13. Black Magic

merarius, and Bullinger, all expressed their belief in the black art, while at the same period many asserted that they had formed compacts with the devil and had thus acquired supernatural power. With the de cay of the belief in witches after the eighteenth century, however, the idea that superhuman power might thus be gained gradually disappeared, al though certain Roman Catholic theologians, such as Oswald and Heinrich, still adhere to the older view.

The name "white magic," on the other hand, was given to the occult arts practised, especially in the sixteenth century, by various scholars, by which they professed to .produce supernatural results either by the aid of good spirits or by peculiar gifts and powers of the human soul. The acme of this form of magic was reached by the De trcculta phi losoPhia

14. White Magic

ral magic," " celestial magio" (tietrol- Magic, ogy and the casting of nativities), and "religious magic" (meditation and purification of the heart). Through " natural magic," which is based on a knowledge of the "quintessence," or all-pervading cosmic spirit, the human soul may gain the "hidden powers" by which it can often control nature, and rule the souls of the departed. Proceeding from the same theory of the " quintessence " or " macrocosm," Paraoelsus made the concept of the mystic sym pathy of all things the basis of his art of healing. Increasing rationalism and the advance of science, however, has caused the meaning of the term "white magic" to degenerate until it now connotes little more than legerdemain.

16. Magic and Modern Occultism

but as yet there is no uniformity re garding principles or method, sad even the name is not decided. Two tenden cies may be distinguished, one extending into the obscure realm of the future life and the world of spirits (see Psychical Research and Immortality), and the other restricted to the sphere of the human soul. Leaving out of consid eration the former class, there remains a long list of names and methods for the purely anthropological system of occultism, which has variously been termed " animal magnetism," " mesmerism," " electrobiologp," " somnambulism," " psychic power," " psychism," " transcendental physics," " practical magic," " occultism," " cryptic science," " frontier science," and even " cryptology," " so rology," " adelology," and " horology." Among the various subdivisions of natural magic mention may also be made of hypnotism and miad reading. (O. ZScsr.>sat.) Branroaswraz-: For primitive magic special attention is called to the literature given under CoMPwswTrva Ra r.rarox, particularly to the works of Chantepie de la Ssus eaye, Tylor, Brinton, Frazer, Jevone, Manahsrdt, Bor chart, Haddon, Lenormant, King, Davies, Budge, Skeat, and Lang, which together comprise s literature on the subject. Most of the works on the religions of Assyria, Babylonia and Egypt (see bibliographies under those articles), and India (see bibliography under Bawaawx rarr; Hrxaurex) deal adequately with magic is those countries. Note also the works named under Zoaoweraa, ZOBOABTnrANraiL Much material will also be found in the Hibbert Lectures (q.v.), and especially in the Annual Reports of the American Bureau of Ethnology. Consult further: P. Scholz, Die GStssndisnst and Zauberwesea bei den alleA Hebräier» and deren NachbarvGlksrn, Regensburg, 1877; J. Lippert, Die Religionen der europBischart Xutturrobiker in ihrem geschichtticAert Ursprung, Berlin, 1881; J. Rkville, Die Religion in Rom untar den Bsoerern, Leipsic, 1888; V. von Strauss, Dar alt?lpyptiadte Gdtter plaube, 2 vols., Heidelberg, 1889; B. du Prel, Bludien Ober Gedeimwissenschaften, 2 vols., Leipsic, 1890; idem. Die Maple ale NatururiaeereackaJt, Jews, 1899; J. Sepp, Die Religion der o,Ztert DeuGe>te» und ihr Fortbeetand bin our Gapenwart, Munich, 1890; R. timend, dlUeetamenE lichs Religionsgeschichte, Freiburg, 1893; F, T. Elworthy, The Evil Eye, an Account of this Ancient and Widespread superstition, London, 1895; )~'.. Rsciae, Le Mapieme. Paris, 1895; H. Zimmern, BsidBpe our Kenatnia der boby(p131dCii aseWischen Religion, Leipsic, 1898-1901; W. Kroll, An tilcar Aberpiaube, Hamburg, 1897: Uriarte. Die Map is du 19. Jahrhundarte, Berlin, 1897; W. J. Flags, Yoga; or Transformation: comparatiroe Statement of as various ro TiQiow Dogmas concerning the Soul . . . and of Maple, New York, 1898; W. Celsad, AltindiaeAes Zauberritual, Amsterdam, 1900; C. Grrfneieen, Der Ahnenkult und die Urrdiflion Israels, Halle, 1900; R. C. Thompson, Reports of the Magicians and Astrologers of Nineveh and Babylon, 2 vols., London, 1900; idem, The Devils and Evil Spirits of Babylonia, London, 1903; idam, Semitic Magic, its Origin and Development, London, 1908; A. J. Evens, The Mycenean Tree and . Pillar Cult, London, 1901; d. Opfart , SeeluAundart drei and fUnJaip. Eine babylonischs nwpischs Quadrattafel, Strasburg, 1902; J. Rune", Becher waArsapung bet den Babylonisrn rwcTt moei ReilaehriJF art sue der Hammurabi-Zeit, Leipsic, 1903; F. L. Griffith and H. Thompson, The Demotic Magical Papyrus of,Lon don and Leiden, 2 vols., London, 1904-05; , V. Henry. La Maple dana 1'Inde antique, Paris, 1904: A. Boiesier, Chair de textee relative h 14 divination aseyro-ba6ylanienne, Go nave, 1905; W. L. Hare, Babylonian Religion, ChaWaan maple, London, 1906; K. L. Parker, The Eualtlayi'Tribe, London, 1905; A. Wiedemann, Maple urd Zauberei im

