommunicated persons, and that the schismatical Church of Greece has a privilege of preserving from putrefaction the bodies of those that die under her sentence, is what cannot be maintained, since it is certain that excommunicated bodies rot as well as others, and that several who have died in the communion of the church. Greek as well as Roman, have continued uncorrupted. There have even been instances of this nature among the heathens, and frequently among other animals, whose carcasses have been found unputrefied in the ground, and among the ruins of old buildings. Whoever will examine more accurately into this matter, may consult father Goard's Rituel des Grecs, p. 687, 688. Matthew Paris's History of England, t. ii. p.687. Adam of Bremen, c. ixxv. Albert of Stade, under the year 1050; and M. Ducange, Glossar. Latinit, at the word " Imblocatus."

M. De Tournefort has given, in his travels, an account of the digging up an imaginary Broucolack in the island of Mycone, where he was on the 1st of January, 1701. His words are as follow :-" We were present at a very different scene in the same island, upon occasion of one of those dead corpses. which they suppose to come to life again after their burial. The man, whose story I am going to relate, was a peasant in Mycone, naturally ill-natured and quarrelsome (a circumstance of consequence in such cases); he was murdered in the fields, nobody knew how, or by whom.

"Two days after his being buried in a chapel in the town it was noised about that he was seen in the night walking about in a great hurry; that he came into houses and tumbled about their goods,' griped people behind, and played a thousand little monkey tricks. At first it was only laughed at, but it soon grew to be a very serious affair when the better sort of people joined in the complaint. The Papas themselves gave credit to it, and no doubt had their reasons for so doing. Masses, to be sure, we said, but the peasant was incorrigible, and continued his old trade. After several meetings of the chief people of the town, and of the priests and monks, it was concluded to be necessary, in obedience to some old ceremonial, to Wait till nine days after the burial.

"On the tenth day, a mass was said in the chapel where the body lay, in order to drive out the devil, which was imagined to have taken possession of it. When the mass was over the body was taken up, and preparations were made for pulling out its heart. The butcher of the town, an old clumsy fellow, began with opening the belly instead of the breast. He groped a long while among the entrails without finding what he looked for, till at 'last somebody said he should cut up the diaphragm, and then the heart was pulled out, to the admiration of the spectators. In the meantime the carcass stunk so abominably that they were obliged to burn frankincense but the smoke mixing with the fumes of the corpse. increased the stink and began to heat the poor people's brains. Their imagination, already affected with the spectacle before them, grew full of whimsies, and they took it into their heads that a thick smoke came from the body; nor durst we say that it was only the smoke of the incense.

"In the chapel and the square before it they were incessantly bawling out Broucolack, which is the name they give to these pretended redivivi. From hence the bellowing was communicated to the streets and seemed to be invented on purpose to split the roof of the chapel. Several there present averred that the blood of the offender was red, and the butcher swore that the body Was still warm, whence they concluded that the deceased was guilty of a heavy crime for not being thoroughly dead, or rather for suffering himself to be re-animated by the devil, which is the notion they have of a Broucolack. They then roared out that Word in a stupendous manner. Just at this time there came in a flock of people. who loudly protested that they plainly saw the body was not grown stiff When it Was carried from the fields to the church to be buried, and that consequently it was a true Broucolack, Which word continued to be the burden of the song.

"I question not but they would have sworn it did not stink if we hid not been there so thoroughly were their heads turned upon this occasion, and so strongly were they infatuated with the notion of these spectres. As for us, we got as close to the body as we could, that we might observe what passed more exactly, and were almost poisoned with the stink When they asked us what we thought of the corpse we told them we believed it to be completely dead, and having a mind to cure, or, at least, not to exasperate their prejudices, we presented to them that it was no wonder the butcher should feel some warmth, by groping in the entrails, which were then putrefying, that it Was no extraordinary thing for it to emit fumes since the same will happen upon turning up a dunghill, and that as for the pretended redness of the blood, it was still visible by the butcher's hands, that it was a mere stinking nasty smear.

"After all our reasoning they resolved upon going to the sea-shore, and there burning the dead man's heart. But, notwithstanding this execution, he did not grow more peaceable, but made more noise than ever. He was accused of beating people in the night, breaking down doors, and even roofs of houses, shattering windows, tearing clothes, and emptying casks and bottles. It was a ghost of a very thrifty constitution, nor do 1 believe that he spared any house but the consul's, where we lodged. In the meantime nothing could be more deplorable than the condition of this island. Not a head in it but was turned the wisest among them were seized like the rest. In short, it was a real disorder of the brain, as dangerous as lunacy or madness. Whole families quitted their houses, and brought their beds from the remotest parts of the town into the great square, there to spend the night. Every one complained of some fresh insult, and nothing could be heard but groans at the approach of night. The most sensible people among them thought proper to retire into the country.

"When the prepossesion was so general, we thought it our best way to hold our tongues. Had we opposed it we should have been treated not only as fools, but as infidels. Indeed, how was it possible to bring a whole nation to its senses ? Those who believed in their hearts that we doubted the truth of the fact, came and reproached us with our incredulity, and endeavoured to prove that there were such things as Broucolacks, by quotations out of the Buckler of Faith, written by father Richard, a Jesuit missionary. Their argument was this: He was a Latin, and therefore you ought to believe him, nor should we have got anything by denying the consequence. We were entertained every morning with a recital- of the new pranks of this night-bird, who was even charged with being guilty of the most abominable sins.

