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ОглавлениеDŪMAH (دومة). A fortified town held by the Christian chief Ukaidar, who was defeated by the Muslim general K͟hālid, and by him converted to Muḥammadanism, A.H. 9. But the mercenary character of Ukaidar’s conversion led him to revolt after Muḥammad’s death. (Muir’s Life of Mahomet, vol. iv. p. 191.)
DAVID. Arabic Dāwud, or Dāwūd. A king of Israel and a Prophet, to whom God revealed the Zabūr, or Book of Psalms. [ZABUR.] He has no special title or kalimah, as all Muslims are agreed that he was not a law-giver or the founder of a dispensation. The account of him in the Qurʾān is exceedingly meagre. It is given as follows, with the commentator’s remarks translated in italics by Mr. Lane:—
“And God gave him (David) the kingship over the children of Israel, and wisdom, after the death of Samuel and Saul, and they [namely these two gifts] had not been given together to any one before him; and He taught him what He pleased, as the art of making coats of mail, and the language of birds. And were it not for God’s repelling men, one by another, surely the earth had become corrupt by the predominance of the polytheists and the slaughter of the Muslims and the ruin of the places of worship: but God is beneficent to the peoples, and hath repelled some by others.” (Sūrah ii. 227.)
“Hath the story of the two opposing parties come unto thee, when they ascended over the walls of the oratory of David, having been prevented going in unto him by the door, because of his being engaged in devotion? When they went in unto David, and he was frightened at them, they said, Fear not: we are two opposing parties. It is said that they were two parties of more than one each; and it is said that they were two individuals, angels, who came as two litigants, to admonish David, who had ninety-nine wives, and had desired the wife of a person who had none but her, and married her and taken her as his wife. [One of them said,] One of us hath wronged the other; therefore judge between us with truth, and be not unjust, but direct us into the right way. Verily this my brother in religion had nine-and-ninety ewes, and I had one ewe; and he said, Make me her keeper. And he overcame me in the dispute.—And the other confessed him to have spoken truth.—[David] said, Verily he hath wronged thee in demanding thy ewe to add her to his ewes; and verily many associates wrong one another, except those who believe and do righteous deeds: and few indeed are they.—And the two angels said, ascending in their [proper or assumed] forms to heaven, The man hath passed sentence against himself. So David was admonished. And David perceived that We had tried him by his love of that woman; wherefore he asked pardon of his Lord, and fell down bowing himself (or prostrating himself), and repented. So We forgave him that; and verily for him [was ordained] a high rank with Us (that is, an increase of good fortune in this world), and [there shall be for him] an excellent retreat in the world to come.” (Sūrah xxxviii. 20–24.)
“We compelled the mountains to glorify Us, with David, and the birds also, on his commanding them to do so, when he experienced languor; and We did this. And We taught him the art of making coats of mail (for before his time plates of metal were used) for you among mankind in general, that they might defend you from your suffering in warring with your enemies.—Will ye then, O people of Mecca, be thankful for My favours, believing the apostles?” (Sūrah xxi. 79, 80.)
Sale observes that Yaḥyā the commentator, most rationally understands hereby the divine revelations which David received from God, and not the art of making coats of mail.—The cause of his applying himself to this art is thus related in the Mirātu ʾz-Zamān:—He used to go forth in disguise; and when he found any people who knew him not, he approached them and asked them respecting the conduct of David, and they praised him and prayed for him; but one day, as he was asking questions respecting himself as usual, God sent to him an angel in the form of a human being, who said, “An excellent man were David if he did not take from the public treasury.” Whereupon the heart of David was contracted, and he begged of God to render him independent: so He made iron soft to him, and it became in his hands as thread; and he used to sell a coat of mail for four thousand [pieces of money—whether gold or silver is not said], and with part of this he obtained food for himself, and part he gave in alms, and with part he fed his family. Hence an excellent coat of mail is often called by the Arabs “Dāwudī,” i.e. “Davidean.” (See Lane’s translation of The Thousand and One Nights, chap. viii. note 5.)
David, it is said, divided his time regularly, setting apart one day for the service of God, another day for rendering justice to his people, another day for preaching to them, and another day for his own affairs.
