hideous in form, and of a malignant disposition. The Peris subsist wholly on perfumes, which the Dives, being of a grosser nature, hold in abhorrence. This mythology is said to have been unknown in Arabia till long after Mahomet: the only invisible beings we read of in their early traditions are the Gins, which term, though now used for the most part as synonymous with Dives, originally signified nothing more than certain infernal fiends of stupendous power, whose agency was hostlie to man. There was perpetual war between the Peris and the Dives, whose proper habitation was Kaf, or Caucasus, a line of mountains which was supposed to reach round the globe. In these wars the Peris generally came off with the worst; and in that case they are represented in the traditional tales of the East as applying to some gallant and heroic mortal to reinforce their exertions. The warriors who figure in these narratives appear all to have been ancient Persian kings. Tahmuras, one of the most celebrated of them, is spoken of as mounting upon Simurgh, surrounded with talismans and enchanted armour, and furnished with a sword, the dint of which nothing could resist. He proceeds to Kaf, or Ginnistan, and defeats Arzshank, the chief of the Dives, but is defeated in turn by a more formidable competitor. The war appears to be carried on for successive ages with alternate advantage and disadvantage, till after the lapse of centuries Rustan kills Arzshank, and finally reduces the Dives to a subject and tributary condition. In all this there is a great resemblance to the fables of Scandinavia; and the Northern and the Eastern world seem emulously to have contributed their quota of chivalry and romance, of heroic achievements and miraculous events, of monsters and dragons, of amulets and enchantment, and all those incidents which most rouse the imagi. nation, and are calculated to instil into generous and enterprising youth a courage the most undaunted and invincible. GENERAL SILENCE OF THE EAST RESPECTING Asia has been more notorious than perhaps any other division of the globe for the vast multiplicity and variety of its narratives of sorcery and magic. I have, however, been much disappointed in the thing I looked for in the first place, and that is, in the individual adventures of such persons as might be supposed to have gained a high degree of credit and reputation for their skill in exploits of magic. Where the professors are many (and they have been, perhaps, nowhere so numerous as those of magic in the East), it is unavoidable but that some should have been more dexterous than others, more eminently gifted by nature, more enthusiastic and persevering in the prosecution of their purpose, and more fortunate in awakening popularity and admiration among their contemporaries. In the instances of Apollonius Tyanæus and others among the ancients, and of Cornelius Agrippa, Roger Bacon and Faust among the moderns, we are acquainted with many biographical particulars of their lives, and can trace with some degree of accuracy their peculiarities of disposition, and observe how they were led gradually from one study and one mode of action to another. But the magicians of the East, so to speak, are mere abstractions, not characterised by any of those habits which distinguish one individual of the human race from another, and having those marking traits and petty lineaments which make the person, as it were, start up into life while he passes before our eyes. They are merely reported to us as men prone to the producing great signs and wonders, and nothing more. Two of the most remarkable exceptions that I have found to this rule, occur in the examples of Rocail, and of Hakem, otherwise called Mocanna. ROCAIL. The first of these, however, is scarcely to be called an exception, as lying beyond the limits of all credible history. Rocail is said to have been the younger brother of Seth, the son of Adam. A Dive, or giant of Mount Caucasus, being hard pressed by his enemies, sought as usual among the sons of men for aid that might extricate him out of his difficulties. He at length made an alliance with Rocail, by whose assistance he arrived at the tranquillity he desired, and who in consequence became his grand vizier, or prime minister. He governed the dominions of his principal for many years with great honour and success; but ultimately, perceiving the approaches of old age and death, he conceived a desire to leave behind him a monument worthy of his achievements in policy and war. He accordingly erected, we are not told by what means, a magnificent palace, and a sepulchre equally worthy of admiration. But what was most entitled to notice, he peopled this palace with statues of so extraordinary a quality, that they moved and performed all the functions and offices of living men, so that every one who beheld them would have believed that they were actually informed with souls, whereas in reality all they did was by the power of magic, in consequence of which, though they were in fact no more than inanimate matter, they were enabled to obey the behests, and perform the will, of the persons by whom they were visited.1 HAKEM, Otherwise MOCANNA. Hakem was a leader in one of the different divisions of the followers of Mahomet. To inspire the greater awe into the minds of his supporters, he pretended that he was the Most High God, the creator of heaven and earth, under one of the different forms by which he has in successive ages become incarnate, and made himself manifest to his