Myths and Legends of Babylonia and Assyria
Page: 115That the magic circle of mediæval times must have been evolved from the Chaldean is plain from the strong resemblance between the two. Directions for the making of a mediæval magic circle are as follows:—
In the first place the magician is supposed to fix upon a spot proper for such a purpose, which must be either in a subterranean vault, hung round with black, and lighted by a magical torch, or else in the centre of some thick wood or desert, or upon[Pg 276] some extensive unfrequented plain, where several roads meet, or amidst the ruins of ancient castles, abbeys, or monasteries, or amongst the rocks on the seashore, in some private detached churchyard, or any other melancholy place between the hours of twelve and one in the night, either when the moon shines very bright, or else when the elements are disturbed with storms of thunder, lightning, wind, and rain; for, in these places, times, and seasons, it is contended that spirits can with less difficulty manifest themselves to mortal eyes, and continue visible with the least pain.
When the proper time and place are fixed upon, a magic circle is to be formed within which the master and his associates are carefully to retire. The reason assigned by magicians and others for the institution and use of the circles is, that so much ground being blessed and consecrated by holy words and ceremonies has a secret force to expel all evil spirits from the bounds thereof, and, being sprinkled with sacred water, the ground is purified from all uncleanness; beside the holy names of God being written over every part of it, its force becomes proof against all evil spirits.
Babylonian demons were legion and most of them exceedingly malevolent. The Utukku was an evil spirit that lurked generally in the desert, where it lay in wait for unsuspecting travellers, but it did not confine its haunts to the more barren places, for it was also to be found among the mountains, in graveyards, and even in the sea. An evil fate befel the man upon whom it looked.
The Rabisu is another lurking demon that secretes[Pg 277] itself in unfrequented spots to leap upon passers-by. The Labartu, which has already been alluded to, is, strangely enough, spoken of as the daughter of Anu. She was supposed to dwell in the mountains or in marshy places, and was particularly addicted to the destruction of children. Babylonian mothers were wont to hang charms round their children's necks to guard them against this horrible hag.
The Sedu appears to have been in some senses a guardian spirit and in others a being of evil propensities. It is often appealed to at the end of invocations along with the Lamassu, a spirit of a similar type. These malign influences were probably the prototypes of the Arabian jinn, to whom they have many points of resemblance.
Many Assyrian spirits were half-human and half-supernatural, and some of them were supposed to contract unions with human beings, like the Arabian jinn. The offspring of such unions was supposed to be a spirit called Alu, which haunted ruins and deserted buildings and indeed entered the houses of men like a ghost to steal their sleep. Ghosts proper were also common enough, as has already been observed, and those who had not been buried were almost certain to return to harass mankind. It was dangerous even to look upon a corpse, lest the spirit or edimmu of the dead man should seize upon the beholder. The Assyrians seemed to be of the opinion that a ghost like a vampire might drain away the strength of the living, and long formulæ were in existence containing numerous names of haunting spirits, one of which it was hoped would apply to the tormenting ghost, and these were used for the purposes of exorcism. To lay a spirit the following articles were necessary: seven small loaves of roast[Pg 278] corn, the hoof of a dark-coloured ox, flour of roast corn, and a little leaven. The ghosts were then asked why they tormented the haunted man, after which the flour and leaven were kneaded into a paste in the horn of an ox and a small libation poured into a hole in the earth. The leaven dough was then placed in the hoof of an ox, and another libation poured out with an incantation to the god Shamash. In another case figures of the dead man and the living person to whom the spirit has appeared are to be made and libations poured out before both of them, then the figure of the dead man is to be buried and that of the living man washed in pure water, the whole ceremony being typical of sympathetic magic, which thus supposed the burial of the body of the ghost and the purification of the living man. In the morning incense was to be offered up before the sun-god at his rising, when sweet woods were to be burned and a libation of sesame wine poured out.