An implicit belief in magic is entertained by almost all Muslims; and him among them who denies its truth they regard as a freethinker or an infidel. Some are of opinion that it ceased on the mission of Moh?ammad; but these are comparatively few. Many of the most learned Muslims, to the present age, have deeply studied it; and a much greater number of persons of inferior education (particularly schoolmasters) have more or less devoted their time and talents to the pursuit of this knowledge. Recourse is had to it for the discovery of hidden treasures, for alchymical purposes, for the acquisition of the knowledge of futurity, to procure offspring, to obtain the affection of a beloved object, to effect cures, to guard against the influence of the evil eye, to afflict or kill an enemy or a rival, and to attain various other objects of desire.

There are two descriptions of magic: one is spiritual, and regarded by all but freethinkers as true; the other natural, and denounced by the more religious and enlightened as deceptive.

I. Spiritual magic, which is termed er-Rooh?Ánee (vulg. Rowh?Ánee), chiefly depends upon the virtues of certain names of God and passages from the K?ur-Án, and the agency of Angels and Jinn. It is of two kinds: High and Low (´Ilwee and Suflee), or Divine and Satanic (Rah?mÁnee, i.e. relating to "the Compassionate," and Sheyt?Ánee).

1. Divine magic is regarded as a sublime science, and is studied only by good men, and practised only for good purposes. Perfection in this branch of magic consists in the knowledge of "the most great name" of God (el-Ism el-Aa?z?am); but this knowledge is imparted to none but the peculiar favourites of heaven. By virtue of this name, which was engraved on his seal-ring, SuleymÁn (Solomon) subjected to his dominion the Jinn and the birds and the winds. By pronouncing it, his minister Ás?af, also, transported in an instant to the presence of his sovereign in Jerusalem the throne of the Queen of Sheba.[80] But this was a small miracle to effect by such means; for by uttering this name a man may even raise the dead. Other names of the Deity, commonly known, are believed to have particular efficacies when uttered or written; as also are the names of the Prophet; and Angels and good Jinn are said to be rendered subservient to the purposes of divine magic by means of certain invocations. Of such names and invocations, together with words unintelligible to the uninitiated in this science, passages from the K?ur-Án, mysterious combinations of numbers, and peculiar diagrams and figures, are chiefly composed written charms employed for good purposes. Enchantment, when used for benevolent purposes, is regarded by the vulgar as a branch of lawful or divine magic; but not so by the learned: and the same remark applies to the science of divination.

2. Satanic magic, as its name implies, is a science depending on the agency of the Devil and the inferior evil Jinn, whose services are obtained by means similar to those which propitiate, or render subservient, the good Jinn. It is condemned by the Prophet and all good Muslims, and only practised for bad purposes.

BÁbil, or Babel, is regarded by the Muslims as the fountain head of the science of magic, which was, and, as most think, still is, taught there to mankind by two fallen angels, named HÁroot and MÁroot, who are there suspended by the feet in a great pit closed by a mass of rock. According to the account of them generally received as correct, these two angels, in consequence of their want of compassion for the frailties of mankind, were rendered, by God, susceptible of human passions, and sent down upon the earth to be tempted. They both sinned, and being permitted to choose whether they would be punished in this life or in the other, chose the former. But they were sent down not merely to experience temptation, being also appointed to tempt others by means of their knowledge of magic; though it appears that they were commanded not to teach this art to any man "until they had said, 'Verily we are a temptation; therefore be not an unbeliever.'"[81] The celebrated traditionist, MujÁhid, is related to have visited them under the guidance of a Jew. Having removed the mass of rock from the mouth of the pit or well, they entered. MujÁhid had been previously charged by the Jew not to mention the name of God in their presence; but when he beheld them, resembling in size two huge mountains, and suspended upside-down, with irons attached to their necks and knees, he could not refrain from uttering the forbidden name; whereupon the two angels became so violently agitated that they almost broke the irons which confined them, and MujÁhid and his guide fled back in consternation.[82]

Enchantment, which is termed es-Seh?r, is almost universally acknowledged to be a branch of satanic magic; but some few persons assert that it may be, and by some has been, studied with good intentions, and practised by the aid of good Jinn: consequently, that there is such a science as good enchantment, which is to be regarded as a branch of divine or lawful magic. The metamorphoses are said to be generally effected by means of spells or invocations to the Jinn, accompanied by the sprinkling of water or dust, etc., on the object to be transformed. Persons are said to be enchanted in various ways: some, paralyzed, or even deprived of life; others, affected with irresistible passion for certain objects; others, again, rendered demoniacs; and some, transformed into brutes, birds, etc. The evil eye is believed to enchant in a very powerful and distressing manner. This was acknowledged even by the Prophet.[83] Diseases and death are often attributed to its influence. Amulets,[84] which are mostly written charms, of the kind above described, are worn by many Muslims with the view of counteracting, or preserving from, enchantment; and for the same purpose, many ridiculous ceremonies are practised.