"Some of the citizens, who were most zealous for the public good, took it into their heads that there had been a defect in the most essential part of the ceremony. They were of opinion that mass ought not to have been said, till after the heart had been pulled out. With this precaution they insisted that the devil must needs have been worsted, and would not have ventured to come again; whereas, by mass being said first, he had time enough given him to make off, and return to his post when the danger was over.

"After all these wise reflections, they were as much perplexed as at first setting Out. They meet night and morning, debate, and make processions for three days and three nights. The Papas are obliged to fast, and run from house to house with sprinklers on their hands. Holy water is plentifully scattered about, even to the washing of the doors, and filling the mouth of the poor Broucolack.

"We repeated it so often to the magistrates, that we should not fail in Christendom to appoint a watch by night upon such an occasion, in order to observe what passed in the town, that at last they apprehended some vagabonds who had certainly a hand in these disorders; but either they were not the principal agents, or they were dismissed too soon. For two days after, to make themselves amends for the fast they had kept in prison, they begun to empty the wine casks of such as had been silly enough to leave their houses in the night, so that nothing was left but to have recourse again to prayers.

"One day, as they were repeating a certain form, after having stuck a number of naked swords in the grave where the carcass lay (which they dug up three or four times a day to gratify the whim of whoever came by), an Albanian, who happened to be at Mycone, took upon him to pronounce with an air of great wisdom, that it was ridiculous to make use of the swords of Christians in such a case as this. Ate you so blind," says he, as not to see that the hilt of these swords, being made in the form of a cross, hinders the devil from coming out of the carcass ? I am surprised that you do not take the Turkish sabres." But the expedient of this wise personage had no effect : the Broucolack was still unruly; the whole island continued in a strange consternation, and they were utterly at a loss what saint to invoke, when all of a sudden, as if they had given one another the word, they begun to bawl all over the city that they had waited too long, that the Broucolack should be burned to ashes, and then they defied the devil to harbour there any longer, and that it was better to have recourse to this extremity, than to have the island totally deserted. For, in fact, several whole families had begun to pack up in order to retire to Syra or Tinos.

"The magistrates, therefore, gave orders to carry the Broucolack to the point of St. George's Island, where they got ready a great pile, with pitch and tar, for fear the wood should not burn fast enough of itself. The remnant of this miserable carcass was thrown into it and soon consumed. It was the 1st of January, 1701, and we saw the flame as we returned from Delos. It might properly be called a rejoicing bonfire, as no more complaints were heard of the Broucolack. They only said that the devil had at last met with his match, and some ballads were made to turn him into ridicule.

"It is a notion which prevails all over the Archipelago that the devil re-animates no carcasses but those of the Greek communion. The inhabitants of Santorini are terribly afraid of these bug-bears : those of Mycone, after their whims Were dissipated, Were equally afraid of a prosecution from the Turks, and from the bishop of Tinos. Not a single Papas would venture to be at St. George's when the body was burnt, for fear the bishop should insist upon a fee for their taking up and burning a body without his leave. As for the Turks, they did not fail, at their next visit, to make the Myconians pay heavily for their treatment of this poor devil, who became in every respect an object of abomination and horror to all the country."

Greeley, Horace : (See Spiritualism.)

Green Lion : (See Philosopher's Stone.)

Gregory, Mrs. Makdougail : (See British National Association of Spiritualists.)

Gregory the Seventh : A pope of the eleventh century. against whom a charge of necromancy was brought. He is chiefly notable for his bitter and prolonged struggle with Henry IV., Emperor of Germany. A quarrel arose between them regarding the gift by Henry of ecclesiastical dignities, to account for which he was summoned before Gregory. He refused to appear, was excommunicated, and, in return, had the pope kidnapped by brigands. Gregory, however, was rescued by the people of Rome, and on his release commanded the Germans to elect a new emperor, Rudolph, duke of Suabia. Henry, attended by a very small retinue, thereupon repaired to Canossa, where Gregory at that time resided, to arrange for terms of peace. He was there treated with such severity and studied neglect that his desire to come to terms with the pope left him, and on his return he elected an anti-pope, Clement III. In the struggle which ensued Henry defeated Rudolph in battle and Gregory was sentenced as a sorcerer. He died in exile at Salerno.

As a magician he is not very conspicuous, for his fame rests chiefly on a prophecy he made publicly that Rudolph would be victorious, and that before St. Peter's day," on the fulfillment of which saying he staked his papal crown. The unfortunate Rudolph, entirely trusting to Gregory's oracular utterance, renewed the battle six times and finally perished without having obtained the promised victory. Other stories credit Gregory with the power of making lightning with a motion of his hand, and causing thunder to dart from his sleeve. It is related by Benno that on one occasion he left his magical book behind him at his villa. 'Entrusting two of his servants with the task of returning for it, he warned them not to look into it on pain of the most awful punishment. However, curiosity overcame the fears of one of them, and, opening the book he pronounced some words. Immediately a band of imps appeared and asked what was their command. The terrified servants begged that the demons would cast down so much of the city wall as lay in their way. and thus they escaped the penalty of their disobedience.

Of a lofty and severe cast of mind, Gregory's motive was not so much fraud as profound enthusiasm and strength of purpose, which sustained him through the struggle with Henry to the end of his life.

Grihestha : (See India.)

