According to Islamic tradition, Allah created three types of beings: angels, made of light; humans, made of earth; and jinn, made of smokeless fire. Supernatural. Our patron and the patron of Humans and Jinn: Abu al-Qasim MUHAMMAD Son of Die Jinn und menschliche Krankheiten Abul Mundhakir Khalil ibn Ibrahim. des J*^hso bei Noth und Krankheit; die Verkündung des neuen Monats TDTI tmenschliche Leib den Buchstaben des Alfabets entstammt geschildert Sämmtliche Stücke sind mit dem vollständigen Namen, einige auch jinn.

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Search the history of over billion web pages on the Internet. Full text of ” Semitic magic: Indian Mythology, according to the Mahabharata. The History of Philosophy in Islam. Translated by Edward R. The theories put forward or maintained in this book are based on a study of menscliche intricate demonology which has gradually developed throughout the lands of Western Asia. The earliest written records of this magic are found in the jlnn incantation tablets from Assyria ; and, aided by the various stepping- stones afforded by Rabbinic tradition, Syriac monkish writings, and Arabic tales, we can trace its growth and decadence through three thousand years down to its survival in modern Oriental superstition.

Further- more, the parallels afforded by Aryan and Hamitic nations show how close the grooves are in which savage ideas run, and that the principles of magic are, broadly speaking, coincident in each separate nation, and yet, jin far as we know, of independent invention.

All these superstitions combine to throw light on jinn of the peculiar customs of the Old Testament, and help to explain the hidden reason why these customs existed. From a study of the characteristics of the evil spirits, which the Semite believed to exist everywhere, certain deductions can be made which bear intimately on our knowledge of the origins of certain tabus and the principle of atonement. These may be briefly stated thus: These according to the present theory indicate the advent, proximity, or presence of marriageable demons who jihn tolerate no meddling in their amours.

Die Jinn und menschliche Krankheiten

Hence the tribesman, fearing their jealousy, segregated the contaminated person from the rest of the tribe for such time as he deemed expedient.

The priest was then called in ktankheiten exorcise the demon, which he was able to do by a transference of the demoniac influence from the body of his patient into some other object.

The priest flrst of all inveigled or drove out the demon from the sick man into a wax figure or slaughtered kid, and he was then able to destroy it. As civilisation proceeded, the most probable theory is that the original idea of the slaughtered kid became merged in that of tlie ordinary sacriiice representing a common meal with the god. Xlll of a ‘ sin-otfering ‘ in the sense in which it is now understood, instead of being a receptacle for the demon cozened forth from the patient.

This apparently takes its origin in primitive cannibal feasts, the horror of which was softened as the Semites advanced in progress.

With their migration perhaps to a more fertile land where stress of poverty and famine did not demand jlnn extremities as cannibalism, and also from a contemporaneous rise in civilisation, it became natural to substitute a beast for a tribesman at the tribal sacrificial feasts.

The study of tabu from the Assyrian side has been comparatively neglected, and yet the evidence hitherto gleaned from the cuneiform writings shows that it existed in practically the same forms in Mesopotamia as in other countries. I had hoped to find more menschlichee of its presence in certain cuneiform tablets dealing with medical and menschkiche subjects in the British Museum, but my two applications for permission to copy un- published tablets menschlichw this nature were refused by the Museum authorities.

To my uncle, Frederic Thompson, I owe hearty thanks, not only for the care and trouble which he has taken in reading the proof – sheets, but also for many appropriate suggestions of which I have gladly availed myself.

Such a book as this must necessarily be imperfect, and not everyone will agree uund the deductions that have been made. But, as Hume says in his discussion on Miracles, ” a wise man, therefore, proportions his belief to the evidence The Demons and Ghosts Demoniac Possession and Tabu.


The Redemption of the Firstborn. Amencan Journal of Semitic Languages. Menscbliche, Akkadische und Sumerische Keilschrifttexte. Journal of the American Oriental Society. Journal of the Kraankheiten Society. Journal of Biblical Literature. Journal of the Ethnological Society. References to Kouyunjik Tablets in the British Kranheiten.

Proceedings of the Society of Biblical Archceology. Transactions of the Society of Biblical Archceology. Rawlinson, Inscriptions of Western Asia.

Die Jinn und menschliche Krankheiten – ZAHRAA

Zeitschrift der Deutschen Morgenldndischen Gesellschaft. Mathers the remarks which are written by the editor who apparently expects to be taken seriously ; his explanatory Introduction is intended purely and solely as a help to genuine Occult students, and ends with his defiance, “that undd the opinion of the ordinary literary critic who neither understands nor believes in Occultism, I care nothing.

As religious principles developed themselves among primitive savages, men began to learn something of the mysterious natural forces which would enable kraniheiten tribal wizard to pit himself due ghostly combat against the warlock of another clan, and defeat him by his. First, the priest who was the head of the profession, and after him a successive line of magic-workers in grades of decreasing ide, until we arrive at the bottom rung of the ladder, the witch whose business it is to cast spells, or make love-philtres or diet-drinks of herbs for a miserable price.

Then, when the existence of this lower order of 1 1 Kings xviii. Similarly, Pharaoh’s magicians cast down their wands, which become serpents and are finally swallowed by Aaron’s serpent, in the witch-doctor combat before the King of Egypt.

He quotes also Th.

Al-Beidawi quoted Sale, Koran, Surah vii says that these magicians imposed on the bystanders with pieces of rope and wood which they made to writhe like serpents. Other instances of Old Testament magic are contained in Exod.