DAʿWĀ (دعوى). A claim in a law-suit. A claim or demand. (See Hamilton’s Hidāyah, vol. iii. p. 63.)
DAʿWAH (دعوة). Lit. “A call, invocation (i.e. of God’s help).” A term used to express a system of incantation which is held to be lawful by orthodox Muḥammadans; whilst siḥr, “magic,” and kahānah, “fortune-telling,” are said to be unlawful, the Prophet having forbidden both.
From the Muslim books it appears that Muḥammad is believed to have sanctioned the use of spells and incantations, so long as the words used were only those of the names of God, or of the good angels, and of the good genii; although the more strict amongst them (the Wahhābīs, for example,) would say that only an invocation of God Himself was lawful—teaching which appears to be more in accordance with that of Muḥammad, who is related to have said, “There is nothing wrong in using spells so long as you do not associate anything with God.” (Mishkāt, xxi. c. i.) It is therefore clearly lawful to use charms and amulets on which the name of God only is inscribed, and to invoke the help of God by any ceremony, provided no one is associated with Him.
The science of daʿwah has, however, been very much elaborated, and in many respects its teachers seem to have departed from the original teaching of their Prophet on the subject.
In India, the most popular work on daʿwah is the Jawāhiru ʾl-K͟hamsah, by Shaik͟h Abū ʾl-Muwayyid of Gujerat, A.H. 956, in which he says the science is used for the following purposes. (1) To establish friendship or enmity between two persons. (2) To cause the cure, or the sickness and death, of a person. (3) To secure the accomplishment of one’s wishes, both temporal and spiritual. (4) To obtain defeat or victory in battle.
This book is largely made up of Hindu customs which, in India, have become part of Muḥammadanism; but we shall endeavour to confine ourselves to a consideration of those sections which exhibit the so-called science as it exists in its relation to Islām.
In order to explain this occult science, we shall consider it under the following divisions:
1. The qualifications necessary for the ʿāmil, or the person who practices it.
2. The tables required by the teacher, and their uses.
3. An explanation of the terms niṣāb, zakāt, ʿushr, qufl, daur, bazl, k͟hatm, and sarīʿu ʾl-ijābah, and their uses.
4. The methods employed for commanding the presence of the genii.
I. When anyone enters upon the study of the science, he must begin by paying the utmost attention to cleanliness. No dog, or cat, or any stranger, is allowed to enter his dwelling-place, and he must purify his house by burning wood-aloes, pastilles, and other sweet-scented perfumes. He must take the utmost care that his body is in no way defiled, and he must bathe and perform the legal ablutions constantly. A most important preparation for the exercise of the art is a forty-days’ fast (chilla), when he must sleep on a mat spread on the ground, sleep as little as possible, and not enter into general conversation. Exorcists not unfrequently repair to some cave or retired spot in order to undergo complete abstinence.
The diet of the exorcist must depend upon the kind of asmā, or names of God he intends to recite. If they are the asmāʾu ʾl-jalālīyah, or “terrible attributes” of the Almighty, then he must refrain from the use of meat, fish, eggs, honey, and musk. If they are the asmāʾu ʾl-jamālīyah, or “amiable attributes,” he must abstain from butter, curds, vinegar, salt, and ambergrise. If he intends to recite both attributes, he must then abstain from such things as garlic, onions, and assafœtida.
It is also of the utmost importance that the exorcist should eat things which are lawful, always speak the truth, and not cherish a proud or haughty spirit. He should be careful not to make a display of his powers before the world, but treasure up in his bosom the knowledge of his acquirements. It is considered very dangerous to his own life for a novice to practice the science of exorcism.
II. Previous to reciting any of the names or attributes of God for the establishment of friendship or enmity in behalf of any person, it is necessary to ascertain the initials of his or her name in the Arabic alphabet, which letters are considered by exorcists to be connected with the twelve signs of the zodiac, the seven planets, and the four elements. The following tables, which are taken from the Jawāhiru ʾl-K͟hamsah, occur, in a similar form, in all books on exorcism, give the above combinations, together with the nature of the perfume to be burnt, and the names of the presiding genius and guardian angel. These tables may be considered the key to the whole science of exorcism.