Grimoire : A text-book of Black Magic. The three best known grimoires are the Grimorium Verum, the Grand Grimoire, and the Grimoire of Pope Honorius. Black magic (q.v.) is of course an ignorant and superstitious perversion of the true science, and the grimoires well illustrate this-their most noticeable feature being their utter futility. The grimoires, in fact, cannot be taken seriously, and the diabolic practices contained in their pages are more absurd than fearsome. Before entering upon them, the rites of the church are practised as a preliminary and fasting is observed. The great object of the grimoires is to invoke the infernal powers, and at the same time to trick them. The fiends are treated as imbeciles. In the grimoire, the magician is instructed how, when selling them his soul, he may deceive them by a play upon words. One of the chief desires of the sorcerer of the middle ages was to discover hidden treasure by means of Satanic agency, and having found it to devote himself to good deeds and the distribution of his wealth among the poor.

Abstinence from every species of impurity is strongly insisted upon for the space of an entire quarter of the moon, and the sorcerer most solemnly promises the grand Adonai (q.v.), the Master of all Spirits, that he shall not eat more than two meals per diem, and that these shall be prefaced by prayer. The operator must change his apparel as seldom as possible, and sleep only on occasion, meditating continually on his undertaking. and centering all his hopes in the infinite goodness of Adonai, who is undoubtedly the supreme deity, and not as might be thought a master-fiend. But the grimoires teem with mystifications, and it is frequently difficult to discern their real meaning. In the three grimoires alluded to, the infernal hierarchy is described at length-(See Demonology) but the principal contents of these works are evocations and spells for the gaining over of the diabolical powers to the purposes of the sorcerer. That they were employed by veritable professors of the art of black magic is rather unlikely, as the real black magician had very much higher aims than the mere unearthing of buried treasure, and it is most probable that they were for the most part in use among amateurs of the art, who dabbled in it merely in the hope of enriching themselves.

Grimoire of Honorius : The A magical work published at Rome in 1629, and not, as is generally thought, connected in any way with Kabbalistic magic. The work is indeed permeated with Christian ideas. It is extremely unlikely that it is the work of the Roman Bishop known as Honorius. The work has been called "a malicious and somewhat clever imposture," since it pretends to convey the sanction of the Papal Chair to the operators of necromancy. It deals with the evocation of the rebellious angels.

Grimorium Verum : The This magical text-book was first published in 1517, and purported to be translated from the Hebrew. it is based to some extent upon the Key of Solomon (q.v.). and is quite honest in its statement that it proposes to invoke ' devils," which it refers to the four elements, so that these would appear to be of the type of elementary spirits (q.v.). A part of the account it gives regarding the hierarchy of spirits is taken from the Lemegeton (q.v.). The work is divided into three portions: the first describing the characters and seals of the demons, with the forms of their evocation and dismissal; the second gives a description of the supernatural secrets which can be learned by the power of the demons; and the third is the key of the work and its proper application. But these divisions only outline what it purports to place before the reader as the whole work is a mass of confusion. The plates which supply the characters do not apply to the text The book really consists of two parts-the Grimorium Verum itself and a second portion, which consists of magical secrets. The first supplies directions for the preparation of the magician based on those of the Clavicle of Solomon Instructions for the manufacture of magical instrument,, and the composition of a parchment on which the characters and seals are to be inscribed, as well as the processes of evocation and dismissal. The second part contains the ' admirable secrets " of the pretended Albertus Magnus, the ' Petit Albert" and so forth. The work is only partially diabolical in character, and some of its processes might claim to be classed as White Magic.

Grossetete, Robert : Bishop of Lincoln from 1235, and generally known as Robert of Lincoln. Among his many accomplishments he is said to have numbered some proficiency in the art of magic. Born of poor parents, he was early compelled to earn his own living, and even at times to beg for bread. He was at length ' discovered " by the Mayor of Lincoln, who was attracted by his appearance and the shrewdness of his remarks, and had him Sent to school, where his remarkable capacity for study so helped his advancement that he was enabled to complete his education at Oxford, Cambridge, and Paris. The illustrious Roger Bacon characterised him and his friend, Friar Adam do Marisco, as the most learned men of their time. He was well skilled in the sciences of mathematics and astronomy, and a master of Greek and Hebrew. As a member of the clergy he distinguished himself chiefly by his vigorous denunciation of the abuses in the court of Rome, and particularly of the pope, Innocent IV., whose rule added but little lustre to the church. Grossetete did not hesitate to point out the misdeeds of the ecclesiastical dignitaries, many of whom had never even visited their various sees. And he openly pronounced Innocent to be the Antichrist.

His essays in necromancy include (Gower tells us) the making of a brazen head, which would answer questions and foretell the future. However, this would appear to be no unique accomplishment, as both Pope Silvester II., and Roger Bacon are credited with it

Gruagach : That is "long haired one from the Gaelic gruag, a wig: a faery being with protective duties, to be met with in Scottish legends and which apparently may be of either sex. The Gruagach appears to have been particularly associated with cattle, and milk was laid aside for him every evening - otherwise no milk would be got at next milking. Usually this being was of a beneficent nature although occasionally it showed mischievous traits by loosing the cattle in the byres so that the herds had to get up, sometimes several times during a night, to tie them up : this apparently caused the Gruagach much delight. There are many tales in different parts of Scotland about the Gruagach, from which one gathers that this fairy commonly had long hair and was well dressed, of whichever sex it might happen to be. (See Scotland).

