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A history of the art of magic : containing anecdotes, explanation
of tricks and a sketch of the life of Alexander Hermann / by T.T.

Timayens.
Timayenis, T. T. (Telemachus Thomas), b. 1853.
New York : J.J. Little, 1887.
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HISTORY
OF THE
ART OF MAGIC
CONTAINING
ANECDOTES, EXPLANATION OF TRICKS
AND A SKETCH OF THE LIFE OF
ALEXANDER HERRMANN
BY
T. T. TIMAYENIS
MEMBER OP THE ORDER OT THE ROYAL CROSS OF GREECE
NEW YORK
PEESS OF J. J. LITTLE & 00,
10 to 20 Astor Place
1887
COPTRTGHT, 188T, BX
T. T. TIMAYENIS.
* *
TO THE READER.
From the fertile fields of ancient and modern literature,
I have culled the facts relating to the history of the art of
magic, to which the earlier pages of this little book are de-
voted. To give credit for everything recorded would seem
out of place in a work of this kind, encumbering .its pages
with useless data and difficult names. Such a course
would be at variance with my object, which is to present the
wonderful history of the art of magic in a brief and inter-
esting manner for the information and amusement of the
general reader.
THE ART OF MAGIC
It would require vast learning, Herculean labor, and a

longer period of time than is allotted to the life of man to
complete a history of the Art of Magic. Suffice it to say-
that as many different forms of magic exist as there are
nations upon the earth. No subject, indeed, is more attract-
ive and instructive than that of magic. It has had its in-
fluence on almost every phase of human thought ; it is
found in the fountain-heads from which spring history and
civilization.
The limits of the present book, undertaken at the request
of Mr. Alexander Herrmann, the best known prestidigi-
tateur of the modern school of 'magic, permit only a brief
synopsis of this wonderful art from the earliest to the pres-
ent time.
Magic has often been erroneously considered as exclu-
sively of Persian origin, which error the Athenian philoso-
pher Plato appears to have originated. It is not possible
to name any one country as the birthplace of magic. We
must look to the continent of Asia, to Asia at large, as its
native place. No section of the world is richer than Asia in
wildernesses, deep sequestered valleys, mournful solitudes
and gloomy caverns ; in fact, its deserts are as numerous
and extensive as its mighty rivers and inland seas.
That a secluded life, and especially one passed in the silence
and solitude of the desert, is conducive to the production of
1
2 THE ART OF MAGIC.
inward visions is shown by the history of the East in all

ages, where these deserts have always been regarded as the
favorite residence of spirits and apparitions. Even Isaiah,
the greatest and most influential of the Old Testament proph-
ets, speaks very plainly on this subject : "And Babylon,
the glory of kingdoms, the beauty of the Chaidees' excel-
lency, shall be as when God overthrew Sodom and Gomor-
rah. It shall never be inhabited, neither shall it be dwelt
in, from generation to generation ; neither shall the Ara-
bian pitch tent there ; neither shall the shepherds make
their fold there. But the wild beasts of the desert shall lie
there ; and their houses shall be full of doleful creatures ;
and owls shall dwell there, and satyrs* shall dance there."
In the book of Enoch passages are met with recording
instances in which spirits were banished to desert places by
magic. In the middle ages all secluded spots, by-paths,
deserts and solitudes were especially the trysting places of
spirits of every kind. The inhabitants of the Faroe and of
the Scottish islands have always been celebrated as particu-
larly subject to the influence of spirits and the devil ; and
Caesar and Plutarch both mention the British Isles as de-
serted and melancholy solitudes. We are told that in Shake-
speare's time (1564-1616) men were apt during the hours
of darkness to see a supernatural being in every bush, and
they could not enter a cemetery without expecting to en-
counter some departed spirit Wandering among the graves
or commissioned to reveal something momentous and deeply
affecting to the survivors. Fairies danced in the moonlight
glades or something preternatural perpetually occurred to
* In ancient Greek mythology the satyrs were spirits, half -human,
half-bestial, that haunted the woods and mountains.
THE ART OF MAGIC. 3
fill the living with admiration and awe. Shakespeare, in

his great tragedy of Macbeth, delineated the beliefs and
superstitions of his age by introducing witches on the stage.
The original and the best description of magic art was
grounded on this aphorism :
" Man may become, by the
assistance and co-operation of spiritual powers, and the ca-
pacities of his divine origin, capable of a higher sphere of
activity, as well without as within himself, which gives him
dominion not only over himself, but also over surrounding
nature/'
In the above aphorism we have, as it has been stated, the
original and the best description of magic art. The com-
mon belief, however, in later years was that which included
all occult science under the name of magic. Under the
"
title "occult science was understood enchantment and any
extraordinary operations, such as making gold, exorcising
spirits, reading the hand, the evil-eye, power over the
elements, and the transformation of human beings into
animals. The theories of spiritual apparitions, and the
transitions of demons into the human body, take their rise
in the philosophy of Heraclitus, according to whom demons
are attracted by matter. *
Everything that could be considered as wonderful, such as
the workings of natural powers in the magnet, or the divin-
ing wand, or any surprising action, was regarded at a later
period as magic and particularly as black magic, or the
black art.
* Heraclitus was bora about 535 b. c. in Ephesus, and is one of the

most subtle and profound of the metaphysicians of ancient Greece,
and it has truly been said that only of late years has he had his true
position assigned to him in the history of philosophy.
4 THE ART OF MAGIC.
The above superstitious beliefs respecting magic were,

comparatively speaking, of recent origin. Even the dogma
of Heraclitus (535 b. c. ) is modern when applied to magic ;
for magic art may well be said to have made its appearance
almost simultaneously with the creation of man.
That magic descended by tradition from the early ages, is
shown everywhere by the primitive records of the human
race. It is, in truth, intimately connected with the very
nature of man.
Magic was in fact nothing more nor less in the early times
than the wonderful power of the human mind to look into
the future, or to influence others without material means.
This natural power of man
is,
however, not frequently met

with, and not of that kind which every mind able to
is
is
appreciate according to its value. The knowledge of such
rare phenomena and their causes could, therefore, in remote
times, only be known to the wisest sages and rulers. These
as their secret learning and transmitted to
it
preserved
it
their children under the cloak of religion, with which all
their secrets were covered.
Magic derives its name from Magi (Greek jxdyoi), and
the word Mag was used by Jeremiah (629 b. c.) to indicate
Babylonian priest. The magi were men of austere habits
a
and were the most learned men of their times. A higher

knowledge of nature was implied in the term magic, with
which religion, and particularly astronomy, were associated.
The initiated and their disciples were called magicians — that
is, the wise — which was also the case later among the Greeks.
Plato especially praises the deep religious awe of the ma-
gicians, while both Lucian and Cicero speak of them as
"learned."
THE ART OF MAGIC. 5
Originally the magi were either themselves princes or

belonged to the higher class of society. Justice, truth, and
the power of self-sacrifice were the qualities of a magician.
The neglect of any one of these virtues was punished in the
most cruel manner. Cambyses, a Persian monarch, 1529
B. c, having commanded the execution of a priest (magician)
who had allowed himself to be bribed, had his skin stretched
over the chair in which his son and successor sat in his
judicial capacity.
That magic proceeded originally from Asia as a peculiar
and inborn gift of the human soul is shown not only by
Moses, but the oldest known records of humanity, as the
Zendavestas, the Vedas, etc.
In early ages men were firmly convinced that the most
perfect half, the real man, had originated in the world of
spirits. From this world he derived his vital energies,
being as little able to sever himself from its influence as the
boughs from the tree on which they grow.
In the very earliest ages, when man had just left the hand
of nature, and still sat at the feet of the Creator ; when the
senses were still imperfect, and the limbs were not freely
under the command of the will, man then communicated
directly with spirits. In the Genesis of Moses, the patriarchs
ate bread and milk with Elohim and set before them a fatted
calf. Homers gods, too, communicated directly with men.
At that time there were no ghosts or demons, and the ideas
of spirit and matter were not yet distinct. As soon, however,
as the primitive community was broken up by a more freely
expanding use of the senses; as soon as men had eaten of
the tree of knowledge, and wished to free themselves from
natural laws, that they might go their own way without fur-
6 TEE ART OF MAGIC.
ther obedience, then was the Creator no longer in Eden, and

the peaceful community was destroyed, for the tree of life
was not the tree of knowledge — He who sees God cannot live.
In the laws of Manu, who lived thirteen hundred years
before Christ, we find definite enactments against a perfected
but misused form of magic, just as similar laws are con-
tained in the Books of Moses. In the oldest Chinese writings
we also find sorcery mentioned as an art. Among the
Chaldeans and Babylonians sorcery and magical astrology
were as old as their history. The pure original idea of
magic, as a close study of nature, was, however, soon lost, or
at least speedily degenerated. The belief in magic peculiar
to the human mind took the form among the good of white
magic, among the bad of black magic, so that the study of
magic degenerated, rather leaning to the darkness of super-
stition than raised to the light of wisdom. What was still
worse, without believing in a devil it led people to cultivate
the arts of the devil. Even at the time of Zoroaster, who
is considered the first and earliest magician of the world,
magic was misused, and connected with unholy efforts and
the black art.
Among the Persians the magi represented the priesthood,
and magic was synonymous with their religious rites. Sooth-
saying was regarded as a higher revelation by the gods, and
to make themselves susceptible to the prophetic spirit and
to propitiate the spirits, they used the most powerful
prayers and chants. To bring themselves into closer com-
munion with the gods the magi led a life peculiar to them-
selves, their chief commands being to abstain from wine
and to eat but little animal food. Everything which could
excite the senses was absolutely forbidden.
THE ART OF MAGIC. 7
Their mode of life was strict and their first law purity.
Twice each day they were obliged to wash ; their garments
were of cotton or linen, and their shoes were made from the
papyrus. Their revenues were derived from farming their
own land, and from offerings voluntarily given. The money
thus derived was placed in a common treasury, from which
the guardians of the temple received their salaries. Their
food consisted principally of vegetables, but also occasionally
of flesh, which was first inspected by properly authorized
persons, and, being found healthy and sound, was marked by
a peculiar seal, for they knew that eruptions, various diseases
of the eyes, and other ailments arose from bad food. Pork
was only eaten once a month, at full moon ; fish, particu-
larly sea-fish, was also forbidden them.
One great characteristic of magic is the fixity with which
magical formulas framed thousands of years ago hold on
almost unchanged to this day. To understand this, it must
be borne in mind that, if there were any practical use in such
rules as those followed by the magi, they would have been
improved by experience into new shapes. But, they being
worthless and incapable of improvement, the motive of
change is absent, and the old precepts have held their ground,
handed down by faithful but stupid tradition from age to
age. We, therefore, venture to say that magic to-day in
Africa, Australia, or any part of Asia, is essentially the same
as it was thousands of years ago. We do not mean that
magic throughout the world is the same, for each nation
has a distinct form of magic peculiar to itself, but the
various forms current to-day, especially in semi-civilized or
barbarous portions of the world, are exactly the same as
they have been from time immemorial.
8 THE ABT OF MAGIC.
Let us now take a bird's-eye view of magic as practised

in different parts of the world. In early times there was
a universally accepted belief that living together and breath-
ing upon any person produced bad as well as good effects, and
if practised by a healthy person restored an undermined
constitution. This belief is to this day extant throughout
the coast of Asia Minor. People deem it injurious for a
child to sleep with a grown person. In ancient times it was
believed that to eradicate deeply rooted diseases a young and
fresh life was necessary. Especially pure virgins and young
children were supposed able to free persons from diseases by
their breath and even by their blood. The patient was to be
breathed upon by them and sprinkled with their blood. To
have bathed in the blood would have been better, could it
have been possible. History supplies us with many remark-
able instances of restoration to health, either by living with
healthy persons or being breathed upon by them. One of,
the most noteworthy is recorded in the Bible, of King David :
"Now King David was old and stricken in years, and they
covered him with clothes, but he got no heat. Wherefore
his servants said unto him, 'Let there be sought for my
lord the king a young virgin, and let her stand before the
king, and let her cherish him, and let her lie in thy bosom,
that my lord the king may get heat ; '" so they sought for
a damsel throughout all the coasts of Israel, and found
Abishag, a Shunammifce, and brought her to the king.
Bacon makes the remark that the girl probably rubbed
the king with myrrh and other balsamic substances, accord-
ing to the custom of Persian maidens.
Pliny recommends breathing on the forehead as a remedy.
Galen reckons among the most certain outward remedies for
THE ART OF MAGIC. 9
bodily weakness young persons who were laid on the bed, so as