| Letters of the Alphabet arranged according to the Abjad [ABJAD], with their respective number. | 1 ا | 2 ب | 3 ج | 4 د | 5 ه |
| The Special Attributes or Names of God. | الله | باقى | جامع | ديان | هادى |
| Allāh. | Bāqī. | Jāmiʿ. | Dayyān. | Hādī. | |
| The Number of the Attribute. | 66 | 113 | 114 | 65 | 20 |
| The Meaning of the Attribute. | God. | Eternal. | Assembler. | Reckoner. | Guide. |
| The Class of the Attribute. | Terrible. | Amiable. | Terrible & Amiable combined. | Terrible. | Amiable. |
| The Quality, Vice, or Virtue of the Letter. | Friendship. | Love. | Love. | Enmity. | Enmity. |
| The Elements. (Arbaʿah ʿAnāṣir.) | Fire. | Air. | Water. | Earth. | Fire. |
| The Perfume of the Letter. | Black Aloes. | Sugar. | Cinnamon. | Red Sandal. | White Sandal. |
| The Signs of the Zodiac. (Burūj.) | Ḥamal. | Jauzāʾ. | Sarat̤ān. | S̤aur. | Ḥamal. |
| Ram. | Twins. | Crab. | Bull. | Ram. | |
| The Planets. (Kawākib.) | Zuḥal. | Mushtarī. | Mirrīk͟h. | Shams. | Zuhrah. |
| Saturn. | Jupiter. | Mars. | Sun. | Venus. | |
| The Genii. (Jinn.) | Qayupūsh. | Danūsh. | Nulūsh. | T̤wayūsh. | Hūsh. |
| The Guardian Angels. (Muwakkil.) | Isrāfīl. | Jibrāʾīl. | Kalkāʾīl. | Dardāʾīl. | Durbāʾīl. |
| Letters of the Alphabet arranged according to the Abjad [ABJAD], with their respective number. | 6 و | 7 ز | 8 ح | 9 ط | 10 ى |
| The Special Attributes or Names of God. | ولى | زكى | حق | طاهر | ياسين |
| Walī. | Zakī. | Ḥaqq. | T̤āhir. | Yāsīn. | |
| The Number of the Attribute. | 46 | 37 | 108 | 215 | 130 |
| The Meaning of the Attribute. | Friend. | Purifier. | Truth. | Holy. | Chief. |
| The Class of the Attribute. | Amiable. | Combined. | Combined. | Terrible. | Amiable. |
| The Quality, Vice, or Virtue of the Letter. | Love. | Love. | Hatred. | Desire. | Attraction. |
| The Elements. (Arbaʿah ʿAnāṣir.) | Air. | Water. | Earth. | Fire. | Air. |
| The Perfume of the Letter. | Camphor. | Honey. | Saffron. | Musk. | Rose Leaves. |
| The Signs of the Zodiac. (Burūj.) | Jauzāʾ. | Sarat̤ān. | Jady. | Ḥamal. | Mīzān. |
| Twins. | Crab. | Goat. | Ram. | Scales. | |
| The Planets. (Kawākib.) | ʿUt̤ārid. | Qamar. | Zuḥal. | Mushtarī. | Mirrīk͟h. |
| Mercury. | Moon. | Saturn. | Jupiter. | Mars. | |
| The Genii. (Jinn.) | Puyūsh. | Kapūsh. | ʿAyūsh. | Badyūsh. | Shahbūsh. |
| The Guardian Angels. (Muwakkil.) | Raftmāʾīl. | Sharkāʾīl. | Tankafīl. | Ishmāʾīl | Sarakīkāʾīl. |
| Letters of the Alphabet arranged according to the Abjad [ABJAD], with their respective number. | 20 ك | 30 ل | 40 م | 50 ن | 60 س |
| The Special Attributes or Names of God. | كافى | لطيف | ملك | نور | سميع |
| Kāfī. | Lat̤īf. | Malik. | Nūr. | Samīʿ. | |
| The Number of the Attribute. | 111 | 129 | 90 | 256 | 180 |
| The Meaning of the Attribute. | Sufficient. | Benignant. | King. | Light. | Hearer. |
| The Class of the Attribute. | Amiable. | Amiable. | Terrible. | Amiable. | Combined. |
| The Quality, Vice, or Virtue of the Letter. | Love. | Separation. | Love. | Hatred. | Desire. |