Gualdi : Dr. Campbel, in his well-known work Hermippus Redivivus or the Sage's Triumph over old age and the grave relates that this person was probably a Rosicrucian who lived for several hundreds of years. The particulars concerning him are as follows, but they cannot he verified, and are regarded by Godwin as apocryphal: - He sojourned at Venice for several months, and was known by the name of the "Sober Signior" among the common people, on account of the regularity of his life, the composed simplicity of his manners and the quietness of his costume : for he always wore dark clothes, and these of a plain, unpretending style. Three things were remarked of him during his stay at Venice. The first was that he had a small collection of fine pictures, which her readily showed to everybody that desired it : the next, that he was perfectly versed in all arts and sciences, and spoke always with such minute particularity as astonished nay, silenced-all who heard him, because he seemed to have been present at the things which he related, making the must unexpected corrections in small facts sometimes. And it was, in the third place, observed that he never wrote or received any letter, never desired any credit, but always paid for everything in ready money, and made no use of bankers, bills of exchange, or letters of credit. However, he always seemed to have enough, and he lived respectably, though with no attempt at splendour or show.

Signor Gualdi met, shortly after his arrival at Venice, one day, at the coffee-house which he was in the habit of frequenting, a Venetian nobleman of sociable manners, who was very fend of art, and this pair used to engage in sundry discussions, and they had many conversations concerning the various objects and pursuits which were interesting to both of them. Acquaintance ripened into friendly esteem, and the nobleman invited Signor Gualdi to his private house, whereat-for he was a widower-Signor Gualdi first met the nobleman's daughter, a very beautiful young maiden of eighteen, of much intelligence, and of great accomplishments. The nobleman's daughter was just introduced at her father's house from a convent, or pension, where she had been educated by the nuns. This young lady, in short, from constantly being in his society, and listening to his narratives, gradually fell in love with the mysterious stranger, much for the reasons of Desdemona; though Signor Gualdi was no swarthy Moor, but only a well-educated gentleman-a thinker rather than a doer. At times, indeed, his countenance seemed to grow splendid in expression, and he boasted certainly wondrous discourse, and a strange and weird fascination would grow up about him, as it were, when he became more than usually pleased and animated. Altogether, when you were set thinking about him, he seemed a puzzling person, and of rare gifts, though when mixing with the crowd you would scarcely distinguish him from the crowd; nor would you observe him unless there was something akin to him in you excited by his talk.

The Venetian nobleman was now on a footing of sufficient intimacy with Signor Gualdi to say to him one evening, at his own house, that he understood that he had a fine collection of pictures, and that, if agreeable, he would pay him a visit one day for the purpose of viewing them. The nobleman's daughter, who was present, and who was pensively looking down upon the table thinking deeply of something that the Signor had just said, raised her eyes eagerly at this expression of wish by her father, and, as accorded with her feelings, the appeared, though she spoke not, to be desirous to make one of the party to see the pictures. It was natural that she should secretly rejoice at this opportunity of becoming more intimately acquainted with the domestic life of one whom she had grown to regard with feelings of powerful interest. She felt that the mere fact of being his guest, and under the roof which was his, would seem to bring her nearer to him, and, as common with lovers, It seemed that their being thus together would, in feeling at least, appear to identify both. Signor Gualdi was very polite, and readily invited the nobleman to his house, and also extended the invitation to the young lady, should she feel disposed to accompany her father, since he divined from the expression of her face that she was wishful to that effect. The day for the visit was then named, and the Signor took his departure with the expression of friendship on all sides which usually ended their meetings

It followed from this arrangement, that on the day appointed, the father and daughter went to Signor Gualdi's house. They were received by the Signor with warm kindness, and were shown over his rooms with every mark of friendliness and distinction The nobleman viewed Signor Gualdi's pictures with great attention, and when he had completed his tour he expressed his satisfaction by telling the Signor that he had never seen a finer collection, considering the number of pictures. They were now in Signor Gualdi's own chamber-the last of his set of rooms,-and they were just on the point of turning to go out, and Gualdi was removing the tapestry from before the door to widen the egress, when the nobleman, who had paused to allow him thus to clear the way, by chance cast his eyes upwards over the door, where there hung a picture evidently of the stranger himself. The Venetian looked upon it with doubt, and after a while his face fell; but it was soon cleared, as if with relief. The gaze of the daughter was also riveted upon the picture, which was very like Gualdi but she regarded it with a blush. The Venetian looked from the picture to Gualdi, and back again from Gualdi to the picture. It was some time before he spoke.

"That picture was intended for you, sir," said he at last, hesitating, to Signor Gualdi. A slight cold change passed over the eyes of the stranger; but he only made reply by a low bow. You look a moderately young man, -to be candid with you, sir, I should say about forty-five, or thereabouts-and yet I know, by certain means of which I will not now further speak, that this picture is by the hand of Titian who has been dead nearly a couple of hundred years. How is this possible?" he added, with a polite, grave smile. ' It is not easy," said Signor Gualdi quietly, " to know all things that are possible, for very frequent mistakes are made concerning such but there is certainly nothing strange in my being like a picture painted by Titian." The nobleman easily perceived by his manner, and by a momentary cloud upon his brow, that the stranger felt offence. The daughter clung to her father's arm, secretly afraid that this little unexpected demur might pass into coolness, and end with a consummation of estrangement, which she feared excessively she dreaded the rupture of their intimacy with the stranger; and, contradictory as it may seem, she wanted to withdraw, even without the point she dreaded being cleared up into renewed pleasant confidence. However, this little temporary misunderstanding was soon put to an end by Signor Gualdi himself, who, in a moment or two, resumed his ordinary manner, and he saw the father and daughter down-stairs, and forth to the entrance of his house, with his usual composed politeness - though the nobleman could not help some feeling of restraint, and his daughter experienced a considerable amount of mortification; and she could not look at Signor Gualdi-, rather, when she did, she looked too much.