128

alten Aegypten, Leipsic, 1905; A. C Haddon, Magic and Fetishism, London, 1906; Mary Hamilton, Incubation, London, 1908 ; W. Boueset, What is Religion, pp. 45-47, New York, 1907; A. Bros, La Religion des peuples non cdv3liala, chap. iii., Paris, 1907; E. Douttk, Maple et religion dana l'Afrlque du Nord, Paris, 1908; T. Scherman, Griechische Zauberpapyri, Leipsic, 1909. For later and modern magic consult: J. Braid, Magic, Witchcraft, Animal Magnetism, Hypnotism and Electrobiology, London, 1852; J. Burkchardt, Die Kultur der Renaissance in ltalien, vol. ii., Basel, 1860, Eng. transl., Civilization of . the Renaissance in Italy, 2 vols., London, 1878; C: Pazig, Treatyae of Magic Incantations, Edinburgh, 1886 ; A. Dieterich, A braxaa; Studien zur Religionsgeschichte des aputeren Altertums, Leipsic, 1891; C. Kiesewetter Geschichte des neuren Occultismus, 2 vols., Leipsic, 1891-94; F. Hartmann, Magic, White and Black, London, 1893; A. Thompson, Magic and Mystery, London, 1894; 8. L. M. Mathere, The Book of the Sacred Magic of Abra-Melin the Merge, London, 1898; A. E. Waits, The Book of Black Magic and of Pacts, Edinburgh, 1898 ; H. Weinel, Die Wirkungen des Geistes und der Geister im nachapoatolischen Zeitalter bra auf Irenæus, Freiburg, 1899; F. L. Gardner. Catalogue raiaonnk of Works on the Occult Sciences, Lon don, 1903; F. Hartmann, Die weiaee and achwarzs Magic oder das Geaetz des Geistes in der Natur, Leipsic, 1903; J. KSrmann-Alaech, S chwarze and weieae Magic. Aepyptische Myatarien, Hexenweaen, Faust's Hollenfahrt, Hollenzwang. Indische Wonder. Die Fakirs, Leipsic, 1904; F. Unger, Die achwarte Magic, ihre Meister und ihre Offer, Cothen, 1904 ; L. Thorndike, Place of Magic in the intellectual History of Europe, New York, 1905; H. R. Evans, The Old and New Magic, Introduction by P. Carus, Chicago, 1906; F. C. Conybesre, Myth, Magic, and Morale, London, 1909. A copious magazine literature on magic is indicated in Richardson, E ncyclopaxlia, p. 869. See also FansaieM; SurExeTTxioN. The reader will find the best materials for original study in books of travel among primitive peoples.