| The Elements. (ʿArbaʿah ʿAnāṣir.) | Water. | Earth. | Fire. | Air. | Water. |
| The Perfume of the Letter. | White rose leaves. | Apples. | Quince. | Hyacinth. | Different kinds of Scents. |
| The Signs of the Zodiac. (Burūj.) | ʿAqrab. | S̤aur. | Asad. | Mīzān. | Qaus. |
| Scorpion. | Bull. | Lion. | Scales. | Archer. | |
| The Planets. (Kawākib.) | Shams. | Zuhrah. | ʿUt̤ārid. | Qamar. | Zuḥal. |
| Sun. | Venus. | Mercury. | Moon. | Saturn. | |
| The Genii. (Jinn.) | Kadyūsh. | ʿAdyūsh. | Majbūsh. | Damalyūsh. | Faʿyūsh. |
| The Guardian Angels. (Muwakkil.) | Kharurāʾīl. | T̤at̤āʾīl. | Rūyāʾīl. | Hūlāʾīl. | Hamwākīl. |
| Letters of the Alphabet arranged according to the Abjad [ABJAD], with their respective number. | 70 ع | 80 ف | 90 ص | 100 ق | 200 ر |
| The Special Attributes or Names of God. | على | فتاح | صمد | قادر | رب |
| ʿAlī. | Fattāḥ. | Ṣamad. | Qādir. | Rabb. | |
| The Number of the Attribute. | 110 | 489 | 134 | 305 | 202 |
| The Meaning of the Attribute. | Exalted. | Opener. | Established. | Powerful. | Lord. |
| The Class of the Attribute. | Terrible. | Amiable. | Terrible. | Combined. | Terrible. |
| The Quality, Vice, or Virtue of the Letter. | Riches. | Enmity. | Intimacy. | Desire. | Friendship. |
| The Elements. (ʿArbaʿah ʿAnāṣir.) | Earth. | Fire. | Air. | Water. | Earth. |
| The Perfume of the Letter. | White Pepper. | Walnut. | Nutmeg. | Orange. | Rosewater. |
| The Signs of the Zodiac. (Burūj.) | Sumbulah. | Asad. | Mīzān. | Ḥūt. | Sumbulah. |
| Virgin. | Lion. | Scales. | Fish. | Virgin. | |
| The Planets. (Kawākib.) | Mushtarī. | Mirrīk͟h. | Shams. | Zuhrah. | ʿUt̤ārid. |
| Jupiter. | Mars. | Sun. | Venus. | Mercury. | |
| The Genii. (Jinn.) | Kashpūsh. | Lat̤yūsh. | Kalapūsh. | Shamyūsh. | Rahūsh. |
| The Guardian Angels. (Muwakkil.) | Lumāʾīl. | Sarhmāʾīl. | Ahjmāʾīl. | ʿItrāʾīl. | Amwākīl. |
| Letters of the Alphabet arranged according to the Abjad [ABJAD], with their respective number. | 300 ش | 400 ت | 500 ث | 600 خ |
| The Special Attributes or Names of God. | شفيع | تواب | ثابت | خالق |
| Shafīʿ. | Tawwāb. | S̤ābit. | K͟hāliq | |
| The Number of the Attribute. | 460 | 409 | 903 | 731 |
| The Meaning of the Attribute. | Accepter. | Forgiver. | Stable. | Creator. |
| The Class of the Attribute. | Amiable. | Amiable. | Terrible. | Combined. |
| The Quality, Vice, or Virtue of the Letter. | Enmity. | Sleeplessness. | Hatred. | Love. |
| The Elements. (ʿArbaʿah ʿAnāṣir.) | Fire. | Air. | Water. | Earth. |
| The Perfume of the Letter. | White Aloes. | Amber. | White Aloes. | Violet. |
| The Signs of the Zodiac. (Burūj.) | ʿAqrab. | Dalw. | Ḥūt. | Jady. |
| Scorpion. | Watering Pot. | Fish. | Goat. | |
| The Planets. (Kawākib.) | Qamar. | Zuḥal. | Mushtarī. | Mirrīk͟h. |
| Moon. | Saturn. | Jupiter. | Mars. | |
| The Genii. (Jinn.) | Tashyūsh. | Lat̤yūsh. | T̤wahyūsh. | Dālāyūsh. |
| The Guardian Angels. (Muwakkil.) | Amrāʾīl. | Azrāʾīl. | Mīkāʾīl. | Mahkāʾīl. |