This little occurence remained in the mind of the nobleman. His daughter felt body and dissatisfied afterwards, eager for the restoration of the same friendly feeling with Signor Gualdi, and revolving in her mind numberless schemes to achieve it. The Venetian betook himself in the evening to the usual coffee-house, and he could not forbear speaking of the incident among the group of people collected there. Their curiosity was roused, and one or two resolved to satisfy themselves by looking at the picture attentively the next morning. But to obtain an opportunity to see the picture on this next morning, it was necessary to see the Signor Gualdi somewhere, and to have his invitation to his lodgings for the purpose. The only likely place to meet with him was at the coffee-house; and thither the gentlemen went at the usual time, hoping, as it was the Signor's habit to present himself, that he would do so. But he did not come-nor had he been heard of from the time of the visit of the nobleman the day before to the Signor's house-which absence, for a first time almost that he had been in Venice, surprised everybody. But as they did not meet with him at the coffee-house they thought was sure-one of the persons who had the oftenest conversed with the Signor, and therefore was the freer in his acquaintance, undertook to go to his lodgings and inquire after him, which he did; but he was answered by the owner of the house, who came to the street-door to respond to the questioner, that the Signor had gone, having quitted Venice that morning early, and that he had locked up his pictures with certain orders, and had taken the key of his rooms with him.

This affair made a great noise at the time in Venice, and an account of it found its way into most of the newspapers of the year in which it occurred. In these newspapers, and elsewhere, an outline of the foregoing particulars may be seen. The, account of the Signor Gualdi will also be met with in Les Memoires historiques for the year 1687.

Guecubu : Among the Araucanians, a people of Chili, the Guecubu are evil spirits, who do all in their power to thwart and annoy the Great spirit, Togin, and his ministers.

Guillaume de Carpentras : An astrologer who made for King Rene of Sicily, and for the Duke of Milan, astrological spheres, from which horoscopes were drawn. He made for Charles VIII. of France one which cost twelve hundred crowns. This sphere contained many utilities, and was so contrived that all the movements of the planets, at any hour of the day and night, were to be found there.

Guillaume de Paris : He is said by the demonologists to have made speaking statues, like those made by Roger Bacon- a thing which could only be done by diabolical agency.

Guinefort : A strange story has been left on record by Father Etienne Bourbon, a Dominican, who died in 1262. He relates that while he was preaching in the diocese of Lyons, many women came to him confessing that they had taken their children to St. Guinefort. Curious to know what sort of saint it might be whose cult called for confession, Father Bourbon enquired into the matter, and found that Guinefort was a dog! It was, in fact, that dog which had given rise to the well-known fable of the dog and the serpent, wherein a dog is killed under the unjust suspicion that it has slain a child, which in reality it has saved from the attack of a serpent. This dog-martyr it was to whose "shrine" the women brought their children.

A similar story is told of a dog named Ganelon, whose tomb was in Auvergne, in the neighbourhood of a fountain. The adventure took place during the reign of Louis Le Debonnaire. Two or three centuries later it was found that the waters of the fountain possessed medicinal virtues, but cures were attributed to the unknown occupant of the tomb-that is, until a certain bishop found among the archives of the Chateau the anecdote of Ganelon.

Guldenstubbe, Baron de : A famous mystic, who was one of the first in France to recognise the importance of spiritualistic phenomena. With the Comte d'Ourches, he held many experiments in table-turning, automatic writing, and so forth, and published a work entitled Practical Experimental Pneumatology or The Reality of Spirits and the Marvellous Phenomenon of their Direct Writing. (See article France and Circles.)

Guppy, Mrs. : Nee Miss Nichol, a celebrated English medium Who began to exercise her powers about 1866. At that time she lived with Mrs. Sim, a sister of Dr. Alfred Russel Wallace, who was a frequent witness of her phenomena. Thereafter her mediumistic powers developed apace and the circle of her sitters grew as the manifestations became more ambitious. Raps were beard and apports of fruit and flowers conveyed to the seance-room. A. R. Wallace states that on one occasion "the room and the table shook violently," and Miss Nichol herself was several times levitated-(See Levitation). Soon after the formal commencement of her mediumship she married Mr. Samuel Guppy. In January, 1872 she gave a materialisation seance, the first serious attempt of the kind in this country. She and her husband were also instrumental in introducing spirit-photography (q.v.) into England. On the death of Mr. Guppy she was married a second time to Mr. W. Volckman.

Guppy, Samuel : (See Spiritualism.)

Gurney, Edmund : A distinguished psychologist and student of psychic science. He was born at Horsham in 1847, and educated at Blackheath and Trinity College, Cambridge, where he obtained a fellowship. He devoted himself thereafter to the study of medicine and passed the second M.B. Cambridge examination in 1880. . Thus equipped, he turned to the investigation of psychical research, seeking, in common with most psychical researchers, to find evidence for the survival of consciousness and personality after death. He chose for exploration the region of unconscious or subconscious activity-what Mr. Myers, himself a worker in the same field, has designated the "subliminal consciousness." From 1874 to 1878 Gurney and Myers worked with professional mediums, getting but poor results, but on the founding of the Society for Psychical Research experiments of a more scientific nature were made. These resulted in two volumes of Phantasms of the Living, by Messrs. Myers, Podmore, and Gurney, which went some way towards establishing telepathy on a sound basis. To the same end were directed Mr. Gurney's careful hypnotic experiments between 1885 and 1888, and his contributions to the Proceedings of the S.P.R. He was, indeed, an ideal student of psychic research, acute, patient, exact, logical, and entirely disinterested. Besides his psychological works he wrote The Power of Sound (1880), an essay on music, and a collection of essays entitled Tertium Quid (1887). He died in June, 1888, from an overdose of narcotic medicine.