to coyer the body of the sufferer. Eeinhart calls liying with
the young the restoration of the old. Bartholini says the
same, and that it is a preventive to the chilliness of old age.
Eudolph of Hapsburg is said, when very old and decrepit,
to have been accustomed to kiss, in the presence of their
relations, the daughters and wives of princely, ducal, and
noble personages, and to have derived strength and renova-
tion from their breath. The Emperor Frederic Barbarossa,
near the end of his life, was advised by a Jewish physician
to have young and healthy boys laid across his stomach, in-
stead of using fermentations. Johannes Damascenus, or
Eabbi Moses, states that for lameness and gout nothing bet-
ter could be applied than a young girl laid across the affected
part. Eeinhart says young dogs are also of great service,
which physicians lay, in certain cases, upon the abdomen of
the patient.
The story of Luc. Clodius Hermippus, who reached a
very great age by being continually breathed upon by young
girls, is well known. Kohausen records an inscription which
was discovered at Eome by an antiquary, by name Gomar.
It was cut on marble, and run as follows :
To iEsculapius and Health
This is erected by
L. Clodius Hermippus,
Who
By the breath of young girls
^ Lived 115 years and 5 days,
At which physicians were not a little
Surprised.
Successive generations, lead such a life !
10 THE ART OF MAGIC.
HEALING BY WOEDS.
"Is not my word as a fire ? saith the Lord; and like a
hammer that breaketh the rock in pieces ?" (Jer. xxiii. 29.)
Healing by words was common in the early ages, particu-
larly in the Church, and was used not only against the devil
and magic arts, but also against all diseases. Not only did
the early Christians heal by words, but the old magicians
performed their wonders by magical formulas. The Egyp-
tians were great believers in the magic power of words. The
Greeks were also well acquainted with the power of words,
and give frequent testimony of this knowledge in their
poems. Orpheus lulled the storm by his song, and Ulysses
stopped the bleeding of wounds by the use of certain words.
Cato is said to have possessed formulas for curing sprains,
while Marcus Varro is reported to have cured tumors in a
similar fashion.
This is not the place to enter more fully into this subject,
but it may not be superfluous to remember that in every
word there is a magical influence, and that each word is in
itself the breath of the internal and moving spirit. A word
of love, of comfort, of promise, is able to strengthen the
timid, the weak, and the physically ill. But words of
hatred, censure, enmity, or menace lower our confidence
and self-reliance. How easily the worldling, who rejoices
over good fortune, is cast down under adversity ! Despair
only enters where religion is not — where the mind has no
universal and Divine Comforter. But there
is,
probably, no
one entirely proof against curses or blessings.
HANDS.
By the touch of the hands visions and the power of
THE ART OF MAGIC. 11
prophecy are produced. When God desires to inspire a

prophet, what expression do we find employed ?
" Then the hand of the Lord came upon him, and he saw
and prophesied." When Elisha was asked by the kings of
Israel and Judah concerning the war with the Moabites, he
called a minstrel, " And it came to pass, when the minstrel
played, that the hand of the Lord came upon him," etc.
God has no human hands. The Bible, therefore, evi-
dently indicates the divine art, by the means common among
men when any one was to be thrown into ecstasy and should
prophesy.
TALISMANS.
Talismans or amulets are substances, particularly metals,
minerals, roots, and herbs, which were worn on the body,
either as preventives against or cures for disease. To this
day in Africa the natives make extensive use of
" fetiches,"
which are claws, fangs, roots, stones, and any other objects
fancied to be inhabited by spirits or invested with super-
human power. These fetiches the negroes trust against
evil fortune, with a confidence which no failure can shake
further than to cause the unlucky bearer to discard a par-
ticular fetich which has failed, and to replace it by a more
successful one.
In ancient times, the talismans were supposed to possess
the power of warding off misfortune or the effect of poison,
and were inscribed with astrological signs and numbers. In
later years, these talismans and amulets degenerated into
the wearing of bloodstones, loadstones, necklaces of amber,
images of saints, consecrated objects, etc.
Talismans were most frequently used by the Orientals,
who even at the present time employ them. People went
so far as to believe it possible to be placed in communica-

tion with the world of spirits by the aid of talismans ; that
by their use the loye and esteem of men were to be gained ;
and that by the mere wearing of such talismans others could
be brought into any wished for condition of mind. Orpheus,
for instance, says that it was possible to fix the attention of
an audience, and to increase their pleasure, by the use of
the loadstone.
A particular power was ascribed to precious stones.
An old writer states as follows :
The diamond has the power of depriving the loadstone of
its virtue, and is beneficial to sleep-walkers and the insane.
The Arabian diamond is said to guide iron towards the
pole, and is therefore called magnetic by some.
The agate disposes the mind to solitude. The Indian
is said to quench thirst if held in the mouth.
The amethyst banishes drunkenness and sharpens the wit.
The red bezoar is preventive against poison.
The garnet preserves health, produces a joyous heart,
but discord between lovers.
The sapphire makes the melancholy cheerful, if suspended
round the neck, and maintains the power of the body.
The red coral stops bleeding and strengthens digestion,
if worn about the person.
The crystal banishes bad dreams from the sleepers.
The chrysolite, held in the hand, repels fever.
The onyx reveals terrible shapes to the sleeper; worn
about the neck, it prevents epileptic fits.
The opal is a remedy for weak eyes.
The emerald prevents epilepsy, unmasks the delusions
of the devil, and sharpens the memory.
Amber cures dysentery and is a powerful remedy for all

affections of the throat.
The topaz cures hemorrhoids and sleep-walking, relieves
affections of the mind, and laid upon wounds stops the flow
of blood.
As it has been stated that to this day in Africa extensive
use is made of the "fetiches," which are the talismans or
amulets of the ancients, it may not be amiss to add a few
words concerning magic as it still exists in Africa.
In Africa the native sorcerer is the rain-maker, an office
of the utmost importance among tribes who may perish of
famine or disease after a long drought. It was the same in
prehistoric times in that country. The African sorcerer
has intercourse with demons. He is called every day to pre-
dict the future of a fight or a bargain or to discover lost or
stolen cattle. He professes to gain information from the
spirits, or uses his various modes of divination, such as tak-
ing omens from the cries of the eagle and the owl, the swim-
ming of berries, or the moving of sticks in his own hands
as they twitch spasmodically in nervous excitement. As
with magicians everywhere, his trade is profitable but dan-
gerous ; for if his arts of killing have been successful be-
yond bearing, or if public opinion decides that he has wil-
fully withheld the rain, he may be drowned or burned as
miserably as one of the many victims he has condemned to
death.
In ancient Egypt there existed a system by lot of lucky
and unlucky days of birth. To this day the sorcerers in
Madagascar have a similar system which, carried out with
stupid ferocity, has cost the lives of thousands of children
born in an evil hour. When the magician declares their
birth ill-omened, their fate is settled at once by putting

them to death. This reminds us that not later than 1440
Gilles de Laval, Baron de Eetz and Marshal of France (an
officer of the highest military rank), was- burned for the
crime of magic. It is alleged by Monstrelet that the mar-
shal put to death, if we are^to believe his own confession,
more than one hundred and sixty children and women in
delicate condition, pour des pratiques de magie, i. e. , for the
practices of magic.
Magic among the ancient Egyptians was generally of a
religious character. They have written formulas or docu-
ments, some of which were couched in the following lan-
guage : "I confide in the efficacy of that excellently written
book given to-day into my hand, which repels lions through
fascination, disables men, . . . which muzzles the
mouths of lions, hyenas, wolves, . . . the mouth of all
men who have bad faces, so as to paralyze their limbs." .
Another point deserving attention is the appearance, in
early Egypt, of the distinction between good and bad magic.
Magical curative arts were practised by learned scribes or
priests, and were doubtless in high esteem ; but when it
came to attracting love by charms or philters, or paralyzing
men by secret arts, this was held to be a crime. As long
ago as the time of Eameses III. it is recorded that one Hai
was accused of making images and paralyzing a man's hand,
for which he was condemned to death. This reminds us
that in 1453 Doctor Guillaume Edelin, professor in the Sor-
bonne, was condemned to death for having, upon " undeni-
able accusation and information," visited the nocturnal
meetings of witches and for having worshipped the devil in
the form of an image personating a goat.
In divinatory magic the Babylonians had elaborate codes

of rules, of which many have been preserved. Thus, "when
a woman bears a child and at the time of birth its teeth are
cut, the days of the prince will be long." Again, "If
a
dog goes to the palace and lies down on a throne, that palace
will be burned."
Diodorus Siculus, a Greek historian, born in Sicily, men-
tions the skill of the Chaldean priests in various branches
of magic ; their use of purifications, sacrifices, and chants
to avert evil and obtain good j their foretelling by omens,
dreams, prodigies, etc.
Ancient Greek literature shows the Greeks to have been
a people whose religion ran much into consulting oracle
gods at many temples, of which the shrine of Apollo at
Delphi was the chief. Kecromancy, i. e., the art of reveal-
ing future events by communication with the dead, was ex-
tensively practised. There was a famous oracle of the dead
near the river Acheron in Thesprotiae, where the departing
souls crossed on their way to Hades. The myth of Circe
turning the companions of Odysseus into swine shows the
barbaric belief in magical transformation of men into beasts :
" Then mingling for them Pramnian wine with cheese,
Meal, and fresh honey, and infusing drugs
Into the mixture, — drugs which made them lose
The memory of their home, — she handed them
The beverage, and they drank. Then instantly
She touched them with a wand, and shut them up
In sties, transformed to swine in head and voice,
Bristles and shape, though still the human mind
Remained to them. Thus sorrowing they were driven
Into their cells, where Circe flung to them
Acorns of oak and ilex, and the fruit
Of cornel, such as nourish wallowing swine."
Not less clearly does the story of Medea and her caldron
typify the witch-doctress with her drugs,, powerful both to
kill and to bring to life.
Medea was the daughter of iEetes,
king of the Colchians, who are said to have founded a set-
tlement on the east of the Black Sea and to the south of the
Caucasus. Medea was one of the " wise women " (witches
or sorceresses) of antiquity, and she took terrible revenge on
Jason for his desertion of her for another bride. Medea
may be considered one of the oldest witches in the magic
art. Her witchcraft, as mentioned by Greek authors who
lived about 600 b. a, was "old" even in their time. The
worship of Hecate, the moon-goddess, sender of midnight
phantoms, lent itself especially to the magicians. Hecate
was the chief goddess who presided over magic arts and
spells, for all incantations were performed by the light of
the moon. Medea is in this respect closely associated with
her worship. It is in an ancient Greek writer, Theocritus,
where we really find the "original recipe" employed by the
witches of Shakespeare. Theocritus, in one of his idyls,
represents a passionate witch crying to Hecate, the moon,
to shine clear while she compels, by sacrifice, her faithless
lover, and goes through the magic ritual of love and hate,
striving to bring her beloved one back to her by whirling
the brazen rhomb, scattering bones with the scattered bar-
ley, melting him to love by the melting wax, casting into
the fierce flames a torn shred of his cloak and laurels, to
crackle and blaze and be consumed, that his flesh shall be
consumed likewise. This ancient witchcraft ascribed magic
power to such filth as pounded lizards and the blood of
creatures untimely dead, revolting messes made familiar to
moderns, as it has been stated, by Shakespeare.
The ancient Greeks liyed also in fear of "the evil-eye," as

many still do, and they sought to avert its baneful influences
by the means still in use, spitting, symbolic gestures, and
the use of charms and amulets.
As to ancient Rome, much of the magic in the Latin poets
is only Greek sorcery in a Latin dress. We must not, how-
ever, forget that from the earliest antiquity, and among all
people, magic was often looked upon as a capital crime and
was punished as such. Among the Jews magicians were
sometimes severely dealt with, but for the most part they
were left unmolested by the Greeks and Egyptians. The
Romans enacted severe laws against those who practised
magic, condemning to death by fire those given to "malefic
arts," punishing with death their accomplices and associates,
and sending into perpetual exile those having in their pos-
session books on magic. The Romans enacted the above
severe laws because, during those times of superstition, the
astrologers * and magicians were so numerous in Rome that
720 years after the foundation of that city, the Emperor,
Augustus was obliged to issue a decree of banishment
against them. The Emperor Claudius was still more severe,
for, as Pliny informs us, he caused a Roman knight to be
executed because he carried in his bosom an egg, supposed
to be a serpent, in order to enchant his judges. This
superstition was also very common among the Druids.
It is evident that the Romans attributed magic properties
to eggs. Pliny informs us that the Romans were wont, on
eating eggs, "to break the shells into pieces, from fear of some
* Astrology, the so-called science by which various nations, in various
ways, have attempted to assign to the material heavens a moral influ-
ence over the earth and its inhabitants.
charm being practised against tliem. In many parts of

France the custom exists to this day of breaking, with scru-
pulous care, the shells of eggs, thus crushing the misfor-
tunes to which the eater would otherwise have been exposed.
On the other hand, Nero not only favored magic, but
caused magicians to come from Arabia, the fertile land of
superstitions and jugglery. He spent immense sums of
money to learn the mysteries of the art. Constantine the
Great enacted a law by which he decreed death against those
magicians whose superstitions injured health or led men to
impurity ; but he permitted the magic which cured sickness
and averted storms. The Emperor Leo, however, condemned
to death all magicians, without exception.
Constantius also passed decrees of death against those
who resorted to magic for curing diseases. It is said that
he beheaded a young man who, in order to free himself from
a pain in the stomach, repeated to himself the seven vowels
of the Greek alphabet, and alternately placed his hand on a
marble and on his stomach. Under the Eoman pontiffs the
magicians suffered still more terribly. Commissions of in-
quiry were appointed to deliver the country of sorcerers and
of all who had recourse to the infernal art of magic. These
" searchers" received orders to scour Germany, France, and
Italy, where reports of magicians, sorcerers, etc., caused terror
to weak minds and to those nurtured with superstition and
prejudice. Proud of their mission, they inflicted the most
excruciating torments that human ingenuity could invent, in
order that those thus tortured might make such answers as
their executioners desired. In this way many who were in-
nocent confessed ; for, as a poet says,
" Torture interrogates and suffering responds."
By these means they transformed into deserts populous

countries where they exercised their fatal inquisitorial
power. Those who escaped took to flight. In the early
centuries of the Eoman Church mention is often made of
the word sorcery, and capital punishment was pronounced
against those suspected of exercising the same in order to
cause their enemies to perish, or for having attempted by
false prophecies to introduce innovations into the state. It
was, however, only toward the end of the thirteenth century
that active measures were openly adopted against sorcery,
which was denounced as a league with the enemy of mankind,
a renunciation of the Supreme Being, an alliance with the
spirit of darkness — in fine, as one of the most abominable
of crimes.
A bull of Pope Innocent VIII. served to stimulate the
inquisitors. "We have learned," the bull declared, "that
a large number of persons of both sexes do not fear to
enter into relation with the infernal demons, and by their
sorcery strike equally men and animals, render sterile the
conjugal bed, cause the children of women to perish, as
well as the offsprings of animals, and wither the wheat in
the fields, the vines, the fruits of the trees, the grass and
pastures."
The consequences of this bull were frightful. In 1485
Cumanus in one year burned alive 41 women ; toward the
same epoch 100 men were burned in Italy. In 1515, 500
women were executed in Geneva under the denomina-
tion of Protestant sorcerers ; 48 more were burned in Ka-
vensburg, and the inquisitor Eemi boasted of having caused
to be executed in fifteen years more than 1,000 persons.
Strange though it may seem, these persecutions only tended
to extend the sphere and the influence of magic — a fact