| Letters of the Alphabet arranged according to the Abjad [ABJAD], with their respective number. | 700 ذ | 800 ض | 900 ظ | 1000 غ |
| The Special Attributes or Names of God. | ذاكر | ضار | ظاهر | غفور |
| Ẕākir. | Ẓārr. | Z̤āhir. | G͟hafūr. | |
| The Number of the Attribute. | 921 | 1001 | 1106 | 1285 |
| The Meaning of the Attribute. | Rememberer. | Punisher. | Evident. | Great Forgiver. |
| The Class of the Attribute. | Combined. | Terrible. | Terrible. | Amiable. |
| The Quality, Vice, or Virtue of the Letter. | Hatred. | Hatred. | Enmity. | Convalescence. |
| The Elements. (ʿArbaʿah ʿAnāṣir.) | Fire. | Air. | Water. | Earth. |
| The Perfume of the Letter. | Sweet Basil. | Laburnum. | Jasmine. | Cloves. |
| The Signs of the Zodiac. (Burūj.) | Qaus. | Dalw. | Ḥūt. | Ḥūt. |
| Archer. | Watering Pot. | Fish. | Fish. | |
| The Planets. (Kawākib.) | Shams. | Zuhrah. | ʿUt̤ārid. | Qamar. |
| Sun. | Venus. | Mercury. | Moon. | |
| The Genii. (Jinn.) | T̤wakapūsh. | Ghayūsh. | Ghafūpūsh. | ʿArkupūsh. |
| The Guardian Angels. (Muwakkil.) | Hart̤āʾīl. | ʿAtāʾīl. | Nurāʾīl. | Nuk͟hāʾīl. |
The sex of the signs of the Zodiac (burūj) has been determined as in the following table. Between males and females exists friendship; between males and hermaphrodites sometimes friendship sometimes enmity; between females and hermaphrodites the most inveterate enmity:—
| MALES. | FEMALES. | HERMAPHRODITES. | |||
| Ram | Burj-i-Ḥamal. | Bull | Burj-i-S̤aur. | Twins | Burj-i-Jauzāʾ. |
| Lion | Burj-i-Asad. | Scales | Burj-i-Mīzān. | Virgin | Burj-i-Sumbulah. |
| Scorpion | Burj-i-ʿAqrab. | Crab | Burj-i-Sarat̤ān. | Goats | Burj-i-Jady. |
| Fish | Burj-i-Ḥūt. | Watering Pot | Burj-i-Dalw. | ||
| Archer | Burj-i-Qaus. |
Astrologists have determined the relative dispositions of the planets (kawākib) to be as follows:—
| Venus | Venus | Jupiter | Jupiter | Sun | Jupiter | Sun | Friendship. | |
| and | and | and | and | and | and | and | ||
| Saturn. | Moon. | Venus. | Sun. | Moon. | Moon. | Venus. | ||
| Moon | Saturn | Jupiter | Mars | Venus | Mars | Sun | Mixed Friendship and Enmity or Indifference. | |
| and | and | and | and | and | and | and | ||
| Mercury. | Mercury. | Mercury. | Mercury. | Mercury. | Venus. | Mercury. | ||
| Saturn | Saturn | Mars | Mars | Saturn | Jupiter | Jupiter | Enmity. | |
| and | and | and | and | and | and | and | ||
| Sun. | Moon. | Moon. | Sun. | Sun. | Mars. | Saturn. |
The four elements (arbaʿah ʿanāṣir) stand in relation to each other as follows:—
| Water and Water. | Earth and Earth. | Friendship. | |
| Fire and Fire. | Air and Air. | ||
| Fire and Air. | Air and Water. | Mixed Friendship and Enmity or Indifference. | |
| Fire and Water. | Earth and Water. | Enmity. | |
| Fire and Earth. |
As an illustration of the use of these tables, two persons, Akram and Raḥīmah, contemplate a matrimonial alliance, and wish to know if it will be a happy union or otherwise.