Divination, which is termed el-KihÁneh, is pronounced on the highest authority to be a branch of satanic magic, though not believed to be so by all Muslims. According to an assertion of the Prophet, what a fortune-teller says may sometimes be true; because one of the Jinn steals away the truth, and carries it to the magician's ear: for the Angels come down to the region next to the earth (the lowest heaven), and mention the works that have been pre-ordained in heaven; and the Devils (or evil Jinn) listen to what the Angels say, and hear the orders predestined in heaven and carry them to the fortune-tellers. It is on such occasions that shooting-stars are hurled at the Devils.[85] It is said that "the diviner obtains the services of the Sheyt?Án by magic arts, and by names [invoked], and by the burning of perfumes, and he informs him of secret things: for the Devils, before the mission of the Apostle of God," it is added, "used to ascend to heaven and hear words by stealth."[86] That the evil Jinn are believed still to ascend sufficiently near to the lowest heaven to hear the conversation of the Angels, and so to assist magicians, appears from the former quotation, and is asserted by all Muslims. The discovery of hidden treasures before alluded to, is one of the objects for which divination is most studied. The mode of divination called D?arb el-Mendel is by some supposed to be effected by the aid of evil Jinn; but the more enlightened of the Muslims regard it as a branch of natural magic.[87]

There are certain modes of divination which cannot properly be classed under the head of spiritual magic, but require a place between the account of this science and that of natural magic. The most important of these branches of KihÁneh is Astrology, which is called ´Ilm en-Nujoom. This is studied by many Muslims in the present day; and its professors are often employed by the Arabs to determine a fortunate period for laying the foundation of a building, commencing a journey, etc.; but more frequently by the Persians and Turks. The Prophet pronounced astrology to be a branch of magic.[88] Another branch of KihÁneh is Geomancy, called D?arb er-Raml;[89] a mode of divination from certain marks made on sand (whence its appellation), or on paper; and said to be chiefly founded on astrology. The science called ez-Zijr, or el-´EyÁfeh, is a third branch of KihÁneh; being divination or auguration chiefly from the motions and positions or postures of birds or of gazelles and other beasts of the chase. Thus what was termed a SÁnih?, that is, such an animal standing or passing with its right side towards the spectator, was esteemed among the Arabs as of good omen; and a BÁrih?, or an animal of this kind with its left side towards the spectator, was held as inauspicious.[90] El-K?iyÁfeh, under which term are included Chiromancy and its kindred sciences, is a fourth branch of KihÁneh. Et-TefÁul, or the taking an omen, particularly a good one, from a name or words accidentally heard or seen or chosen from a book, belongs to the same science.

The taking a fÁl, or omen, from the K?ur-Án is generally held to be lawful. Various trifling events are considered as ominous. For instance, a Sult?Án quitting his palace with his troops, a standard happened to strike a "thureiyÀ" (a cluster of lamps, so called from resembling the Pleiades), and broke them: he drew from this an evil omen, and would have relinquished the expedition; but one of his chief officers said to him, "O our Lord, thy standards have reached the Pleiades;"—and, being relieved by this remark, he proceeded, and returned victorious.[91] The interpretation of dreams, termed Taa?beer el-MenÁmÁt, must also be classed among the branches of this science. According to the Prophet, it is the only branch of divination worthy of dependance. "Good dreams," said he, "are one of the parts of prophecy," and "nothing else of prophecy remains." "Good dreams are from God; and false dreams from the Devil." "When any one of you has a bad dream, spit three times over your left shoulder, and seek protection with God from the Devil thrice; and turn from the side on which the dream was, to the other."[92] This rule is observed by many Muslims. Dreams are generally so fully relied upon by them as to be sometimes the means of deciding contested points in history and science. The sight, in a dream, of anything green or white, or of water, is considered auspicious; anything black or red, or fire, inauspicious.

This firm belief in dreams will be well illustrated by the following anecdote, which was related to me in Cairo, shortly after the terrible plague of the year 1835, by the sheykh Moh?ammad Et?-T?ant?Áwee, who had taken the trouble of investigating the fact, and had ascertained its truth.