which proves that an opinion, however revolting or strange,
finds ready martyrs the moment it is persecuted. Death
only propagates it, ridicule alone extinguishes it. Follow-
ing the bull of Innocent VIII., in 1484, documents of the
same nature were issued by Alexander VI., Leo X. in 1521,
and so on, but, as it has already been stated, they only served
to increase the number of sorcerers. The population was,
so to speak, divided into enchanters and enchanted. Del Rio
assures us that in 1515 more than 500 were executed in Switz-
erland, and more than 30,000 are said to have perished in
France. In Germany, against which country the bull of
Pope Innocent was^specially directed, sorcery " spread itself
prodigiously." At Wiirtzburg, in the short space of two
months, more than 157 persons were burned, among whom
were children ranging from the age of 9 to 12. From 1660
to 1664, in Linden, more than one-twentieth of the en-
tire population was turned over to the executioner's tender
mercies. One can safely assume that before the persecutions
ceased 100,000 persons were sacrificed in Germany alone, by
reason of the bulls of the Popes. In the beginning of the
seventeenth century, the greater number of those sacrificed
were innocent of any connection with magic, but being-
handed over to torture , together with their nearest relatives
and friends, a confession was secured which sent the victim
to execution.
There were many causes which tended to bring magic
into discredit, such as its heathenish doctrines, enmities, ig-
norance, superstition, scepticism, and the premature judg-
ment of shallow authors. Magic, therefore, was classed
with paganism, because some of its professors were heathen,
or were considered to be such, or because the magic arts

followed in the footsteps of heathenism, as, for instance,
the belief current in Spain, that the devil was visibly seen
to torment men.
perhaps, no country in the world where the
is,
There
popular beliefs respecting magic, sorcery, demonology, nec-
romancy, airy spirits, nymphs, etc., were so deeply rooted
as in Scotland and England.
" Go, make thyself like to nymph the sea;
o'
a
Be subject to no sight but mine; invisible

To every eyeball else. Go, take this shape,
And hither come in't hence, with diligence." Tempest.
:
During the reign of Henry VIII., attracted the

sorcery
attention of the government, and the operations of magic
and sorcery were deemed felony. In one year more than
6,000 persons were executed in Scotland for the crime of
demonology. Was not Bishop Jewel who declared to
it
Queen Elizabeth that sorcerers and magicians existed to an

enormous degree throughout England, so much so, that
"your subjects, your Majesty," he said, "languish unto
death
"
?
Was not Joan of Arc, more properly Joanneta Dare,

afterward known in France as Jeanne d'Arc (the Maid of
Orleans), charged with sorcery by the English, who had
been conquered by her bravery and enthusiasm Joan
?
never learned to read or write, and received her sole

religious instruction from her mother, who taught her to
recite the Pater Noster, Ave Maria, and Credo. In her
childhood she was noted for her abounding physical energy
;
but her vivacity, so far from being tainted by any coarse or

unfeminine trait, was the direct outcome of intense mental

activity and an abnormally sensitive nervous temperament.
This unfortunate young woman fell into the power of the
English, after having, by the valor and enthusiasm which
she displayed on various occasions, reanimated the wavering
courage of the French, and inspired them with the hope of
restoring liberty to their country. The people of England
looked upon her as a sorceress ; those of France, as an in-
spired heroine, while the educated classes of both coun-
tries considered her neither the one nor the other, but
only as an instrument that the celebrated Dunois, Count
of Orleans, employed to carry out the role he had assigned
to her. The Duke of Bedford, in whose hands Joan of
Arc fell, took her life, in order to blacken her memory with
the crime of sorcery, and cause her to lose the renown she
had acquired in France. The decree of condemnation
accused her of having frequented an old oak, under the
branches of which was a fountain called the oak of destiny.
The old sword and the white standard (it was of her own
design embroidered with lilies and having on the one side
the image of God seated on the clouds and holding the
world in his hand, and on the other a representation of the
Annunciation) she carried, were denounced as instruments
prepared by the demons, with whom she was in league.
Magic, however much hated and proscribed, was not the
less believed in. Stringent laws were enacted against it
even during the earliest times. In Leviticus, sorcery is pro-
hibited under the penalty of death, and whenever mention
of magic is made, it is done, not in a sceptical spirit, but
with reprobation. When a soothsayer was looked upon as
a false prophet, the inference was, not that magic itself was
unreal, but that this particular magician was pretending to

a supernatural power he did not possess. The literature of
the middle ages shows us how unbroken the faith of even
the educated classes remained in the reality of magic, and
that its more respectable branches, such as astrology and
alchemy, were largely followed, and indeed included in their
scope much of the real science of the period. The final fall
of magic began with the revival of science in the sixteenth
and seventeenth centuries, when the question was raised
whether the supposed effects of magic really took place or
not. In our day the occult sciences are rapidly dying out
among the educated classes of the civilized world, though
astrology still has its votaries, and the communications in
"spirit circles," by possessed mediums and spirit writing,
are what would in old times have been classed as necromancy.
But the influence of magic may yet be seen in the practice
employed of foretelling changes in the weather by the
moon's quarters, taking omens from seeing magpies and
hearing a dog howl at night, the fear of spilling salt, the
girls listening to the cuckoo to tell how soon they will be
married, pulling off the row of leaves to settle what the
lover's calling will be, and perhaps even compelling him to
come by a pin struck through the rushlight.
Looked at as a series of delusions, magic is distasteful to
the modern mind, which, once satisfied of its practical futil-
ity, is apt to discard it as folly unworthy of further notice.
This, however, is hardly doing it justice, for, as we have
shown, in the early developments of the human mind both
religion and science were intimately connected with magic,
whose various branches, unfruitful as they may be, are
nevertheless growths from the tree of knowledge.
Magic was yery early divided into two general classes —

white and black magic. The different methods which ma-
gicians employed to attain their end gave rise to various
branches of the art, the so-called occult sciences. Some
account of a few of these is given below.
AEROMANCY.
This name was given to divination through certain ap-
pearances in the air. Besides the observation of meteors it
included the study of the clouds, both those in process of
formation and those that assume a variety of shapes ; for
itwas believed that the cloud-forms foretold the happy and
unhappy aspect of the planets. It was claimed that the
four elements were peopled with spirits called sylphs,
nymphs, gnomes, salamanders, etc. The gnomes were de-
mons which lodged in the earth and were always intent upon
doing mischief. Water was the home of the nymphs, while
fire was that of the salamanders. The sylphs, peopling the
air, were the most beautiful and lovable creatures in the
world. We are told that one could easily approach them,
yet on one condition, which rendered it well-nigh impossi-
ble — it was, to be absolutely chaste.
ALECTRYOMANCY.
Alectryomancy was an ancient kind of divination which
attempted to foretell events by means of a cock, and was
employed among the Greeks in the following manner : A
circle was made on the ground and divided into twenty-four
equal portions or spaces ; in each space was written one of
the letters of the Greek alphabet, and upon each of these
letters was laid a grain of wheat. This being done, a cock
T&E ART OF MAGIC. 25
was placed within a circle and careful observation was made

of the grains he picked up. The letters corresponding to
these grains were afterward formed into a word, which word
was the answer decreed. It was thus that Libanius and
Jamblichus sought who should succeed the Emperor Valens.
They pronounced certain mysterious words, and examined
which would be the first letters discovered by a young cock
which they kept without food for some time. The first let-
ter was the Greek letter Theta (6), the second the Epsilon (e),
the third the Omicron (o), the fourth the Delta (d), and
thereby they came to the conclusion that the name of the
successor would begin by Theod. Upon this the Emperor
Valens put to death several of those supposed to aspire to
the throne and whose name commenced by Theod ; as, for
instance, Theodestes, Theodulos, Theodoras, Theodotes, etc.
He forgot, however, Theodosius, who succeeded him, and
who received the epithet of the Great.
The magicians attributed to the crowing of the cock the
power to break up the meetings of apparitions and spectres.
Thus, in the play of Hamlet, Horatio, speaking to his friend
Hamlet about the ghost, says :
" My lord, I did.
But answer made it none : yet once, methought,
It lifted up its head, and did address

Itself to motion, like as it would speak :
But, even then, the morning cock crew loud :
And at the sound it shrunk in haste away ;

And vanished from our sight."
ALEUROMANCY.
From the Greek word aleuron, meaning flour, is a sort of
divination practised by the aid of flour. It is sometimes also

called alphi toman cy.
ALOMANCY.
From the Greek als, meaning salt. This is divination by
salt, which the ancients regarded as sacred. It is well
known that salt was one of the most important ingredients
in ancient Greek sacrifices ; in fact, to omit placing a salt-
cellar near the spot where the sacrifice was to take place
was deemed the forerunner of great misfortunes. Among
early Christians salt was regarded as the symbol of wisdom,
and many people still regard it as a misfortune to spill salt
accidentally upon the table.
ANTHROPOMANCY.
This horrible divination was made by examining the en-

trails of the dead. Not a few instances are recorded where
emperors and kings have caused to be strangled numbers of
unoffending persons in the pursuit of this nefarious prac-
tice.
APANTOMANCY.
Prom the Greek apanto, to meet. It divination by

is
means of objects that one meets. Many have lived in con-
stant fear of crows, black cats, and white hens. The Indians
turn at once back into their houses if they meet a serpent on
their way. In some parts of France the people fear to meet
a rabbit, and peasants to this day believe that some misfor-
tune will happen to them if on rising they come across a
bare-headed woman.
ARITHMOMANCY.
Arithmomancy is a kind of divination or method of fore-
telling future events by means of numbers. The Gematria,

which constitutes the first part of the Jewish Cabala, is a
kind of Arithmomancy.
ASTROLOGY (JUDICIAL).
Astrology is generally divided into natural astrology, the
science which predicts the motions of heavenly bodies and
eclipses of the sun and moon, and judicial astrology, which
studies the influence of constellations on the destiny of men
and empires. The latter has taken root so deeply in the
human mind that neither experience, nor the falsity of its
predictions, nor the progress of civilization have been able
to totally extirpate it. To this day, a few may be found
who, from a superstitious reverence for the past, or the
spirit of contradiction, pride themselves on their adherence
to the belief in stellar influences. Even if the said science
were exact, it is difficult to see the advantage which would
result to the world at large for men to know their future ;
for they could not fight against the laws of destiny, while
they would have a premature source of sorrow in case an
ominou3 fate awaited them. What pleasure could such
knowledge have brought to Socrates, Phocion, Caesar, Pom-
pey, Charles I., Henry III., IV., Louis XVI., and many
others, whose names are inscribed on the bloody pages of
history ?
According to Herodotus, a Greek historian, born about

the year 484 B.C., the Egyptians must be considered as the
inventors of astrology, while others claim that we must
look to Chaldea as its birthplace. At any rate, it is difficult
to trace its origin, and a minute discussion of the subject
would carry us beyond the limits of the present work. M.
28 TEE ART OF MAGIC.
F. Hofer, in his History of Astronomy, remarks : "If we

wish to seek for the origin of the science, let us place a
child or a savage in presence of the earth and the heavens,
and ask what thoughts these suggest to him. We shall then
obtain a clew to guide us on our path/'
Suffice to say, that in every "part of the ancient world
astrology had its votaries, either as a native product, or
transplanted at some unknown time, from some unknown
region, and amalgamated so closely with the various
local beliefs as to lose all trace of its protoplastic condi-
tion.
The Chinese astrologists professed the power of produc-
ing or averting eclipses, the Etruscan priests asserted that
they could draw down or divert lightning.
Among the Greeks, Chilon, the Lacedemonian, was the
first who applied himself to the science of judicial astrol-
ogy. He maintained that heat, humidity, cold, and dry-
ness are the four qualities the different mixture of which
makes the diversity of the temperament of man. Heat
and humidity serve to generate, cold and dryness to destroy
the body, and these four qualities are disposed in man
according to celestial influences. The sun is the principle
of heat, and the moon that of humidity ; and according to
the disposition of these two great luminaries at the mo-
ment of the birth of the child, the latter brings to the
world the ferment of the malady which is to destroy it.
It can easily be seen that, from the very first, judicial
astrology, was, so to speak, a medical superstition. It did
not, however, long confine itself to this one phase, for
it,
general predictions of all sorts soon became attached to

and were freely made upon the authority of celestial in-
fluences. According to the tradition of the Arabs, the sun