The exorcist must first ascertain if the elements (arbaʿah ʿanāṣir), the signs of the zodiac (burūj), and the planets (kawākib), are amicably or inimicably disposed to each other in the cases of these two individuals, and also if there is a combination expressed in the ism or name of God connected with their initial letters.
In the present instance the initial letter of Akram is alif, and that of Raḥīmah, rā, and a reference to the foregoing tables will produce the following results:—
| Akram. | Raḥīmah. | |
| (اكرم). | (رحيمة). | |
| Initial letter. | Alif ا. | Rā ر. |
| The quality of the letter. | Friendship. | Friendship. |
| The element. | Fire. | Earth. |
| The attribute. | Allāh. | Rabb. |
| The quality of the attribute. | Terrible. | Terrible. |
| The planet. | Saturn. | Mercury. |
| The sign of the zodiac. | The ram. | The virgin. |
| The perfume. | Black aloes. | Rose water. |
| The genius. | Qayupūsh. | Rahūsh. |
| The angel. | Isrāfīl. | Amwākīl. |
In considering this case, the exorcist will observe that there is a combination in the attributes of God, both belonging to the asmāʾu ʾl-jalālīyah, or terrible attributes. There is also a combination in the quality of the letters, both implying friendship. Their respective planets, Saturn and Mercury, show a combination of either mixed friendship and enmity, or, perhaps, indifference. The sign of the zodiac, the ram being a male, and that of the virgin a hermaphrodite, show a possible alternation of friendship and enmity between the parties. The elements, fire and earth, being opposed, imply enmity. It therefore appears that there will be nothing against these two persons, Akram and Raḥīmah forming a matrimonial alliance, and that they may reasonably expect as much happiness from their union as usually falls to the lot of the human race. Should the good offices of the exorcist be requested, he will, by incantation, according to the table given, appeal to the Almighty as Allāh and Rabb, call in the aid of the genii Qayupūsh and Rahūsh, and of the guardian angels, Isrāfīl and Amwākīl. The perfumes he will burn in his numerous recitals will be black aloes and rose-water, and so bring about a speedy increase in the happiness of the persons of Akram and Raḥīmah!
III. As we have already explained, the incantations used by exorcists consist in the recital of either the names or attributes of God, or of certain formulæ which are given in books on the subject. In the Jawāhiru ʾl-K͟hamsah, there were many forms of incantation, but we select the following one to illustrate the subject:—
سبحانك لا اله الا انت رب كل شى و وارثه ورازقه و راحمه
Subḥānaka! lā ilāha illā anta! Rabba-kulli-shaiʾin! wa wāris̤ahu! wa rāziqahu! wa rāḥimahu!
Glory be to Thee! There is no deity but Thee! The Lord of All! and the Inheritor thereof! and the Provider therefor! and the Merciful thereon!
This incantation consists of forty-four letters, exclusive of vowel points, as is shown by the following table:—
| 1 | س | Sīn | 60 |
| 2 | ب | Bā | 2 |
| 3 | ح | Ḥā | 8 |
| 4 | ا | Alif | 1 |
| 5 | ن | Nūn | 50 |
| 6 | ك | Kāf | 20 |
| 7 | ل | Lām | 30 |
| 8 | ا | Alif | 1 |
| 9 | ا | Alif | 1 |
| 10 | ل | Lām | 30 |
| 11 | هـ | Hā | 5 |
| 12 | ا | Alif | 1 |
| 13 | ل | Lām | 30 |
| 14 | ل | Lām | 30 |
| 15 | ا | Alif | 1 |
| 16 | ا | Alif | 1 |
| 17 | ن | Nūn | 50 |
| 18 | ت | Tā | 400 |
| 19 | ر | Rā | 200 |
| 20 | ب | Bā | 2 |
| 21 | ب | Bā | 2 |
| 22 | ك | Kāf | 20 |
| 23 | ل | Lām | 30 |
| 24 | ل | Lām | 30 |
| 25 | ش | Shīn | 300 |
| 26 | ى | Yā | 10 |
| 27 | ء | Hamzah | 1 |
| 28 | و | Wau | 6 |
| 29 | و | Wau | 6 |
| 30 | ا | Alif | 1 |
| 31 | ر | Rā | 200 |
| 32 | ث | S̤ā | 500 |
| 33 | هـ | Hā | 5 |
| 34 | و | Wau | 6 |
| 35 | ر | Rā | 200 |
| 36 | ا | Alif | 1 |
| 37 | ز | Zā | 7 |
| 38 | ق | Qāf | 100 |
| 39 | هـ | Hā | 5 |
| 40 | و | Wau | 6 |
| 41 | ر | Rā | 200 |
| 42 | ا | Alif | 1 |
| 43 | ح | Ḥā | 8 |
| 44 | م | Mīm | 40 |
| 45 | هـ | Hā | 5 |
| 2613 |
In reciting such an invocation, units are reckoned as hundreds, tens as thousands, hundreds as tens of thousands, and thousands as hundreds of thousands.