A tradesman, living in the quarter of El-H?anafee, in Cairo, dreamed during that plague that eleven persons were carried out from his house to be buried, victims of this disease. He awoke in a state of the greatest distress and alarm, reflecting that eleven was the total number of the inhabitants of his house, including himself, and that it would be vain in him to attempt, by adding one or more members to his household, to elude the decree of God and give himself a chance of escape: so calling together his neighbours, he informed them of his dream, and was counselled to submit with resignation to a fate so plainly foreshown, and to be thankful to God for the timely notice with which he had been mercifully favoured. On the following day, one of his children died; a day or two after, a wife; and the pestilence continued its ravages among his family until he remained in his house alone. It was impossible for him now to entertain the slightest doubt of the entire accomplishment of the warning: immediately, therefore, after the last death that had taken place among his household, he repaired to a friend at a neighbouring shop, and calling to him several other persons from the adjoining and opposite shops, he reminded them of his dream, acquainted them with its almost complete fulfilment, and expressed his conviction that he, the eleventh, should very soon die. "Perhaps," said he, "I shall die this next night: I beg of you, therefore, for the sake of God, to come to my house early to-morrow morning, and the next morning and the next if necessary, to see if I be dead, and, when dead, that I am properly buried; for I have no one with me to wash and shroud me. Fail not to do me this service, which will procure you a recompense in heaven. I have bought my grave-linen: you will find it in a corner of the room in which I sleep. If you find the door of the house latched, and I do not answer to your knocking, break it open."

Soon after sunset he laid himself in his lonely bed, though without any expectation of closing his eyes in sleep; for his mind was absorbed in reflections upon the awful entry into another world, and a review of his past life. As the shades of night gathered around him he could almost fancy that he beheld, in one faint object or another in his gloomy chamber, the dreadful person of the Angel of Death: and at length he actually perceived a figure gliding in at the door, and approaching his bed. Starting up in horror, he exclaimed, "Who art thou?"—and a stern and solemn voice answered, "Be silent! I am ´Azraeel, the Angel of Death!"—"Alas!" cried the terrified man; "I testify that there is no deity but God, and I testify that Moh?ammad is God's Apostle! There is no strength nor power but in God, the High, the Great! To God we belong, and to Him we must return!"—He then covered himself over with his quilt, as if for protection, and lay with throbbing heart, expecting every moment to have his soul torn from him by the inexorable messenger. But moments passed away, and minutes, and hours, yet without his experiencing any hope of escape; for he imagined that the Angel was waiting for him to resign himself, or had left him for a while, and was occupied in receiving first the souls of the many hundred human beings who had attained their predestined term in that same night and in the same city, and the souls of the thousands who were doomed to employ him elsewhere.

Daybreak arrived before his sufferings terminated; and his neighbours, coming according to their promise, entered his chamber, and found him still in bed; but observing that he was covered up and motionless as a corpse, they doubted whether he were still alive, and called to him. He answered, with a faint voice, "I am not yet dead; but the Angel of Death came to me in the dusk of the evening, and I expect him every moment to make his return, to take my soul: therefore trouble me not; but see me washed and buried."—"But why," said his friends, "was the street-door left unlatched?"—"I latched it," he answered, "but the Angel of Death may have opened it."—"And who," they asked, "is the man in the court?" He answered, "I know of no man in the court: perhaps the Angel who is waiting for my soul has made himself visible to you, and been mistaken in the twilight for a man."—"He is a thief," they said, "who has gathered together everything in the house that he could carry away, and has been struck by the plague while doing so, and now lies dead in the court, at the foot of the stairs, grasping in his hand a silver candlestick."—The master of the house, after hearing this, paused for a moment, and then, throwing off his quilt, exclaimed, "Praise be to God, the Lord of all creatures! That is the eleventh, and I am safe! No doubt it was that rascal who came to me and said that he was the Angel of Death. Praise be to God! Praise be to God!"

This man survived the plague, and took pleasure in relating the above story. The thief had overheard his conversation with his neighbours, and, coming to his house in the dusk, had put his shoulder to the wooden lock, and so raised the door and displaced the latch within. There is nothing wonderful in the dream, nor in its accomplishment; the plague of 1835 entirely desolated many houses, and was mostly fatal to the young; and all the inhabitants of the house in question were young excepting the master.