presides over the brain, the heart, the marrow of the bones,
and the right eye ; Mercury over the tongue, mouth, hands,
legs, nerves, and imagination ; Saturn over the liver and
right ear ; Jupiter over the navel, chest, and intestines ;
Mars over the blood and nostrils ; Venus over the flesh ;
the moon over all the members, but principally over the
brain, lungs, stomach, and left eye.
Hence the nature of every man is in direct rapport with
the planet under which he is born. Thus, he who is born
under the domination of the sun is beautiful, frank, gener-
ous ; he who has been dominated by Venus is rich and fond
of pleasure ; by Mercury, clever, intelligent, and gifted with
an excellent memory ; by Saturn, unfortunate ; by Jupiter,
just and famous ; by Mars, happy and valiant. Colors even
belonged to the different planets : black to Saturn ; blue to
Jupiter ; red to Mars ; gold to the sun ; green to Venus;
white to the moon ; and mixed colors to Mercury.
The horoscope of a child newly born may be predicted as
follows : Let us suppose that it is born under the domina-
tion of the sun. According to the astrologers, the progression
which this planet accomplishes from the moment of the
birth of the child forms, day by day, the principal deter-
mination of its fortune for every year. Thus, a child being
born at ten minutes past one in the afternoon, its genea-
logical figure is computed upon that moment ; for it is the
root of its life, and the general figure we are always to fol-
low. But by computing the figure of the state in which
the sun and all planets find themselves the following day
at the same hour, and comparing this second figure with the
first, we obtain the fortune of the second year of the life of
the child. By continuing thus day by day, we can obtain

the relation of that which will designate the figure of each
day to each y^ar which corresponds to it.
The ages during which astrologers were dominant, either
by the terror they inspired, or by the martyrdom they en-
dured when their predictions were either too true or too
false, were the saddest in the world's history. In the times
of Augustus, it was a common practice for men to conceal
the day and hour of their birth, till, like Augustus, they
found a complacent astrologer. On the subject of astrolo-
gers there remains only to mention a few of their predictions
remarkable, either for their fulfilment, or for the ruin and
confusion they brought upon their authors. We begin with
one taken from Bacon's Essay of Prophecies : "When I
was in France, I heard from one Dr. Pena that the queen's
mother, who was given to curious arts, caused the king her
husband's natiyitie to be calculated under a false name, and
the astrologer gave a judgment that he should be killed in
a duell, at which the queene laughed, thinking her husband
to be above challenges and duels ; but he was slaine upon a
course at tilt, the splinters of the staff e of Montgomery go-
ing in at his bever."
A favorite topic of the astrologers of all countries has been
the immediate end of the world. As early as 1186 the earth
had escaped one threatened cataclysm of the astrologers.
This did not prevent Stoffler from predicting a universal
deluge for the year 1524 — a year, as it turned out, distin-
guished for drought. His aspect of the heavens told him
that in that year three planets would meet in the aqueous
sign of Pisces. The prediction was believed far and wide,
and President Aurial, at Toulouse, built himself a Noah's
ark — a curious realization, in fact, of Chaucer's merry in-

vention in the Miller's Tale. In China any false predic-
tion of the astrologers was punished with death. But, as
the Latin poet Juvenal says in his Sixth Satire, the astrolo-
gers' chief power depends on their persecution. One of the
most famous astrologers of the Middle Ages was Tycho
Brahe, the astronomer roval of Denmark, who not onlv from
his fifteenth year was devoted to astrology, but adjoining his
observatory at Uranienburg had a laboratory built in order
to study alchemy (the pretended art of making gold), and it
was only a few years before his death that he finally aban-
doned astrology. We may here notice one very remarkable
prediction of the master of Kepler, one of the founders of
modern astronomy. He carefully studied the comet of
1577, and it announced, he tells us, that on the north, in
Finland, there should be born a prince who should lay waste
Germany, and vanish in 1632. Gustavus Adolphus, it is
well known, was born in Finland, overran Germany, and
died in 1632. The fulfilment of the details of this proph-
ecy was, of course, nothing but a lucky hit, but we may con-
vince ourselves that Tycho Brahe had some basis of reason
for his prediction. He was no dupe of vulgar astrology, but
gifted rather with the happy inspiration of Paracelsus, who
saw in himself the forerunner and prototype of the scien-
tific ascendency of Germany. Born in Denmark of a noble
Swedish family, a politician, as were all his contemporaries
of distinction, Tycho, though no conjurer, could foresee the
advent of some great northern hero. Moreover, he was
doubtless well acquainted with a very ancient tradition, that
heroes generally came from the northern frontiers of their
native land, where they are hardened and tempered by the
three-fold struggles they wage with soil, climate, and bar-

barian neighbors.
Seeing that astrology once permeated all sciences, all re-
ligion, and all politics, it is not strange if traces of it crop
up where we should least expect them. To astrological poli-
tics we owe the theory of heaven-sent rulers, instruments
in the hands of Providence, and saviours of society. Napo-
leon as well as Wallenstein believed in his star. Many pass-
ages in our older poets are unintelligible without some
knowledge of astrology. Chaucer wrote a treatise on the
astrolabe, Milton constantly refers to planetary influences ;
in Shakespeare's King Lear, Gloucester and Edmund repre-
sent respectively the old and the new faith. We still con-
template and consider ; we still speak of men as jovial , sat-
urnine, or mercurial ; we still talk of the ascendency of
genius, or a disastrous defeat.
AXINOMAISTCT.
Prom the Greek axe, a hatchet, divination by the axe.
This instrument was placed in equilibrium upon a stake.
Thereupon the names of suspected persons were pronounced.
When the axe made some movement during the pronuncia-
tion of any of these names, it was deemed a certain proof
that the name was that of the guilty one.
BELOMANCY.
From the Greek helqs, an arrow. This is a method of

divination through the instrumentality of arrows, practised
in the Bast, but chiefly among the Arabians. Ezekiel says
that Nebuchadnezzar used this diyination to ascertain the
event of the war he was waging against the Jews.
In the employment of belomancy, two distinct methods

were in yogue. One was to mark a number of arrows, and
to put eleyen or more of them into a bag. These were after-
ward drawn out, and accordingly as they were marked, or
otherwise, were future events judged. Another way was to
have three arrows, upon one of which was written, God for-
bids it me ; upon another, God orders it me ; and upon the
third, nothing at all. These were put into a quiver, out of
which one of the three was drawn at random. If it hap-
pened to be that with the second inscription, the thing they
consulted about was to be done ; if it chanced to be that
with the first inscription, the thing was let alone ; and if it
proved to be that without any inscription, they drew over
again. Belomancy is an ancient practice, and is probably
that which Ezekiel mentions, chap. xxi. 21 ; at least St.
Jerome understands it so, and observes that the practice was
frequent among the Assyrians and Babylonians. Something
like it is also spoken of in Hosea (the first in order of the
minor prophets), only that staves are mentioned there instead
of arrows, which is rather rhabdomancy (from the Greek
rhabdos, stick) than belomancy. Grotius, as well as Jerome,
confound the two together, and show that they prevailed
much among the Magi, Chaldeans, and Scythians, from whom
they passed to the Sclavonians and thence to the Germans,
who were said by Tacitus to make use of belomancy. The
Turks to this day foretell the result of a battle in this way.
BOTAMANCY.
From the Greek botanon, plant, divination by plants.

We know very little how this sort of divination was prac-
tised, but evidently a considerable knowledge of natural
3
history must have been necessary, if it were based upon the

observation of phenomena that certain plants present.
CAPNOMANCY.
From the Greek Kapnos, smoke. Divination by the smoke

of sacrifices. If during a sacrifice the smoke was thin and
light, curling itself and ascending straight up towards the
sky, the omen was propitious ; if it scattered itself in ail
directions, it was the contrary. Favorable conditions of
the atmosphere were indispensable to attain the result
wished for.
CARTOMANCY.
Divination by drawing cards.
CATOPTROMANCY.
This was another species of divination used by the an-

cients, and was performed by means of a mirror.
Pausanias says that this method of divination was in vogue
among the Achaians, when those who were sick and in dan-
ger of death let down a mirror or looking-glass, fastened
by a thread, into a fountain before the Temple of Ceres ;
then, looking into the glass, if they saw a ghastly, disfig-
ured face, they took it as a sure sign of death ; but, on the
contrary, if the face appeared fresh and healthy, it was a
token of recovery. Sometimes glasses were used without
water, and the images of future things, it is said, were rep-
resented in them.
The Egyptian hierophants, as well the magicians of
as
ancient Greece and Eome, were accustomed to astonish their

dupes with optical illusions, visible representations of the
divinities and subdivinities passing before the spectators in
dark subterranean chambers. From the descriptions of an-

cient authors we may conjecture that the principal optical
illusion employed in these effects was the throwing of spec-
tral images of living persons and other objects upon the
smoke of burning incense by means of concave metal mir-
rors. But, according to the detailed exposure of the tricks
of the magicians, it appears that the desired effect was often
produced in a simple way by causing the dupe to look into a
cellar through a basin of water with a glass bottom stand-
ing under a sky-blue ceiling, or by figures on a dark wall,
drawn in inflammable material and suddenly ignited.
The flashes of lightning and the rolling thunder which
sometimes accompanied these manifestations were easy
tricks now familiar to everybody as the ignition of lycopo-
dium and the shaking of a sheet of metal.
CEPHALOMANCY.
This operation consisted in burning upon coals the head
of a donkey. This sacrifice was made to demons, and com-
pelled them to respond to the questions addressed to them.
CEROMANCY.
Wax was melted, and it was allowed to fall, drop by drop,

into the water. The form which these "droppings" as-
sumed indicated a propitious or unpropitious event. This
divination is especially in vogue among the Turks.
CHIROMANCY.
Commonly known as palmistry. It is divination by in-

specting the lines and configuration of the hand. Chiro-
mancy seeks in the palm of the hand certain relations
supposed to be closely allied with the seven planets. Ac-

cording to the palmisters the upper part of the thumb, or
the elevation of the hand which is at the root of the thumb,
is under the domination of Venus ; others, however, place
it under that of Mars. The triangle formed by the lines of
the hand is attributed by some to Mars and by others to
Mercury. The capital letter A, formed and figured in the
quarter of the hand which is dominated by Jupiter is a prog-
nostic of wealth ; in the quarter of the sun, of a great for-
tune ; in the quarter of Mercury, of successes ; in the
quarter of Venus, of inconstancy ; in the quarter of Mars,
of cruelty ; in the quarter of the moon, of weakness.
The seven first letters of the alphabet, devoted to the
seven planets, have each their particular signification, when
they are formed by the seven lines of the hand. But as the
formation of letters is different in several languages the
lines of the hand must necessarily have different meanings
among the Arabs, Chinese, Greeks, French, English, etc.
The little white lines that are often to be seen upon the
nails presage, when they are numerous, that the appearances
upon which one counts are vain. We are told that the palm-
ister should feel neither love nor hate toward the person
whose hand he is examining. Under this condition only
can the result prove true. The hand examined must be
well washed and its possessor be in a state of complete
tranquillity, avoiding excess of heat or cold. There is also
a dispute as to which hand should be examined. Some
maintain that the right hand is the proper one among men,
or those born in the day, while it is the left for women, or
for those born in the night. Others claim the exact con-
trary.
In this sort of divination, not only are the lines of the

hand observed, but also their largeness, length, color, and
depth. The form and largeness of the hand is also consid-
ered, as well as the shape of the fingers and nails. The
stupidity of palmistry is evident from the fact that among
many thousand hands not even two are to be found alike.
CLEKOMANCY.
This kind of divination is performed by the throwing of

dice or little bones, and observing the points or marks
turned up.
At Bura, a city of Achaia, there was a celebrated Temple
of Hercules, where such as consulted the oracle, after pray-
ing to the idol, threw four dice, the points of which being
well scanned by the priest, he was supposed to draw an an-
swer from them.
CLEDOKISM.
This word is derived from the Greek chleson, which sig-

nifies two things, viz., a report and a bird. In the former
sense, cledonism should denote a kind of divination drawn
from words occasionally uttered. Cicero observes that the
Pythagoreans made observations not only of the words of
the gods, but also of those of men, and accordingly believed
the pronouncing of certain words — e. g., incendium — at a
meal verj^unlucky. Thus, instead of prison, they employed
the term domicilium ; and to avoid calling the Furies by
the name Erinyes, which was supposed to be displeasing to
them, they said Eumenides. In the second sense, Cledon-
ism would seem to be divination drawn from birds, the
same as ornithomancy.
COSCISTOMAKCY,
As the word implies, is the art of diyination by a sieve.
The sieve being suspended, after the repetition of a cer-
tain formula, is taken between two fingers only, and the
names of the persons suspected repeated. He at whose
name the sieve turns, trembles, or shakes, is reputed guilty
of the charge in question. This doubtless must be a very
ancient practice. Theocritus, in his Third Idyllion, men-
tions a woman who was very skilful in it. It was sometimes
also practised by suspending the sieve by a thread, or fixing
it to the points of a pair of scissors, giving it room to turn,
and naming, as before, the parties suspected. In this man-
ner coscinomancy is still employed in some parts of Eng-
land. From Theocritus it appears that it was not only used
to find out culprits, but also to discover secrets,
DACTYLOMANCY.
This issort of divination performed by means of a ring.
a
It was done by holding a ring, suspended by a fine thread,
over a round table, whose edge contained a number of
marks with the 24 letters of the Greek alphabet. The
ring, in shaking or vibrating over the table, stopped over
certain letters, which, being joined together, composed the
required answer. But this operation was preceded and ac-
companied by several superstitious ceremonies. The ring
was to be consecrated with a great deal of mystery. The
person holding it was to be clad in linen garments to the
very shoes, his head was to be shaven all round, and he was
to hold vervain in his hand.
The whole process of this mysterious rite is given in the
29th book of Ammianus Marcellinus.
EXTISPICIUM.
(From exta and spicere, to view, consider.) The name of
the officer who examined the entrails of the victim was
Extispex.
This method of drawing presages relative to futurity was
much practised throughout Greece, where there were two
families consecrated and set apart particularly for the exer-
cise of it.
Among the Etruscans in Italy, likewise, the art was in
great repute. Lucian gives us a fine description of one of
these operations in his first book.
GASTKOMAKCY.
This species of divination, practised among the ancients,
was performed by means of ventriloquism.
There is another kind of divination called by the same
name, which is performed by means of glasses, or other
round transparent vessels, within which certain figures ap-
pear by magic art. Hence its name, in consequence of the
figures appearing as if in the interior of the vessel.
GEOMAXCY.
Was performed by means of a number of little points or
dots, made at random on paper, and afterwards considering
the various lines and figures which these points present,
thereby pretending to form a judgment of futurity, and
deciding-^ proposed question.
Polydore Virgil defines geomancy as a kind of divination
performed by means of clefts or chinks made in the ground,
and he takes the Persian magi to have been the inventors
of it.
Geomancy is derived from the Greek yt), earth; and

fAavreia, divination ; it being the ancient custom instead
of making use of the points above mentioned to cast little
pebbles on the ground, and thence to form the conjecture.
HYDKOMAXCY.
Hydromancy, or the art of divining or foretelling future

events by means of water, is one of the four general kinds
of divination: the other three, depending upon the other ele-
ments, — viz, fire, air and earth — are denominated pyro-
mancy, aeromancy, and geomancy, already mentioned.
The Persians are said to have been the first inventors of
hydromancy.
There are in existence various ancient hydromatic ma-
chines and vessels, which are of a singularly curious nature.
OKOMANCY.
The art of divining the good or bad fortune which will

befall a man from the letters of his name. This mode of
divination was in very popular repute among the ancients.
The Pythagoreans taught that the mind, actions, and
success of men were according to their fate, genius, and
name ; and Plato himself inclines somewhat to the same
opinion.
Thus Hippolytus (from the Greek hippos, horse) was ob-
served to be torn to pieces by his own chariot horses, as his
name imported ; and Agamemnon signified that he should
linger long before Troy ; Priam that he should be redeemed
from bondage in his childhood. To this also may be re-
ferred the lines of Claudius Eutilius:
"Nominibus certis credam decurrere mores ?
Moribus et nomina certa dari ?