Gustenhover : A goldsmith who resided at Strasburg in 1603. In a period of much danger he gave shelter to one M. Hirschborgen who is described as good and religions. In return for the hospitality of his host he gave him some powder of projection and departed on his journey.

Gustenhover indiscreetly made transmutation before many people, which in due course reached the ears of Rudolph II. himself, an amateur alchemist. He forthwith ordered the Strasburg magistrates to send the goldsmith to him. He was accordingly arrested and guarded with the greatest vigilance. On learning that he was to be sent to the Emperor at Prague he disclosed the whole business and requesting the magistrates to meet together asked them to procure a crucet and charcoal, and without his coming near them to melt some lead. On the metal being molten he then gave them a small quantity of a reddish powder on which being thrown into the crucet produced a considerable amount of pure gold.

On being brought into the presence of the Emperor he confessed that he had not himself prepared the magical powder and was wholly ignorant of the nature of its composition.

This the Emperor refused to believe in spite of the repeated protestations of the goldsmith. The powder being at length exhausted, Gustenhover was set to the now impossible task of making more gold. He sought refuge from the fury of the Emperor by an alchemical blasphemy accursed by all sons of the doctrine. Convinced that the alchemist was concealing his secret, the Emperor had him imprisoned for the rest of his life.

It is believed that Hirschborgen who presented Gustenhover with the powder was no other than Alexander Sethon (q.v.), who at that period was travelling Germany in various disguises.

Guyon, Madame (1648-1717) : Jeanne Marie Bouvieres de la Mothe, a celebrated mystic and quietest who suffered much persecution at the hands of tile Church of Rome. She was born at Montargis on April 13th, 1648, and early showed a passion for martyrdom and religious exercises. As she grew older vanity took the place of devotion, for she was both witty and beautiful. At the age of sixteen She was forced into a marriage with the wealthy M. Guyon, more than twenty years her senior, in whose household she was exposed to insult and cruelty. Broken in spirit she turned once more to religion, and consulted a Franciscan, who advised her to seek God in her heart rather than in outward observances. From that time she became a mystic, aiming at the suppression of all human hopes and fears, and desires, and the attainment of a completely disinterested love of God. She embraced every form of suffering, physical and mental, and even eschewed spiritual joys. In 1680 M. Guyon died, and his widow was released from bondage. Henceforth she embraced the doctrine of quietism. In losing the gifts," she said, she had found the Giver, and had reached an ideal state of resignation and self-suppression." She went to Paris, expounded her theories with earnestness and charm, and gathered an Illustrious circle about her. Here also she made friends with Fenelon. But the persecutions of the Church increased. She herself requested that a commission be appointed to examine her doctrine and writings. Three commissioners were chosen, among them Bossuet, the champion of the Church, her erstwhile friend and now her bitter enemy. Her writings were condemned, and she herself incarcerated at Vincennes. For four years she lay in the dungeons of the Bastile, while Bossuet used every means to calumniate her name and doctrine. In 1702, her health broken, she was released and sent to Blois where she died in 1707. Her last years were blessed with peace and resignation, and such a submission to trials as she had ever shown.

Gwion Bach : In Welsh romance and myth, son of Gwreang. Set by Ceridwin to stir the magic cauldron of science and inspiration intended to be drunk by her son, Gwion tasted the liquid and became gifted with supernatural sight. He fled, pursued by Ceridwin, and the pair were changed 'successively into a hare and a greyhound, a fish and an otter, a bird and a hawk, a grabs of wheat and a black hen, which ultimately swallowed the wheat. (Compare the metamorphose of Ceridwin and Gwion Bach with that of the Queen of Beauty and the Djinn in the Arabian Nights; Tale of the Second Calendar). Later Gwion was placed in a bag and flung into the sea by Ceridwin. He was drawn out by Elphin, son of Cwyddus, and was now called Taliesin (Radiant Brow).

Gypsies : The name Gypsy, an abbreviation of " Egyptian," has been used for centuries by English-speaking people to denote a member of a certain carte of turbulent wanderers who travelled Europe during the Middle Ages, and whose descendants, in a much-decayed condition. are still found in most European countries. Many other names, such as Saracen" and " Zigeuner," or " Cigan." have been applied to these people, but " Egyptian" is the most; widespread in time and place. It does not relate to Egypt, but to the country of" Little Egypt" or " Lesser Egypt," whose identity has never been clearly established. Two Transylvanian references of the years 1417 and 1418 indicate that Palestine is the country in question, but there is some reason to believe that ' Little Egypt" included other regions in the Levant. Gypsies speak of themselves as Romane', and of their language as Romani-tchib (tchib=tongue). Physically, they are black-haired and brown-skinned, their appearance, like their language, suggesting affinities with Hindustan. But, although possessing marked racial characteristics, for the most part, they must also be regarded as a caste or organization. In recent centuries, if not in earlier times, many of their over-lords were not of Gypsy blood, but belonged to the nobility and petite noblesse of Europe, and were formally appointed by the kings and governments of their respective countries to rule over all the Gypsies resident within those countries. The title of baron, count, or regent of the Gypsies was no proof that the official so designated was of Gypsy race. This fact must always be borne in mind in any consideration of the Gypsy system.