In the above formula—
| Its niṣāb, or fixed estate, is the number of letters (i.e. 45) put into thousands = | 4,500 | ||
| Its zakāt, or alms, is the half of the niṣāb added to itself, 4,500 and 2,250 = | 6,750 | ||
| Its ʿushr, or tithes, is half of the above half added to the zakāt, 6,750 and 1,125 = | 7,875 | ||
| Its qufl, or lock, is half of 1,125 = | 563 | ||
| Its daur, or circle, is obtained by adding to its qufl the sum of the ʿushr and then doubling the total:— | |||
| 563 | |||
| 7,875 | |||
| —— | 8,438 | ||
| 8,438 | |||
| —— | 16,876 | ||
| Its baẕl, or gift, is the fixed number | 7,000 | ||
| Its k͟hatm, or seal, is the fixed number | 1,200 | ||
| Its sarīʿu ʾl-ijābah, or speedy answer, is the fixed number | 12,000 | ||
| Total | 56,764 |
After the exorcist has recited the formula the above number of times, he should, in order to make a reply more certain, treble the niṣāb, making it 135,000, and then add 2,613, the value of the combined number of letters, making a total of 137,613 recitals. The number of these recitals should be divided as nearly as possible in equal parts for each day’s reading, provided it be completed within forty days. By a rehearsal of these, says our author, the mind of the exorcist becomes completely transported, and, whether asleep or awake, he finds himself accompanied by spirits and genii (jinn) to the highest heavens and the lowest depths of earth. These spirits then reveal to him hidden mysteries, and render souls and spirits obedient to the will of the exorcist.
IV. If the exorcist wish to command the presence of genii in behalf of a certain person, it is generally supposed to be effected in the following manner. He must, first of all, shut himself up in a room and fast for forty days. He should besmear the chamber with red ochre, and, having purified himself, should sit on a small carpet, and proceed to call the genius or demon. He must, however, first find out what special genii are required to effect his purpose. If, for example, he is about to call in the aid of these spirits in behalf of a person named Bahrām (بهرام) he will find out, first, the special genii presiding over the name, the letters of which are, omitting the vowel points, B H R A M. Upon reference to the table it will be seen that they are Danūsh, Hūsh, Rahūsh, Qayupūsh, and Majbūsh. He must then find out what are the special names of God indicated by these letters, which we find in the table are al-Bāqī, “the Eternal,” al-Hādī, “the Guide,” ar-Rabb, “the Lord,” Allāh, “God,” al-Malik, “the King.” He must then ascertain the power of the letters, indicating the number of times for the recital, which will be thus:—
| B, | 2 | equal to | 200 |
| H, | 5 | equal,, to,, | 500 |
| R, | 200 | equal,, to,, | 20,000 |
| A, | 1 | equal,, to,, | 100 |
| M, | 40 | equal,, to,, | 4,000 |
| Total | 24,800 |
The exorcist should then, in order to call in the help of the genii, recite the following formula, not fewer than 24,800 times:—
Yā Danūshu! for the sake of the Eternal One!
Yā Hūshu! for the sake of the Guide!
Yā Rahūshu! for the sake of the Lord!
Yā Qayupūshu! for the sake of Allāh!
Yā Majbūshu! for the sake of the King!
The exorcist will perform this recital with his face turned towards the house of the object he wishes to affect, and burn the perfumes indicated according to the table for the letters of Bahrām’s name.
There are very many other methods of performing this exorcism, but the foregoing will suffice as a specimen of the kind of service. [MAGIC.]