"
potius
It is a frequent and just observation in history, that the

greatest empires and states have been founded and destroyed
by men of the same name. Thus, for instance, Cyrus, the
son of Cam byses, founded the Persian monarchy, and Cyrus,
the son of Darius, ruined it ; Darius, son of Hystaspes, re-
stored it ; and, again, Darius, son of Asamis, utterly over-
threw it. Philip, son of Amyntas, exceedingly enlarged
the kingdom of Macedonia ; and Philip, son of Antigonus,
wholly lost it. Augustus was the first emperor of Rome,
Angustulus the last. Constantine first settled the empire at
Constantinople, to which city he gave his name, and another
Constantine lost it wholly to the Turks.
There is a somewhat similar observation that some
names are constantly unfortunate to princes — e.g., Caius
among the Eomans : John in France, England and Scot-
land ; and Henry in France. One of the principal rules of
onomancy, among the Pythagoreans, was, that an even
number of vowels in a name signified an imperfection in the
left side of a man, and an odd number in the ri^ht.
Another rule, about as valuable as this, was that those per-
sons were the most happy in whose names the numeral let-
ters, added together, made the greatest sums ; for this rea-
son, said they, Achilles vanquished Hector, the numeral
letters in the former name surpassing in number those in
the latter. And, doubtless, it was from a like principle
that the Roman fops toasted their mistresses at their meet-
ings as often as their names contained letters.
" Nalvia sex cyathis, septem Justina libatur."
Ehodingius describes singular kind of onomancy.

a
Theodotus, King of the Goths, being curious to learn the
issue of his wars against the Komans, an onomantical Jew
ordered him to shut up a number of swine in small styes,
and to give to some of them Koman, and to others Gothic
names, with different marks to distinguish them, and there
to keep them till a certain day. When the appointed day
came, upon inspecting tlie styes, it was found that those to
which the Gothic names had been given were dead, and
those which had the Eoman names were alive ; upon which
the Jew foretold the defeat of the Goths.
OSTEJKOCEITICS.
The art of interpreting dreams, or a method of foretelling

future events by means of dreams.
This species of divination dates back to the earliest
times. The Scriptures furnish sundry examples of celestial
communications given to men in their dreams, as for in-
stance the explication given to Pharaoh by Joseph. It was
believed that to dream loss of teeth presaged some calamity
or the death of a relative. To dream of black cats or white
hens was also considered a bad omen.
To dream loss of sight foretold the loss of one's children.
If one dreamed of the loss of one's head, arms, or feet, it
was the loss of one's father, brothers, or domestics.
To dream that one had hair fine and well curled was a
sign of prosperity. If, on the other hand, the hair seemed
to be neglected or scant, it was a sign of affliction.
To dream of garlands of flowers in their season was a
happy omen ; but if the flowers were out of season the
dream was a presage of ill.
To dream of death foretold marriage.

To dream that one finds a treasure was considered as
foreboding death and sorrow.
To dream of looking into a mirror, if single, or to dream
of some sorrowful event, foretold some good fortune about
to occur.
ONYCHOMANCY.
This kind of divination is performed by means of the

finger-nails. The ancient practice was to rub the nails of
a youth with oil and soot or wax, and to hold up the nails
thus prepared against the sun, upon which there was sup-
posed to appear figures or characters which showed the
thing required. Hence, also, modern chiromancers called
that branch of their art which relates to the inspection of
nails onychomancy.
ORNITHOMANCY
Is kind of divination, or method of arriving at the
a
knowledge of futurity, by means of birds ; it was among the
Greeks what augury was among the Romans.
PYROMANCY.
A
species of divination performed by means of fire.
The ancients imagined they could foretell futurity by in-
specting fire and flames. For this purpose they considered
its direction, or which way it turned. Sometimes they
it,
threw pitch into and took fire instantly they con-

if
it
sidered favorable omen.

it
a
PSYCHOMANCY, OR SCIOMAKCY.
An art among the ancients of raising or calling up the

spirits or souls of deceased persons to give intelligence of

things to come. The witch who conjured up the soul of
Samuel, to foretell Saul the event of the impending battle*
did so by sciomancy.
EHABDOMAKCY
Was an ancient method of divination performed by means
of rods or staves. In fact, this sort of divination dates
from time immemorial. St. Jerome mentions it in his
commentary on Hosea, where the prophet says : " I?i the
name of God, my people ask counsel at their stocks, and
their staff declareth unto them; " which passage that saint
"understands to allude to rhabdomancy. The same is met
with again in Ezekiel, where the prophet says : " For the
King of Babylon stood at the parting of the way," at the
head of the two ways, to use divination : "he made his
arrow bright," or, as St. Jerome renders it, he mixed his
arrows ; he consulted with images ; he looked in the river.
If it be the same kind of divination that is alluded to in
these two passages, rhabdomancy must be a superstition
similar to belomancy. These two, in fact, are generally
confounded. So much, however, is certain, that the instru-
ments of divination mentioned by Hosea are different from
those of Ezekiel, though it is possible they might use rods
or arrows, indifferently ; or the military men might use
arrows, and the rest rods. The women cut the rods very
straight by means of secret enchantments, and during cer-
tain periods of time, designated very minutely by means of
these rods, predicted the future.
SIBYLS.
The existence of sibyls dates back to the earliest antiquity.

The Greeks gave this name to all women supposed to be in-

spired with a prophetic spirit. Becker says that they were
women more learned than the rest, that exercised the func-
tions of priestesses.
It was a sibyl who brought to Tarquin the nine books of
sibylline laws, for which she asked so high a price that the
king thought her mad. The sibyl threw three of the books
into the fire, and asked the same price for the remaining
six. Tarquin, still refusing, she burned three more and
demanded the same price for the last three. The king,
surprised at this, consulted the augurs, who advised him to
buy the books at the price asked. He did so, and appointed
two patricians to keep these precious books, which were
consulted during great calamities or by decree of the senate.
THE GENII.
The ancients gave the name of genius (plural genii), to
good or evil spirits, supposed to preside over every person,
place, and thing, and especially to rule over a man's destiny
from his birth.
In Oriental tales genii are constantly mentioned and seem
to constitute a family as numerous as it is multifarious.
THE WAIFS OF THE MOUNTAINS.

The ancient chronicles of nearly all nations, particularly
of those of the north, record marvellous stories of a class of
waifs, living in the mountains, whose occupation was to
forge enchanted arms. They can be either spirits of good or
of evil to man. They are invisible, and one should take great
care not to provoke them. The mountaineers never speak
of them but with the greatest possible respect. We give
below a description of one of these fantastic beings drawn

from the popular beliefs in vogue in Spain.
THE LADY WITH THE FOOT OF A STAG.

The Spanish chroniclers mention that Don Diego Lopez
de Haro, being one day on the track of a stag, heard on a
sudden out in the mountains a delicious voice. He turned
and saw a most beautiful woman, richly clad, upon the top
of a mountain. Don Diego thereupon fell desperately in love
and promised to marry her. " Beautiful cavalier/' said the
lady,
Ci
I accept, but upon one condition: swear to me
never to utter a sacred word." The cavalier readily assented.
After his marriage he noticed that his wife had a foot like
that of a stag, yet this in no wise diminished his love for
her. Two children were born by her, a son and a daughter.
One day when they were seated at the table Don Diego
threw a bone to one of his dogs — he had two, a large bull
dog and a terrier — whereupon the dogs began fighting,
and the bull dog seized the latter by the neck and strangled
him. " Holy Virgin ! " cried out Don Diego, " who ever
saw such a thing ?" Hardly were the words pronounced
when the lady with the foot of a stag grasped the hands of
her children. Don Diego kept the boy, but the mother fled
with the girl. Some time afterward Don Diego was made
prisoner by the Moors and conducted to Toledo. His son
was sorely grieved at the captivity of his father and betook
himself to the mountain where his mother lived. The
" Spirit " wTas upon the rock, but she recognized and called
her son by name. " I know," she said, " what brings you
here. Take this extraordinary charger, called Paraldo ; in
a few hours you will be in Toledo, where I promise you help
THE ART OF MAGIC, 47
and protection." Inigues (such was the name of the young

man) mounted the horse and, with the powerful aid of his
mother, brought back his father in safety. She persisted,
however, in living upon the rock, for the legend tells us
that she was " a devil," and as such she would never forgive
the words uttered by her husband.
GHOSTS.
The fabulous stories told to our day concerning spirits

and ghosts are well known. This belief was formerly so
general that one would have passed for a visionary had he
doubted it. There is not a village or hamlet or castle in
France which failed to give rise to some story of a ghost or
apparition, which a succession of traditions has brought
down to our day. Notwithstanding the fact that progress
and civilization have disabused men's minds of this belief,
there are still countries where people are imbued with this
superstition, especially so in the more remote rural districts.
Perhaps of all people the negroes are most heavily fettered
with the shackles of superstition. The two instances fol-
lowing are to the point :
A Conjuking-stone (From the Macon (Ga.) Tele-
graph, July 19 5 1887). — "A queer case came up before
Justice Freeman yesterday. Jane Blanch. has a husband
who has a fondness for staying away from home, and Jane
has been greatly worried about it. Some time ago, while
narrating her troubles to one Martha Montague, late of Co-
lumbus, Martha said her husband had a peculiar stone that
had for its charm the power of bringing back husbands,
and in fact of performing a number of miraculous things.
Negroes believe in conjuring bags, rabbit feet, etc., and
Jane said she wanted a piece of the stone no matter what it

cost. Martha saw her husband Tom, and after some per-
suasion they agreed to let Jane have a piece of it for $5.
Jane paid the money and waited for the wonderful stone
which was so slow in getting into her hands that she sued
out warrants for both Tom and Martha, and they appeared
before Justice Freeman yesterday with the stone they in-
tended giving Jane. The court compelled Tom to refund
the money. The stone is a piece of magnetic iron ore, and
the trial developed the fact that it is generally kept in drug
stores and sold at the rate of seventy cents a pound. Ne-
groes purchase it because they believe that it will
" con-
jure
" people.
He Obeyed the Voodoo. — (From the New York Times,
July 24, 1887). — "A policeman passing through West
Eighteenth Street yesterday morning saw a roughly-clad,
barefooted, and very black negro haul a dead cat out of the
gutter, drag off one of the legs by putting his foot on it,
and proceed to eat it. The man said he was Charles Eider,
a farm hand, from Delaware, who arrived here in search of
employment on Friday. His wife died twelve years ago and
her spirit haunted him constantly. Voodoo experts had
told him that nothing but human flesh or that of a live cat
would lay the restless spirit. Failing to get either, he
thought he would try what a dead cat could do.
"Justice Gorman committed him as insane."
SATA^, DEMONS.
The Satan of the legends is distinct from the Lucifer of

theology. The former is never clothed with any vestige
of his celestial origin ; he is the Devil, the enemy of man,
TEE ART OF MAGIC. 49
wicked by the very essence, as it were, of his perverted na-

ture. His rage is often powerless, excepting when he has
recourse to ruse, and he inspires fear much oftener than ter-
ror. The part assigned to Satan was as poetic as it was
dramatic, as it is manifest in the old religious works and
The Lives of the Saints. It is he who is at the bottom
of every intrigue ; it is he who puts the action into motion.
His horns, his tail, his nails, his eyes of fire, his subtle
wickedness vary but little in appearance from biblical tra-
dition. It is thus that Satan is painted to us, not only by
the biographers of the middle ages, but by Pope Gregory
himself in his life of Saint Benoit. One day when the lat-
ter saint went to offer his prayers in the Oratory of Saint
John, on Mount Cassin, he met the Devil under the form of
a veterinary surgeon, with a bottle in one hand and a halter
in the other. Satan spoke with civility to Saint Benoit and
told him that he was about to administer a purgative to the
two-footed animals, the fathers of the monastery. It is use-
less to add that Saint Benoit would not permit the infernal
doctor to purge too violently the poor monks ; and finally,
we are gravely informed that Saint Benoit's piety overcame
Satan's perversity.
Among the numberless episodes in the history of the
Devil, as mentioned in The Lives of the Saints, some are
truly comical, others exceedingly picturesque. St. An-
tony once saw Satan raise his giant head above the clouds
and stretch forth his mighty hands to intercept the souls
of the dead which were flying towards heaven. Sometimes
the Devil is represented as a veritable monkey, and his
malice amounts only to grotesque drolleries. It was under
the guise of a monkey that the Devil sought to deceive
4
St. Gudule. All his ruses having failed, he had recourse

"to a last effort" The virgin was in the habit, at the
crowing of the cock, of going to the church to pray, ac-
companied by her servant, who carried a lamp. Now, what
did the father of malice do ? He put out the lantern by
blowing under it, but the saint invoked God to her aid, and
we are gravely informed it was at once relighted, whereupon
the evil one ran off with downcast head. On the other hand,
there are many instances in which the Devil is deceived by
the simplest possible artifices. His innocence is depicted in
touching colors. He is then represented as rather a good
sort of devil.
THE DEVIL AMOKG THE JAPANESE.