Xix sorcerers is fully established and accredited, to whom the credulous or malicious poor will resort for aid in subterfuge, it behoves the priestly caste to set about defeating the machinations of such foes to law and order. For these lesser magicians, being able to invoke the powers of darkness, cause much of the tribute debit to the priests to find its way by illegal channels into their own pockets, and it is such upstart rivals who impoverish the temple.

Full text of “Literaturgeschichte der synagogalen Poesie”

From this arise so many of the decrees against sorcerers who have dared to set themselves in opposition to the established caste. The men of old never mistrusted the power of the sorcerer merely because he was of low degree ; to them he was quite as capable of laying a spell as the priest was of removing it.

Hence we find that, although mere conjuring is to-day krankheitn the lowest depths to which magic can descend, one of the most blatant tricks possible is described in the Assyrian legend of the Creation itself.

The gods assemble themselves to praise Marduk in chorus: Command now and let the garment vanish, and speak the word again and let the garment reappear! Then, when he called to each by name, they rejoined themselves in their first shapes to their heads. Hyya is told the story of a rider of a camel who cut off the head of the camel with his sword, and thereafter rang a bell, and the camel stood up. Hyya answers, “Did you see, after it stood up, that the place was dirty from blood and dust?

Hence it was only a dazzling of the eyes. Rodkinsonvii, According to Berossus, the Babylonian tradition maintained that man was made of the blood of Bel mixed with earth, and the fragment of cuneiform tablet identified by Menschlichr. In the same way in the Gilgamish Epic i, col. In this method of changing one material to something more valuable we may see the prototype of that goal of every wizard of the Middle Ages, the Philosopher’s Stone.

This monk, on leaving, told Isaac to bring him a piece of lead, and having melted it he took an krwnkheiten from a little wallet and poured it thereon, and it changed its colour and became gold.

Sorcerers in olden days were far more concerned with the utilitarian side of their craft than in working sterile wonders merely to please a crowd of sightseers ; theirs was the graver duty of freeing mankind from tabus of uncleanness, of casting out demons from possessed folk, menschluche relieving them from some spell laid upon them by a malignant witch.


Theirs, also, was the power to ward off all hostile ghosts, to lay troublesome spirits under a ban that they might not torment such mortals as lay within their reach.

The priesthood in which such powers were vested formed a large krankheten, particularly in the systematized methods of Babylonia, and their functions were manifold, allotted severally to menscnliche divisions of the caste, each with a descriptive name. Enmeduranki V had received from Samas and Adad the initiation to mysterious rites, the art of the baru, and he mensvhliche it to the diviners of Sippar and Babylon. The baru 1 King, Letters of Hammurahiy 17, 14 ; 42, The Cultus- tablet of Sippar treats of the installation of a haru to the Sun Temple, of the renewal of the privileges of this seer under the succeeding king, and also of the appoint- ment of a successor B.

Assurnasirpal B. It nud they, also, who are the medium for the favourable oracle which Esarhaddon receives concerning his reconstruction of Babylon. The functions of the asijm which menschliiche probably synonymous with mahnmii are diflferent. He is the incantation-priest and exorcist who cleanses tabus of uncleanness and removes bans, and he is the magician who chants the rites prescribed in such magical texts as the Surpu, Makiu, and Utukku series.

XXlll the atonement ceremony, to which a chapter will be devoted later. The ddite-spathe, mighty in decision, In my hand I hold. When I draw nigh unto the sick man All shall be assuaged. I am the magician born of Eridu, Begotten in Eridu and Subari. I, the magician, am thy slave. See also Martin, Textes Religieux, xiii, on the asipu. March thou on my right hand, Assist me on my left ; Add thy pure spell to mine, Add thy pure voice to mine, Vouchsafe to me pure unf, Make fortunate the utterances of my due, Ordain that my decisions be happy.

Let me be blessed where’er I tread. Let the man whom I now touch be blessed. Before me may lucky thoughts be spoken, After me may a lucky finger be pointed.

Oh that thou wert my guardian genius. And my guardian spirit! O God that blesseth, Marduk, Let me be blessed, where’er my path may be! Thy power shall god and man proclaim ; This man shall do thy service. And I too, the magician, thy slave.

Samas is before me, Sin is behind [me], Nergal is at [my] right hand, Ninib is at my left hand ; When I draw near unto the sick man, When I lay my hand on the head of the sick man.

May a kindly Spirit, a kindly Guardian, stand at my side. Of the zammaru less is known than of these other two, but from his name lie sang or chanted the ceremonials allotted to him.

On the other hand, the hassapu and hassnpfti in Hebrew hassdph are the wizard and witch who lay bans or cast spells on people, exponents of black magic, whose devices ‘ Devils and Evil Spirits of Babylonia, i, XXV the more legitimate priest-magician combated.

If the river makes that man to be innocent, and he be saved, he who accused him shall be put to death. He who plunged into the river shall take to himself the house of him who accused him. Going through the broad places, walking wp and down, She standeth in the street and turneth her feet, Through the broad place she hindereth passage. Of the well-favoured man she snatcheth away the love, Of the well-favoured maid she stealeth away the fruit, By her glance she taketh away her desire.

She looketh on a man, and snatcheth away his love, She looketh on a maid, and snatcheth away her fruit. A witch hath looked on me and pursued me, With her venom she hath hindered my passage.

With her sorcery she hath stopped my way.