The rulers thus appointed. being empowered by Christian princes, and under Papal approval, were necessarily Christian. Moreover, their vassals were at least Christian by profession. Although their behaviour was often wildly inconsistent with such a profession, it was in the character of Christian pilgrims that they asked and obtained hospitality from the cities and towns of Medieval Europe. On the other hand, they seem to have practised rites which could not be described as Christian. This twofold character is illustrated in connection with the services which they still hold in the crypt of the church of Les Saintes Maries de la Mer, in the Ile de la Camargue, Bouche-du-Rhone. In this church the Festival of the Holy Marys is annually celebrated on 25th May, and to it the Gypsies come in great numbers. The crypt is specially reserved for them, because it contains the shrine of Saint Sara of Egypt, whom they regard as their patron saint. Throughout the night of 24th-25th May they keep watch over her shrine, and on the 25th they take their departure. Among the Gypsy votive offerings presented in the crypt, some are believed to date back to about the 1450. All this would appear to indicate that the Gypsies were Christians. Another statement, however, tends to qualify such a conclusion. This is the assertion that the shrine of Saint Sara rests upon an ancient altar dedicated to Mithra; that the Gypsies of that neighbourhood who are known as "Calagues," are descended from the Iberians formerly inhabiting the Camargue and that their cult is really the Mithraic worship of fire and water, upon which the veneration of Saint Sara is super-imposed.

Confirmation of this view may be obtained from the worship of fire still existing among the Gypsies of Southern Hungary. The ceremonies observed at child-birth, in order to avert evil during the period between birth and baptism, may be taken as evidence. Prior to the birth of the child, the Gypsies light a fire before the mother's tent, and this fire is not suffered to go out until the rite of baptism has been performed. The women who light and feed the fire croon, as they do so, the following chant:-

"Burn ye, burn ye fast, O Fire!

And guard the babe from wrathful ire

Of earthy Gnome and Water-Sprite,

Whom with thy dark smoke banish quite I

Kindly Fairies, hither fare,

And let the babe good fortune share,

Let luck attend him ever here,

Throughout his life be luck aye near!

Twigs and branches flow in store,

And still of branches many more,

Give we to thy flame, O Fire !

Burn ye, burn ye, fast and high,

Hear the little baby cry !"

It will be noted that the spirits of the Earth and Water are here regarded as malevolent, and only to be overcome by the superior aid of fire. Nevertheless, those women who are believed to have learned their occult lore from the unseen powers of Earth and Water are held to be the greatest magicians of the tribe. Moreover, the water-being is not invariably regarded as inimical, but is some-times directly propititated. As when a mother, to charm away convulsive crying in her child, goes through the prescribed Ceremonial in all its details, of which the last is this appeal, as she Casts a red thread into the stream

"Take this thread, O Water-Spirit, and take with it the Crying of my child ! If it gets well, I will bring thee apples and eggs!" The water-spirit appears again in a friendly character when a man, in order to recover a stolen horse, takes his infant to a stream, and, bending over the water, asks the invisible genius to indicate, by means of the baby's hand, the direction in which the horse has been taken. In these two instances we have a clear survival of the worship of water and the watery powers. It may be questioned whether these rites ought to be ascribed to Mithraism in its later stages, or whether they own an earlier origin.

One definite Statement with regard to Gypsy lore is afforded by Joseph Glanvil, in a passage which inspired Matthew Arnold's poem of' "The Scholar-Gypsy." "There was lately a lad in the University of Oxford," says Glanvil (Vanity of Dogmatising, 1661),"who was, by his poverty, forced to leave his studies there, and at last to join himself to a company of vagabond Gypsies." Glanvil goes on to say that" after he had been a pretty while exercised in the trade," this scholar-gypsy chanced to meet two of his former fellow-students, to whom he stated :-" that the people he went with were not such impostors as they were taken for, but that they had a traditional kind of learning among them, and could do wonders by the powers of imagination, their fancy binding that of others ; that himself had learned much of their art, and when he bad compassed the whole secret, he intended," he said, " to leave their company, and give the world an account of what he had learned."

Here we have clear indications of the possession of a body of esoteric learning, which included the knowledge and exercise of hypnotism. Even among modern Gypsies this power is exercised. De Rochas states that the Catalan Gypsies are mesmerists and clairvoyants, and the present writer has experienced an attempt on the part of a South Hungarian Gypsy to exert this influence. The same power, under the name of glamour, was formerly an attribute of the Scottish Gypsies. Glamour is defined by Sir Walter Scott as " the power of imposing on the eyesight of the Spectators, so that the appearance of an object shall be totally different from the reality." And, in explanation of a reference to "the Gypsies' glamour'd gang," in one of his ballads, he remarks : Besides the prophetic powers ascribed to the Gypsies in most European countries, the Scottish peasants believe them possessed of the power of throwing upon bystanders a spell to fascinate their eyes and cause them to see the thing that is not. Thus in the old ballad of' Johnnie Faa,' the elopement of the Countess of Cassillis with a Gypsy leader is imputed to fascination:-

"Sae Soon as they saw her weel-faur'd face,

They cast the glamour o'er her."