Matzurie is the name of the principal feast celebrated at
Nagasaki, and the devils play in it the principal part. Sev-
eral among them are provided with the biblical horns,
and wear a frightful mask, rush about the streets and create
a frightful noise, dancing and beating upon a drum. These
devils are of different colors. There are white, black, red
and green devils. It is well known that the whites paint
the devil in black, and the negroes in white ; but as to the
red and the green, they belong exclusively to the Japanese.
The Japanese say that one day the quarrel about the color
of the devil was getting so bitter that it threatened to run
into a civil war. In order to avoid this the question was
submitted to the spiritual Emperor, the Son of Heaven, who
declared that everybody was in the right, and that really
there existed devils of all colors. Henceforth, the Japanese
devils adopted the four colors — Mack, ivhite, red and
green.
PUCK.
Puck is a little imp who had his domicile among the Do-
minicans (a religious order of St. Dominique), at Scheverin.
Notwithstanding the tricks which he played upon strangers,
he was often very useful to them. Under the form of a
monkey, he turned the gridiron, drew the corks off the wine-
bottles, swept the kitchen, etc. We find him in England in
the form of Eobin Goodfellow. Puck in Sweden is called
Wissegodreng or Wisse, the good fellow. He lives on good
terms with Tomtegobie, or the Old Nick of the farm-houses,
who is a devil much of the same sort. In Denmark, Puck
possesses rare talent as a musician.
THE VOODOO KELIGION.
In 1459 there arose in the city of Arras, a fortified city

of France, chief town of Pas de Calais and formerly capital
of the province of Artois, a sect which professed to follow a
religion to which the name of Voodoo was given. This
sect, composed of persons of both sexes, assembled during
the night, and by the authority of Satan, in some out-of-the-
way solitary spot in the depth of a forest or desert. There
the devil made his appearance under the human form,
although his face was never perfectly visible to those as-
sembled. He then explained to them his wishes, the man-
ner in which he desired to be obeyed, and distributed to
each a little money and a large amount of supplies. The
meeting wound up with a general scene of debauchery.
Such acts caused the arrest " through direct accusation " of
several respectable and innocent persons, who were forced to
undergo severe tortures, so much so that several, overcome
by the excruciating torments they suffered, acknowledged

that they were guilty of "Voodoo." They furthermore
averred that during these nocturnal assemblies they there
saw and recognized many persons of high rank, such as
prelates, lords, governors, etc. , names in fact suggested by
those examining them, and even forced upon the victims
through torture. Several of those thus accused were burned ;
others saved themselves by means of their gold. All these
accusations sprang from a sentiment of vengeance, or were
plots of a few men without honor, influenced by cupidity,
through groundless accusations, to put to death after ex-
torted confessions some wealthy people. In order to attaint
more surely their victims, the crime of heresy was often
mingled with that of magic. History furnishes us many ex-
amples of unheard-of cruelty in connection with the Voodoo
religion.
SORCERERS CONVICTED OP MAGIC THROUGH THE TRIAL

OF COLD WATER.
During the times of ignorance and superstition, various

methods were invented to convict the so-called sorcerers of
the crime of magic. Among these methods the trials of
warm, water, litter water and cold water were prominent.
The latter was the one most commonly used. The sorcerer
was divested of his clothes, the right wrist was tied to his
left heel, and the left wrist to the right heel. A rope was
then wound round his body and the victim was thrown thus
bound into deep water three times. If he sunk to the bot-
tom it was taken as a proof of his innocence ; if on the con-
trary he did not sink it was proof of his culpability. Of
course, nothing could be more absurd than this pretended
proof, because if it was through magic that the victim did

not sink, it must be confessed that no worse moment could
be found to exercise his art. By preserving himself from
being drowned he gave against himself a proof of his pre-
tended crime, which would infallibly conduct him to the
stake. The pontiffs opposed themselves to this culpable su-
perstition, and finally Pope Innocent IV. abolished it. We
record some instances of these cruel practices.
SORCERY PROVED BY WATER.
Beauvalet, a well-known lawyer of Dinteville, in Cham-

pagne, filled for a certain time the judicial chair in the ab-
sence of the judge. Some one told him that a certain
Sebantian Breton and Jenny Simoni, his wife, inhabitants of
Dinteville, were sorcerers. Thereupon the two supposed
magicians were seized "upon direct information and accu-
sation," and thrown into prison.
During the examination they declared that they did not
understand what was asked of them, and denied every-
thing imputed to them. The woman, above all, declared
that she recognized only one God for master, maintained
that she never was present in an assembly of sorcerers, and
that neither she nor her husband had ever poisoned men
or animals.
The acting judge ordered that both husband and wife
should be shaved " throughout the entire body," be con-
ducted to the river at a depth of sufficient water, be there
plunged, to the end that sorcery may be proved against
them, and this in accordance with the existing laws.
The decree drawn up on the 15th of June, 1594, read as
follows :
" Judgment has been pronounced against Jenny Simoni,
and she is sentenced to be shaved and bathed ; to be con-
ducted to the banks of the river, followed by the judge, her
'parish priest and the inhabitants of Dinteville and the sur-
rounding districts."
Eight upon the banks of the river Jenny Simoni again de-
clared that she was a respectable woman, innocent of sor-
cery, and not knowing what magic meant. She was,
however, divested of her clothing, and by order of the judge
both her feet and hands were bound and she was thrown into
the river at a spot where the water was from seven to eight
feet deep. Three different times she was plunged into the
water, and as many times she came upon the surface with-
out stirring. She did not seem to have swallowed a drop of
water.
Both husband and wife were examined anew, and the
woman persisted always in what she already had declared.
Upon her knees she prayed to God, to Jesus Christ and the
Holy Virgin to make her innocence manifest, and declared
in a loud voice that those who had deposed against her were
perjured and unfaithful to God.
The judge now wished to know whether she was marked
on any part of her body as a sorceress was supposed to be,
and thereupon ordered that she be divested of all her cloth-
ing, and be examined, that it might be ascertained whether
she bore any magic marks. Four women were appointed
to make the necessary examination.
They upon oath declared that they saw and visited the
said Simoni despoiled of her garments ; that they discov-
ered a small scar on the body, under the left shoulder, and
in the form of a V ; a little below it a small, white, round
mark at the perinee another scar was found as of a wound

;
sewn, which she declared to have been inflicted upon her by

the horns of an ox, which struck her when she was a child ;
and as to the mark under the shoulder, she said that it was
a birth-mark.
The judge found, in the above description, the palpable
proof that poor Simoni was a sorceress, and by a formal de-
cree, bearing date July 7, 1594, she was declared " guilty
of the crime of sorcery and accordingly condemned to be
hanged and strangled, her body burned and reduced to
ashes, and her goods confiscated ; her husband to pay a
heavy fine, to be banished for ten years, and his goods also
confiscated.
"
Sorrow and the torments of the suffering imposed upon
the poor woman brought death to her ere the judgment was
executed. But not even death freed her from the penalty
of the law, which was read to the body and the latter deliv-
ered to the executioner, who brought it to the Square of
Diriteville, the rope around the neck, bound it to the stake
and then set it on fire. The execution was carried out in
the presence of all the notaries and dignitaries of Dinteville
including the parish priest.
TRIAL BY WARM WATER.

The trial by warm water was preceded by the same cere-
monies as that with cold, after which a stone was thrown
into a caldron of boiling water, which the accused was to
take out at once, his hand and arm being bare. The trial
with the hot iron consisted in causing the accused to touch
a burning iron with the naked hand. After these trials
they bound the hand, over which they placed a bag which
•56 THE ART OF MAGIC.
the judge sealed with the court's seal. If,

three days after-
wards, there appeared no sign of the burning, the accused
was declared innocent.
TEIAL BY BITTER WATER.

The accused, before undergoing this trial, brought
was
before the priests, when, after the usual maledictions were
pronounced in a loud yoice, the yictim was forced to swal-
low, in their presence, the beverage which was called Mtter
water. If innocent, no pain whatever was experienced ;
but if guilty, death ensued, amid the most excruciating
suffering. Who does not see in this a terrible means of get-
ting rid of an enemy, a competitor or a rival ?
TRIAL BY FIRE.
This method of trial seems so dangerous that one is
tempted to think that those subjected to it must have pos-
sessed some chemical substance to protect them against the
action of heat. The following story will give an idea of the
manner in which the trial was made : Emma, mother of Ed-
ward III., was accused of improper relations with the Bishop
of Winchester, whereat the credulous and superstitious
king wished that she should be justified by the trial of fire.
It was decided that she would walk nine steps barefooted
over nine red-hot pieces of iron, and then take five more
steps
" for the Bishop of Winchester." She consented to
the trial and spent the night in prayer. At daybreak the
usual ceremonies took place, and then, in the presence of
the king and all the dignitaries of the kingdom, the queen
walked between two bishops over the red-hot pieces of iron.
The fire caused her so little pain that she asked how long it
would be before she came to where the red-hot irons were.

Thereupon the king knelt before his mother and asked that
the bishops impose upon him the necessary penalty for the
doubts he had entertained against his mother. His wish
was granted.
THE DISCOVERER OF SORCERERS.
Hopkins was the name of the man who discovered more

than a hundred sorcerers, and even extracted confessions
from his victims. His usual plan of discovering them was
to strip the clothing from the one accused, in order to find
the mark which the devil was supposed to place upon the
sorcerer. To this end he tortured his victim by sticking
pins into several parts of the body. It was allowed him by
law to exercise this odious profession in England. His pay
was twenty shillings for each town where he went, not in-
cluding his traveling and other expenses, for which he asked
additional pay. This monster asserts that he never went
anywhere unless asked. Such rascals have really existed,
to the shame of human kind. Finally, popular indignation
burst forth with such force against Hopkins that, being
seized and submitted to the trial of water, to which he had
himself had recourse in the case of others, it happened that
he floated instead of sinking. Thereupon he was convicted
of magic and the world was speedily freed from the monster.
-=_ MAGIC LOVE-CHARM.
The following practice was at one time in vogue in Ger-

many : A hair taken from the head of the girl was placed
on retiring over one's clothes ; then a general confession was
made, during which the hair was worn by the love-sick
Borneo around Iris neck; taper was lighted which had

a
been previously blessed during the last gospel, and- the fol-
lowing formula was said :
" Oh, taper, I conjure thee by
the virtue of God, the all-powerful, by the nine choirs of
the angels, by the guardian virtue, bring to me that girl
in flesh and bones, that I
may be happy with her/'
HOW THE BKAHMINS IN INDIA PROTECT THEMSELVES

AGAINST ENEMIES.
The Brahmins were, and to this day are, the most influen-
tial and wisest men in India. They were not merely the
depositaries of the sacred books, the philosophy, the science,
and the laws of the ancient Hindu commonwealth : they
were also the creators and custodians of its sacred literature.
They had practical monopoly of Vedic learning, and their
a
policy was to trace back every branch of knowledge and
intellectual effort to the Vedas. For twenty-two centuries
they have been the counsellors of Hindu princes and the
teachers of the Hindu people. Yet these wise teachers were
not free from the influence of magic art, for we are told
that in a sort of cabalistic way they wrote the following
numbers : 28, 35, 2, 7 — 6, 3, 32, 31—34, 29, 8, 1 —4, 5,
30, 33 — in each of the four divisions of a square. Beneath
they wrote the name of their enemy. Now, it is claimed by
these learned sons of India that if you wear this talisman
about you, your enemy will be utterly powerless to do you
harm.
THE MEETING-PLACE OF DEVILS.
It can scarcely be conceived how readily, in the times of
ignorance, accusations of magic were listened to, and with
how great apathy and easy persuasion death was decreed

against the so-called magicians. A simple shepherd or
goatherd relates, for instance, after supper to his wife or
children an adventure at the meeting-place of deyils ; and
being himself, in truth, persuaded that he has been there,
and his imagination to some extent heated by the vapors of
wine, he does not fail to speak in strong and lively language
concerning incidents which he never saw. His family listen
with awe to his talk about a subject so frightful. It fol-
lows that the impressible imaginations of his wife and chil-
dren are thereby deeply affected. It is the husband, the
father, who speaks of things he has seen, in which he has
taken part ; why then should they not believe him? Finally
they become accustomed to his stories. Curiosity urges them
to attend the said meetings. They continually think of
what they heard so weirdly described. Their own imagina-
tion is in turn aroused and sleep presents to them all the
scenes which the master depicted to them. They rise, they
question each other and repeat what they saw, and each and
every one is persuaded that it was not a dream, but that they
were really present at the frightful meeting. It results
that they are taken for sorcerers, they are seized, questioned,
and rarely escape death. It was believed that the sor-
cerers were called to the meeting-place of devils by a cornet
sounded by the arch-devil himself; it was heard by all
sorcerers scattered all over the universe, without however
being audible to the ears of any other person. When the
prince of sorcerers traverses the air in order to attend the
meeting, every sorcerer who accosts him salutes him with
becoming respect, and he returns the salutation. There is
also a princess of sorcerers who appears to the eyes of the sub-
altern magicians, with a black visage, red-hot eyes, a thick,