creatures. He distinguished himself by the peculiarity of always wearing a thick and impervious veil, by which, according to his followers, he covered the dazzling splendour of his countenance, which was so great that no mortal could behold it and live, but that, according to his enemies, only served to conceal the hideousness of his features, too monstrously deformed to be contemplated without horror. One of his miracles, which seems the most to have been insisted on, was that he nightly, for a considerable space of time, caused an orb, something like the moon, to rise from a sacred well, which gave a light scarcely less splendid than the day, that diffused its beams for many miles around. His followers were enthusiastically devoted to his service, and he supported his authority unquestioned for a number of years. At length a more formidable opponent appeared, and after several * D'Herbelot, Bibliothèque Orientale. battles he became obliged to shut himself up in a strong fortress. Here, however, he was so straitly besieged as to be driven to the last despair, and, having administered poison to his whole garrison, he prepared a bath of the most powerful ingredients, which, when he threw himself into it, dissolved his frame, even to the very bones, so that nothing remained of him but a lock of his hair. He acted thus with the hope that it would be believed that he was miraculously taken up into heaven; nor did this fail to be the effect on the great body of his adherents.1 ARABIAN NIGHTS' ENTERTAINMENTS. The most copious record of stories of Asiatic enchantment that we possess, is contained in the "Arabian Nights' Entertainments" to which we may add the "Persian Tales," and a few other repositories of Oriental adventures. It is true that these are delivered to us in a garb of fiction; but they are known to present so exact a picture of Eastern manners and customs, and so just a delineation of the follies, the weaknesses and credulity of the races of men that figure in them, that, in the absence of materials of a strictly historical sort of which we have to complain, they may not inadequately supply the place, and may furnish us with a pretty full representation of the ideas of sorcery and magic which for centuries were entertained in this part of the world. They have, indeed, one obvious defect, which it is proper the reader should keep constantly in mind. The mythology and groundwork of the whole is Persian: but the narrator is for the most part a Mahometan. Of consequence the ancient Fire-worshippers, though they contribute the entire materials, and are therefore solely entitled to our gratitude and deference for the abundant supply they have furnished to our curiosity, are uniformly treated in these books with disdain and contumely as unworthy of toleration, while the comparative upstart race of the believers in the Koran are held out to us as the only enlightened and upright among the sons of men. Many of the matters most currently related among these supernatural phenomena are tales of transformation. A lady has two sisters of the most profligate and unprincipled character. 1 D'Herbelot, Bibliothèque Orientale. They have originally the same share of the paternal inheritance as herself. But they waste it in profusion and folly, while she improves her portion by good judgment and frugality. Driven to the extremity of distress, they humble themselves, and apply to her for assistance. She generously imparts to them the same amount of wealth they originally possessed, and they are once more reduced to poverty. This happens again and again. At length, finding them incapable of discretion, she prevails on them to come and live with her. By wearisome and ceaseless importunity they induce her to embark in a mercantile enterprise. Here she meets with a prince, who had the misfortune to be born in a region of fire-worshippers, but was providentially educated by a Mahometan nurse. Hence, when his countrymen were by divine vengeance all turned into stones, he alone was saved alive. The lady finds him in this situation, endowed with sense and motion amidst a petrified city, and they immediately fall in love with each other. She brings him away from this melancholy scene, and together they go on board the vessel which had been freighted by herself and her sisters. But the sisters become envious of her good fortune, and conspire, while she and the prince are asleep, to throw them overboard. The prince is drowned; but the lady with great difficulty escapes. She finds herself in a desert island, not far from the place where she had originally embarked on her adventure; and, having slept off the fatigues she had encountered, beholds on her awaking a black woman with an agreeable countenance, a fairy, who leads in her hand two black bitches coupled together with a cord. These black bitches are the lady's sisters, thus metamorphosed, as a punishment for their ingratitude and cruelty. The fairy conveys her through the air to her own house in Bagdad, which she finds well stored with all sorts of commodities, and delivers to her the two animals, with an injunction that she is to whip them every day at a certain hour as a further retribution for their crimes. This was accordingly punctually performed; and, at the end of each day's penance, the lady, having before paid no regard to the animals' gestures and pitiable cries, wept over them, took them in her arms, kissed them, and carefully wiped the moisture from their eyes. Having persevered for a length of time in this |