Scott also relates an incident of a Gypsy who exercised his glamour over a number of people at Haddington, to whom he exhibited a common dung-hill cock, trailing, what appeared to the spectators, a massy oaken trunk. An old man passed with a cart of clover, he stopped and picked out a four-leaved blade ; the eyes of the spectators were opened, and the oaken trunk appeared to be a bulrush." The quatrefoil, owing to its cruciform shape. acted as a powerful antidote to witchcraft. Moreover, in the face of this Sign of the Cross, the Gypsy was bound to desist from the exercise of what was an unlawful art. As to the possibility of hypnotizing a crowd, or making them "to see the thing that is not," that feat is achieved to-day by African witch-doctors. What is required is a dominant will on the one hand and a sufficiently plastic imagination on the other.

Scott introduces these statements among his notes on the ballad of " Christie's Will," in relation to the verse:-

"He thought the warlocks o' the rosy cross,

Had fang'd him in their nets sae fast;

Or that the Gypsies' glamour'd gang

Had lair'd his learning at the last"

This association of Rosicrucians with Gypsies is not inapt, for hypnotism appears to have been considered a Rosicrucian art. Scott has other Suggestive references in this place. " Saxo Grammaticus mentions a particular sect of Mathematicians, as he is pleased to call them, who, 'per Summam ludificandorum oculorum peritiam, proprios alienosque vultus, varus rerum imaginibus, adumbraie callebant; illicibusque formis veros obscurare conspectus." Merlin, the son of Ambrose, was particularly skilled in this art, and displays it often in the old metrical romance of Arthour and Merlin. The jongleurs were also great professors of this mystery, which has in some degree descended, with their name, on the modern jugglers." (See also Scott's note 2M appended to The Lay the Last Minstrel.)

It will be seen that various Societies are credited with the possession, in an eminent degree, of the art of hypnotism, during the Middle Ages. Presumably, it was inherited from one common source. How much the Gypsies were associated with this power may be inferred from a Scottish Act of Parliament of the year 1579, which was directed against " the idle people calling themselves Egyptians, or any other that fancy themselves to have knowledge of prophecy, charming, or other abused sciences." For the term charming," like "glamour" and other kindred words (e.g "enchantment," "bewitched," spellbound") bore reference to the mesmeric influence.

The statement made by Glanvil's scholar-gypsy would lead one to believe that the Gypsies inhabiting England in the seventeenth century possessed other branches of learning. They have always been famed for their alleged prophetic power, exercised through the medium of astrology and chiromancy or palmistry, and also by the interpretation of dreams; this last-named phase being distinctly specified in Scotland in 1611+. It does not appear that any modern Gypsies profess a knowledge of astrology. Nevertheless, it is interesting to note that Groome# was shown by a Welsh Gypsy-man the form of the written charm employed by his mother in her fortune-telling, and that form is unquestionably a survival of the horoscope. Both mother and son were obviously unaware of that fact, and made no profession of astrology ; but they had inherited the scheme of the horoscope from ancestors who were astrologers.

The practice of chiromancy is still a Gypsy art, as it has been for ages. A curious belief was current in medieval times to the effect that the three Kings or Magi who came to Bethlehem were Gypsies, and in more than one religious play they are represented as telling the fortunes of the Holy Family by means of palmistry. This circumstance has evoked the following suggestive remarks from C. G. Leland.%

"As for the connection of the Three Kings with Gypsies, it is plain enough. Gypsies were from the East Rome and the world abounded in wandering Chaldean magi-priests, and the researches which I am making have led me to a firm conclusion that the Gypsy lore of Hungary and South Slavonia has a very original character as being. firstly, though derived from India, not Aryan, but Shamanic, that is, of an Altaic, or Tartar, or' Turanian' stock. Secondly, this was the old Chaldean-Accadian ' wisdom' or sorcery. Thirdly-and this deserves serious examination-it was also the old Etruscan religion whose magic formulas were transmitted to the Romans

"The Venetian witchcraft, as set forth by Bernoni, is evidently of Sclavic-Greek origin. That of the Romagna is Etruscan, agreeing very strangely and closely with the Chaldean magic of Lenormant, and marvellously like the Gypsies'. It does not, when carefully sifted, seem to be like that of the Aryans…nor is it Semitic. To what degree some idea of all this, and of Gypsy connection with it, penetrated among the people and filtered down, even into the Middle Ages, no one can say. But it is very probable that through the centuries there came together some report of the common origin of Gypsy and ' Eastern' or Chaldean lore, for, since it was the same, there is no reason why a knowledge of the truth should not have been disseminated in a time of a traditions and earnest study in occultism."

These surmises on the part of a keen and accomplished student of every phase of magic, written and unwritten, are deserving of the fullest consideration. By following the line indicated by Leland it may be possible to reach an identification of the ' traditional kind of learning" possessed by the Gypsies in the seventeenth century. DAVID MACRITCHIE

Gyromancy : Was performed by going round continually in a circle, the circumference of which was marked by letters. The presage was drawn from the words formed by the letters on which the inquirers stumbled when they became too giddy to stand. The object of this circumcursation was simply to exclude the interference of the will, and reduce the selection of letters to mere chance. In some species of enchantment, however, the act of turning round was to produce a prophetic delirium. The religious dances, and the rotation of certain fanatics on one foot, with their arms stretched out, are of this nature. These cases really indicate a magical secret, of which, however, the deluded victims rarely possessed any knowledge. In the phenomenon known as St. Vitus's Dance, and the movements of the convulsionaries, manifestations of spiritual intelligence were quite common. The tendency of the spiritual force is to act spirally, rhythmically, whether in the use of language or of the bodily members.

+Register of the Privy Council, Vol. IX., p.256.

#In Gypsy Tents, p. 376.

%Journal of the Gypsy Lore Society, April, 1859, pp. 246-7.