large nose, and a mouth of enormous size always open,
always exhaling smoke. In the estimation, however, of the
prince of sorcerers, and those of high rank, she is of ravish-
ing beauty. The main object of the meetings of the devils
is to spin malignant arts ; the sorcerers share in this work
with the devil. Festivals take place, but the peculiarity of
the feast consists in the fact that one is never "satiated"
with the food served. Knives, salt and oil are rigorously
excluded from that table. The knives might form the
figure of the. cross, for which the devils hold the greatest
possible antipathy. Salt is the symbol of wisdom, and oil
enters into the mysteries of religion. However, all the
ceremonies of religion are imitated and turned into ridicule
during these meetings. The torches used are made of
wax and sulphur, and constantly emit a low, hissing
noise. Volumes could be written in detailing minutely the
various mysteries related by the ancients respecting these
meetings, but the above may give the reader an idea of their
general nature. A writer of the eighteenth century relates
that when people began to believe that the souls of the dead
came and visited the living, and presented themselves to the
latter under visible forms, they taught the living that a
peculiar phrase or password, pronounced with certain for-
malities, would cause the souls of the departed to appear
before those who wished to speak with them. If they failed
to come, it was owing to the fact that the one invoking at-
tached too much importance to the present life instead of to
the spiritual !
As it has been already stated, every people upon the face
of the earth had its magicians. The most distinguished
were usually in the pay of the State. They foretold the

future in various ways, perhaps more frequently by ex-
amining the heart and liver of an ox. Nothing could be
more absurd than to suppose that because a magician
was sometimes condemned to be burned alive, the people
had no faith in the art of magic. The people claimed
and believed that those condemned to be burned were thus
punished because they were not true, but false magicians,
laying claim to a heaven-sprung art which they not in the
least possessed. Just to-day condemns to the full
as society
extent of the law those circulating spurious coin, in like
manner ancient society claimed to punish the spurious magi-
cians.
PERSONS POSSESSED OF THE DEVIL.
During the night of Friday of the Holy Week the follow-
ing scene was enacted in the Eomish churches, and we re-
gret to say that to this very day it takes place in many a
Catholic Church.
All those supposed to be possessed of the devil — it was
seriously believed that the devil in some way had taken up
his abode within the body of certain unfortunate beings —
betook themselves on the eve of Good Friday to church, in
order to free themselves from the dominion of the wicked
spirit. Then those thus afflicted made a thousand different
hideous contortions, uttering cries and howls not unlike those
of a dog. _Soon the priest appeared bearing the true wood
out of which the original cross tvas made. Every Catholic
place of worship during the middle ages claimed to possess
that precious wood. On the appearance of the cross the con-
vulsions and contortions ceased, and to the accents of rage
and despair a perfect calm succeeded. There were, how-
ever, even during those times of ignorance and superstition,

a few doubters who believed that those thus possessed were
beggars, duly paid to play the above r61e and that, the
priest offered the spectacle of these pretended miraculous
cures in order to eradicate any public incredulity and reani-
mate the belief of the faithful in the only true and original
cross. The following historical fact is to the point.
THE STOEY OF MAETHA BEOSSIEE.
Jacques Brossier, a weaver of Romorantin, a man of small

means, formed the plan of turning into profit public credu-
lity by causing his daughter Martha to pass for a demoniac.
Having exercised her in" making contortions and grimaces,
in assuming extraordinary postures and uttering piercing
cries, he had her make her debut, as it were, in the surround-
ing cities and then in Anjou, whither her imposition was
unmasked by Bishop Charles Miron, in the following man-
ner : It is said that the good bishop, having invited her
to his table, had her drink of blessed water without fore-
warning her, and that she manifested not the slightest con-
sequence therefrom
He poured common water into her glass, telling her that it
was blessed, whereupon she fell into great agitation and had
extraordinary convulsions.
He asked in a loud voice that the ritual of exorcisms be
brought to him, but instead he took a copy of Virgil and
read a few verses from the iEneid. The girl, thinking that
he was pronouncing from the ritual, forthwith appeared
tormented by the devil, and made horrible contortions.
The prelate, after a severe reprimand, ordered her to re-
turn to her native place and no longer abuse the public.
Instead of submitting to the order of the wise prelate, the

alleged demoniac, her father, Jacques Brossier, and her two
sisters wended their w~ay towards a theatre, a place more
favorable for their impostures. They came to Paris, and
towards the end of March, 1599, lodged near the nunnery of
Sainte-Genevieve.
When the news of the arrival of the party became known,
the Capuchins were the first to enter the arena for the pur-
pose of fighting the devil with which Martha Brossier was
possessed. In the excess of their zeal, they neglected the
ordinary formalities, and began to exorcise the girl without
the authorization of their superiors.
Cardinal Gondi, Bishop of Paris, proceeded in this affair
with more regularity, and employed the proper means to
enlighten himself respecting his position as to the alleged
demoniac. He called together several doctors in theology
and several doctors in medicine. Among the latter were the
most famous physicians in Paris.
On the 30th of March, 1599, this anxiously awaited scene
opened with solemnity and the girl played her part admir-
ably, assuming indescribable positions and uttering truly
satanical cries.
There was then a principle generally admitted to the
effect that the devil knew all languages, both ancient and
modern. To this end, and in order to assure themselves of
the presence of the malevolent spirit in the body of the
young girl, 15r. Marius interrogated her in Greek, and Dr.
Marescot in Latin. The devil remained mute, and hence it
was decided that the girl was not in the least possessed.
The above decision did not at all suit several of the
priests interested in proving the presence of the devil, and
in demonstrating their own power oyer this invisible and

malignant spirit.
On the day following a new scene was enacted. It took
place in a chapel of Sainte-Genevi&ve. Martha Brossier,
after a thorough rehearsal, renewed her convulsions and her
mysterious tricks. Two physicians, it is alleged, stuck into
her a needle between the thumb and index. She did not
manifest the slightest pain. The truth, however, of " the
needle
" is doubted by contemporary writers.
On the 1st of April Martha was submitted to new experi-
ments. A Capuchin opened the seance by repeating the
exorcism, and when he reached these words " et homo actus
est," this wonderful girl drew forth her tongue, made hor-
f
rible contortions and dragged herself from the altar to the
door of the chapel with a celerity which astonished those
present.
Thereupon the exorcising Capuchin said, with a tone of
assurance :
(i
If anybody doubts the presence of the demon in
the body of this girl, and does not fear to expose his life, let
him try to restrain and stop this demon"
Hardly were the words uttered, when Doctor Marescot
rose, approached Martha, seized her by the head, and re-
strained all her movements.
The exorciser, confounded, said that the devil had now
withdrawn. The physician replied: i( It is I, then, ivho
have chased the devil away."
After the above scene, Marescot left the chapel for an in-
stant and Martha, believing him far away, fell again into
her usual convulsions. Marescot entered at once, seized
her, and without much effort succeeded in rendering her
motionless. The exorciser, thereupon, ordered the girl to get
it,
up, but she could not do and the doctor who held her
replied " This devil has no feet and cannot stand upP
:
The result of this experiment much chagrined the parti-

sans of the devil, but did not discourage them. They re-
peated once more the spectacle of possession, but refused to
allow the former physicians to be present. They called new
ones, who being far more tractable and docile than the
former, declared before the Bishop of Paris that Martha
undoubtedly had the devil in her body.
Folly, however, did not triumph, and this ridiculous farce,
which drew together many people and became general sub-
a
ject of conversation, finally attracted the attention of the
government. On the 2d of April the attorney-general said
before the court. "A few days ago there arrived in this
city girl who they say possessed of the wicked spirit
is
a
;
at the church of Sainte-Genevieve she has been seen and
visited by physicians and other persons who are well assured
of the imposition practised, wherefrom much evil ensues."
The court, therefore, decided that the girl be turned over
to the custody of the police until her trial should take place.
The Bishop of Paris at once went and declared to the
attorney-general that not later than the day before he had
believed that the possession of Martha Brossier was fla-
a
grant act of imposition but he had since changed his mind,

;
and begged for delay of two or three days ere the decree of
a
arrest was issued. The said magistrate did apply for

a
stay of proceedings, but the court refused to grant any

delay.
Martha Brossier, in spite of her devil, was cast into prison,
and commission was appointed to examine the girl and
a
make formal report.

a
5
The majority of the priests were now up in arms and

greatly resented this interference in a matter which they
claimed belonged virtually to the Church. Henry IV. em-
ployed all the means which prudence suggested to maintain
the peace of his kingdom, and avert the threatened proceed-
ings of the priests. He had much difficulty in reducing his
subjects to submission ; to such extent is ecclesiastical
power dangerous when sustained by public credulity.
Soon the pulpits resounded with bitter and loud com-
plaints against the government. "It was not," said they,
" the prerogative of the court to interfere in matters of pos-
session and the devil. The clergy alone had the authority
to treat such matters. To prevent the clergy from exorcis-
ing the demoniacs was to deprive the Church of a glory
which was ordinarily attained by the ministry of Catholic
priests alone. It was to take away the means of confounding
infidels and heretics." . . .
The government lost no time in indicting these preachers.

The decree of the court was read in their convent in the
presence of all the Capuchins assembled.
The commission, composed of physicians, charged with
making a report concerning the condition of Martha Brossier,
after an examination lasting forty days, declared that they
were unable to discover in the said girl any sign of posses-
sion, and that whatever seemed extraordinary about her was
natural and easily explained. Thereupon the court ordered
that the said Martha, her father, and her two sisters be
conducted to their place of habitation, and there live under
the surveillance of a special officer of the court, who every
two weeks was to make report as to the condition of the
girl.
THE ART OF 31AGIO. 67
In every country where the laws are respected by all classes

of society, the matter would haye terminated upon the exe-
cution of this decree. But in France there existed two
classes impatient of the yoke of laws. It so happened that
members of the Catholic clergy were found who slighted
the king and his decrees.
Francois de la Rochefoucauld, Bishop of Clermont, and
later cardinal, in concert with his brother Alexandre, an
abbot, formed the project of taking Martha Brossier from
the place where she had been ordered to remain. The
abbot was intrusted with the execution of this daring pro-
ject. He came to Romorantin, and, notwithstanding the
protestations of the officer who guarded her, took away the
girl, her sisters and father, conducted them to Auvergne,
lodged them at Clermont in the episcopal seat, and made
them play in that province, as well as in all the places
through which they passed, their disgusting farces.
The government, informed of the conduct of the two
brothers La Rochefoucauld, had them formally summoned
to appear at court on December 3, 1599. They did not
obey, upon which the bishop and his brother were ordered
to surrender Martha Brossier and her family to the city of
Romorantin, and it was decreed that all the temporal goods
and income of the bishop should be seized, and a commis-
sioner was sent to see to the execution of this decree.
Instead of taking Martha Brossier to her native city, the
abbot formed the resolution to conduct her to Rome.
Henry IV. was powerless to prevent the intrigues of the
rebellious priests, who were spreading trouble in the king-
dom and were arraying against him the still powerful party
of the Jesuits who had fled to Rome. He was forced, how-
ever, to have recourse to diplomatic negotiations, and to

despatch special envoys to his ambassador in Kome.
The abbot, finding himself anticipated, and in fact aban-
doned by the Pope, renounced at length his ridiculous and
dangerous projects.
In Eome also there appeared from time to time persons
alleging themselves to be possessed by the devil, but the
Pope had them savagely whipped, and the evil spirit de-
parted with astonishing celerity.
ok EXOKCISMS.
The following curious incident took place at Lyons towards

the beginning of the sixteenth century : The sisters of the
nunnery dedicated to Saint Peter lived in a not strictly re-
ligious manner, so that, indeed, the higher clergy were
finally obliged to send the sisters away from the nunnery.
When they became aware of their impending expulsion, they
seized upon everything of value. Crosses enriched with
precious stones, reliquaries of gold, and a great number and
variety of other ornaments were taken. Among those who
came out of the nunnery, and lived a life of unusual de-
pravity, was Sister Alix de Tisieux, secretary of the nun-
nery. Possessed of great beauty, she sank into all kinds of
wickedness, for which in the end she paid the penalty with
her life. Stricken down with sufferings and misery, she
died some time afterwards near a village close beside Lyons.
In the mean time new laws were passed with respect to
the nunnery, and a few of the sisters who expressed their re-
pentance and willingness to respect their vows were taken
back. Among the latter was Antoinette de Groslee, a scion
of one of the noblest families of the kingdom. She was re-
markable f or her beauty/ and though not more than eigh-