The distinction of fortunate and unfortunate days should also here be mentioned. Thursday and Friday, especially the latter, are considered fortunate; Monday and Wednesday, doubtful; Sunday, Tuesday, and Saturday, especially the last, unfortunate. It is said that there are seven evil days in every [lunar] month: namely, the third, on which K?Ábeel (Cain) killed HÁbeel (Abel); the fifth, on which God cast down Adam from paradise, and afflicted the people of Yoonus (Jonas), and on which Yoosuf (Joseph) was cast into the well; the thirteenth, on which God took away the wealth of Eiyoob (Job), and afflicted him, and took away the kingdom from SuleymÁn (Solomon), and on which the Jews killed the prophets; the sixteenth, on which God exterminated and buried the people of Loot? (Lot), and transformed three hundred Christians into swine and Jews into apes, and on which the Jews sawed asunder ZekeriyÀ (Zachariah); the twenty-first, on which Pharaoh was born, and on which he was drowned, and on which his nation was afflicted with the plagues; the twenty-fourth, on which Numrood (Nimrod) killed seventy women, and cast El-Khaleel (Abraham) into the fire, and on which was slaughtered the camel of S?Álih?; and the twenty-fifth, on which the suffocating wind was sent upon the people of Hood.[93]

II. Natural magic, which is called es-SeemiyÀ, is regarded by most persons of the more enlightened classes of Muslims as altogether a deceptive art, no more worthy of respect than legerdemain; but it seems to be nearly allied to enchantment, for it is said to effect, in appearance, the most wonderful transformations, and to cause the most extraordinary visions; affecting the senses and imagination in a manner similar to opium. This and other drugs are supposed by some persons to be the chief means by which such illusions are caused; and perfumes, which are generally burnt in these performances, may operate in a similar manner. As such things are employed in performances of the kind called D?arb el-Mendel, before mentioned, these feats are regarded by many as effected by natural magic, notwithstanding what has been said above respecting the services of evil Jinn being procured by means of perfumes. Alchymy (El-KeemiyÀ) is a branch of natural magic. It is studied by many Muslims of the present day, and by some of considerable talents and attainments.

The most celebrated of the magicians who have gained notoriety in Egypt during the course of the last hundred years was the sheykh Ah?mad S?Ádoomeh, who flourished somewhat more than sixty years ago.[94] Several persons of Cairo, men of intelligence and of good education, have related to me various most marvellous stories of his performances, on the authority of eye-witnesses whom they considered veracious; but a more credible account of this magician I have found in the work of the excellent historian of Modern Egypt. This author mentions the sheykh S?Ádoomeh as an aged man of venerable appearance who derived his origin from the town of Semennood in the Delta, and who acquired a very great and extensive celebrity for his attainments in spiritual and natural magic, and for holding converse, face to face, with Jinn, and causing them to appear to other persons, even to the blind, as men acquainted with him informed the historian. His contemporaries, says this writer, entertained various opinions respecting him; but, among them, a famous grammarian and general scholar, the sheykh H?asan El-KafrÁwee, regarded him as a first-rate saint, who performed evident miracles; this learned man pronouncing as such the effects of "his legerdemain and natural magic." His fame he describes as having increased until he was induced to try an unlucky experiment.

A Memlook chief, Yoosuf Bey, saw some magic characters written on the body of one of his female slaves, and, exasperated by jealousy, commanded her with a threat of instant death to tell him who had done this. She confessed that a woman had taken her to the sheykh S?Ádoomeh, and that he had written this charm to attract to her the Bey's love. Upon hearing this, he instantly sent some attendants to seize the magician, put him to death, and throw him into the Nile; which was done.[95] But the manner in which the seizure was made, as related to me by one of my friends, deserves to be mentioned. Several persons, one after another, endeavoured to lay hold upon him; but every arm that was stretched forth for this purpose was instantly paralyzed, through a spell muttered by the magician; until a man behind him thrust a gag into his mouth, and so stopped his enchantments.

Of the stories related to me of S?Ádoomeh's miracles, the following will serve as a specimen:—In order to give one of his friends a treat, he took him to the distance of about half an hour's walk into the desert on the north of Cairo; here they both sat down, upon the pebbly and sandy plain, and, the magician having uttered a spell, they suddenly found themselves in the midst of a garden, like one of the gardens of paradise, abounding with flowers and fruit-trees of every kind, springing up from a soil clothed with verdure brilliant as the emerald and irrigated by numerous streamlets of the clearest water. A repast of the most delicious viands and fruits and wines was spread before them by invisible hands; and they both ate to satiety, taking copious draughts of the various wines. At length, the magician's guest sank into a deep sleep; and when he awoke, he found himself again in the pebbly and sandy plain, with S?Ádoomeh still by his side.

The reader will probably attribute this vision to a dose of opium or some similar drug; and such I suppose to have been the means employed; for I cannot doubt the integrity of the narrator, though he would not admit such an explanation,—regarding the whole as an affair of magic effected by the operation of the Jinn.

[80] K?ur. xxvii. 40; and Commentary of the JelÁleyn.