teen years old, she enjoyed the reputation of being " ex-
"
tremely wise among her associates. She had known Sister
Alix, and the latter often spoke of her during the delirium
of her fatal sickness.
Now it happened that on a certain night Antoinette,
while lying on her bed, but half asleep, felt "something"
cautiously drawing the curtains of her bed apart and with
astounding audacity kiss her on the lips. This recalled her
to her senses (as well it might), and she sought in vain to dis-
cover the guilty one, but finally fell asleep again. Antoi-
nette spoke to no one of this first apparition ; in fact, she
began to look upon it as a dream or an illusion, when at the
end of a few days she heard a noise near her and light taps
under her feet. This noise, which seemed to come from
under the ground, and which thereafter was repeatedly re-
newed, frightened the young girl, and she straightway told
everything to the sister superior. The latter tried to allay
her fears, and being desirous that she should herself wit-
ness this strange apparition, summoned the supernatural
being to manifest its presence before her. Hardly were the
words uttered when they heard the taps under the feet of
Antoinette, which left not the slightest doubt that a spirit
had come to dwell in the nunnery. Many persons hurried
thither in the hope of witnessing the strange apparition, but
nobody was able to satisfy his curiosity, because no "he"
was allowed to cross the threshold of the nunnery. But as
the said spirit did not in the least attempt any wickedness
or harm, the sisters began to get over their fears. They
would have been willing even to enter into communication
with it had they had perfect assurance that it was " a re-
spectable
"
spirit. They to this end asked Antoinette de
Groslee what she thought the spirit might be. She replied
that having often dreamed of Sister Alix de Tisieux, she could
not think otherwise but that it was the soul of the said sister
which manifested itself to her. They then conjured the
spirit to dissipate the doubt they entertained upon that sub-
ject, and the spirit spoke. It said that it really was Sister
Alix de Tisieux. Immediately the sister superior summoned
her council, which deliberated for a long time, and finally
decided that the body of the said sister should be exhumed
from the spot where it reposed and be transported into one
of the chapels of the nunnery. This translation was made
with great pomp, and the spirit manifested its joy by strik-
ing more loudly than eyer under the feet of the young and
beautiful possessed one. The ceremony being now ended,
it was decided that the soul of poor Sister Alix should be
delivered, if possible, from the pains of purgatory, and to
make "assurance doubly sure" that the devil had not em-
ployed this subterfuge to torment these good sisters.
It was on Friday, the 22d of February, 1526, that the
Bishop of Lyons, accompanied by several priests, visited the
nunnery in order to discover whether it was really the soul
of the defunct nun or an evil spirit that caused all the
trouble. When everything had been prepared for the exor-
cisms, and those present swore under pain of excommunica-
tion to reveal nothing of what they might see or hear, the
bishop and the sister superior proceeded into the meeting-
room, where the bishop took his seat upon a throne that
had been prepared for him. Following came the abbess and
the sisters, each according to her rank and age. When
everything was ready, the bishop rose and sprinkled the
room with holy water, invoking the Supreme aid. Then the
abbess, followed by one of the oldest sisters, brought forth
the one possessed, who knelt upon a marble step in a man-
ner so that the noise which the spirit might make should be
easily heard. The bishop asked her first how she was,
" Very well, thank God ! " she replied. Then he spoke to
her about the spirit which manifested its presence by tap-
ping under her feet. The bishop thereupon made the sign
of the cross upon her forehead, stretching his hands over
her head, and spoke in the following manner to those pres-
ent :
" My dear lords and brethren, it is a notorious fact that
the angel of darkness transforms himself often into an angel
of light, and by some means deceives and astounds the ig-
norant. From fear, therefore, lest by reason of some wicked
motive, he, the devil, may have lodged in the building occu-
pied by these good religious women, we first of all wish to
smite him and drive him out if he is in this place, armed as
we are with the spiritual sword, that he in no way disturb
our holy meditations and intentions ! "
Having thus spoken, the reverend bishop addressed him-
self directly to the spirit in the following terms :
" Come forward, if you dare, spirit of darkness, if it be
true that thou hast taken thy habitation in the midst of
these simple-minded sisters ; hear my voice, prince of false-
hood, grown old in reprobation, destroyer of virtue, in-
ventor ofrniquities ; hear what a sentence we pronounce
against thy frauds. Thou art ashamed of us, and thou
breathest forth madness and rage against us, for thou wilt
be obliged to go hence and abandon to us this paradise ;
thou triest to deceive us, but we are on the watch against
thy treasons. It is on this account that we fortify this spot

with the sign of the cross, against which thy malignity is
powerless. We therefore, by the authority which God
transmitted unto us, whether thou art inclined to some ma-
lignant art or mockest in this place the servants of Jesus
Christ, or even if thou hast deceived any one of these inno-
cent-minded ones, we order thee to depart at once. I ad-
jure thee by Him who will come to judge the living and
the dead, and the world at large by fire ! "
When the bishop had finished adjuring the evil spirit,
those present awaited with impatience the answer it would
make. But in vain all necks were stretched ; it did not reply.
it,
The bishop therefore anew armed himself against and
proceeded in the following terms
" Cursed spirit
:
Kecognize that thou art one of those

!
angels who were formerly hurled from the mountain of

God into the infernal abyss. That, after having lost thy
wisdom, thou hast found no other way to replace itexcept-
ing through hypocrisy and lies. If thou, whatever
it
is
may be thy tartareous (from tartar os, the hell of the ancient
Greeks) hierarchy and the pleasure thou takest in deceiv-
ing these excellent nuns, we invoke the Father, we suppli-
cate the Son, we claim the assistance of the Holy Spirit,
that its resistless might prevent thee from following the
steps of our sister, Antoinette. We anathematize thee, oh,
ancient serpent We interdict thee these places, and also
1
the possession of any one of those dwelling here We curse

!
thee in the name of Jesus Christ, that thou mayest return

promptly to the habitation of the damned and there gnaw
thy hellish pride, and that henceforth thou mayest live en-
chained, abjured, conjured, excommunicated, condemned,
anathematized, interdicted, and exterminated by God, our

Lord, who will come to judge by fire the living and the dead ! "
Then, as a sign of malediction, all lights were put out,
the bells were rang, and the bishop several times struck the
ground with his heel while summoning the devil to with-
draw. He then took blessed water and sprinkled it through
the air, over the ground and upon those present, crying sev-
eral times, " Discedite omnes qui operamini iniquitatem !
"
(" Flee all ye who engender iniquity "). He then sent three
priests to perform the same ceremony in every part of the
abbey, recommending them especially not to be afraid.
This recommendation was not useless, for scarcely had they
entered the dormitory of the sisters, sprinkling their blessed
water, and crying out, " Discedite omnes qui operamini ini-
" when a multitude of devils broke forth from
quitatem !
the dormitory in all haste and rushed upon a young sis-
ter, a novice, whose parents had, against her will, incarcer-
ated her in the nunnery.
This incident threw the assembly into panic, and all were
ready to follow the first who should flee. The sisters, pale
and trembling, pressed close upon each other like sheep in
whose midst a wolf had suddenly sprung. The consterna-
tion was general, and none knew what saint to appeal to,
when the sister superior bravely seized the young novice and
held her until the arrival of help. During that time the
young girl implored the aid of the Virgin and defended her-
self as best she could against the evil spirits, which bad not
yet fully taken possession of her. Finally, after having
bound her, not without difficulty, with strips of cloth which
the priests wear around the neck, the three priests were re-
1
quested to keep her until after the exorcism of Sister An-
toinette, which the above unexpected circumstance had in-

terrupted. History does not inform us what became of that
yictim of parental cruelty
After haying purified by means of holy water every part of
the convent, the bishop celebrated mass, during which An-
toinette made an offering of white bread and a jar of wine.
The reverend priest then addressed the following "ha-
rangue
" to those present :
" Mylords and good friends, we, in your presence, com-
menced and have already succeeded in accomplishing the
objects for which we are here assembled. First of all, we
have conjured the evil spirit, have cast it out and excommu-
nicated it, if by chance it thought of continuing its domicile
within this young sister. We may well be assured that this
has been accomplished through the omnipotent aid of God ;
yet will I ask and ascertain what I wish by interrogating the
said spirit, that we may be perfectly sure of facts, and by
our good advice the end may be more securely brought
about."
The bishop haying thus spoken, Sister Antoinette was
made to sit on a chair, placed near that of the prelate, and
the examination proceeded as follows, by question and
answer:
Question. Tell me, spirit, whether thou art truly the
soul of Sister Alix, formerly secretary here?
Eeply. Yes.
Qu. Tell me, whether these bones which have been
brought here were of thy body ?
E. Yes.
Qu. Tell me, whether the unchaste soul so soon as it left
its body, came to find this maiden ?
E. Yes.
Qu. Tell me, whether any angel is near thee ?
E. Yes.
Qu. Tell me, whether that angel is really yery happy ?
E. Yes.
Qu. Does that good angel follow thee everywhere thou
wishest to go ?
E. Yes.
Qu. Has he at any time ever left thee ?
E. No.
Qu. Tell me, if this good angel comforts and consoles thee
in thy afflictions and troubles ?
E. Yes.
Qu. Canst thou see other angels besides thy own ?
E. Yes.
Qu. Dost thou ever see the devil ?
E, Yes.
Qu. Tell me, I adjure thee, by the mighty name of God,
if there is truly any particular spot, called purgatory, where
all souls can remain which are through divine justice con-
demned there ?
E. Yes.
(This question was a shaft aimed against " the damned as-
sertions to the contrary of the Lutheran heretics ")
Qu. Hast thou seen any one in purgatory whom thou
hast known before in the world ?
E. Yes.
Qu. Knowest thou the time when thou wilt be free from
thy pain ?
E. No.
*
Qu. Couldst thou be delivered through fasting, prayer, and
almsgiving ?
E. Yes.
Qu. Tell me, whether a yisit to some holy spot might free
thee ?
E. Yes.
Qu. Can the Pope deliver thee ?
E. Yes.
Having asked these questions and many others which it is
unnecessary to reproduce here, the bishop addressed him-
self to the soul of Alix in the following terms :
'■'-
My dear sister : Thou perceivest here how this honorable
and devoted company has been assembled in order to pray
God the Creator that it may please Him to put an end to the
pains and sufferings thou endurest, and that thou mayst be
received into the company of His good angels and saints
of Paradise."
During all this time, the spirit moaned and groaned aloud
under the feet of Antoinette.
The ceremony being ended, the bishop declared that he
could not completely absolve the soul of Sister Alix, if she
had not obtained beforehand from the abbess and sisters
pardon for the sins she committed while in the abbey. Then
the young Antoinette, who represented the defunct, knelt
before the feet of the abbess and said: " My revered mother,
take pity on me and kindly consent to my absolution," and
the abbess replied: " My daughter, my friend, I pardon you
and consent to your absolution," and thereupon the bishop
pronounced the absolvo.
A month later, it was about midnight when a sweet voice
awoke for the last time Sister Antoinette de Groslee and
said to her: " My dear Antoinette, I come to bid farewell
to you and your companions. Ever since the day the bishop
gave me his benediction to which you replied amen, God

put an end to my sufferings, which otherwise I
would have
endured during thirty-three years. I
go this very day to
enjoy the happiness of the blessed, but before leaving you,
I wish once more to announce here my presence, and to this
end I shall to-night during the prayers make a great noise
among you." Sister. Alix was true to her word. She caused
in fact a frightful noise, striking thirty-three distinct blows,
which indicated the remission of the thirty-three years of
purgatory to which she had been condemned. The good
dames of Saint Peter were at first much frightened, but
when Sister Antoinette gave them the explanation of the
facts, they praised God for it and rejoiced with the angels
for the happiness granted to their companion until the end
of the ages.
During those times the Catholic clergy, notwithstanding
their power, understood that it was of the highest im-
portance sometimes to throw the veil of the marvellous over
the disorders which but too often compromised the Church.
Thus we may feel certain that Antoinette de Groslee would
not have obtained the honors of exorcism, if a few years be-
fore the conduct of the dames of Saint Peter had been less
irregular. We also may feel certain that of the poor sister,
Alix de Tisieux, would have undergone her thirty-three years
of purgatory, had they not contrived to make a saint of her
in order to re-establish a little the good name of the sisters.
As to the apparitions to which Sister Antoinette was subject,
it might seem hazardous to revoke them altogether. It is
well known that the walls of a convent are not always very
high, nor its iron fences strong enough to preserve the in-
nocence of the cloister from profane seductions.
PREJUDICES AND SUPERSTITIOUS BELIEFS,

In the south of Scotland, when the bride enters the
house of her husband, she is lifted oyer the threshold of the
it,
door. To step upon it, or jump voluntarily oyer
is
deemed sign of bad augury. This custom was universal
a
in Koine in memory of the Sabine women. It was re-
a
minder that an act of violence had been committed toward
the women.
The Scotch, above all people, avoid marriages in the month
of May. This prejudice was once so deeply rooted among
them, that in 1684 some enthusiastic young men proposed
to form society to advocate the complete cessation of mar-
a
riages during that month. The ancients have transmitted

to us certain precept that only bad women who marry
is
it
a
during May, the month of flowers and zephyrs malce nubent

Maia. :
If anybody sneezes, the custom to this day to say

it
is
to him, "God bless you." It interesting to know that

is
sneezing was regarded as something divine among the

Greeks of old. Xenophon informs us that, on one occasion,
a soldier happening to sneeze, all those present, with one
accord, bowed to the god. The verb used by the Greek
author, and which commonly translated as "bowed," may
is
also imply the idea of some religious act, not simply of

bowing. In fact, we believe that the real act of the ancient
Greeks may be easily conjectured, when we say that to-
any one happens to sneeze after nine o'clock in the
if
day
evening, the peasants of Asia Minor are wont to pour wine
on the ground.
Neither enlightened Christianity, nor time, nor this
boasted age of progress and civilization has eradicated the
superstitious notions of magic from our day. The world at

large, the hoi polloi, are still thoroughly permeated with the
influence of this mysterious art. You, my reader, living in
this progressive land, may feel that there is only one magic
influence with which you feel yourself thoroughly per-
meated, to wit : Uncle Sam's dollars. But I know of
many other countries with vast buildings, railroads and
horse-cars, national banks and exchanges, where the su-
perstitious notions of the magic of three thousand years ago
still survive, not only among the ignorant, but also among
the educated. For instance, according to an old Greek
writer who lived a great many years before Christ, the Per-
sians considered the Oriental planes (platani) as sacred trees,
and used to hang on their branches many trinkets of gold
and silver, which nobody dared to take away. This custom of
hanging trinkets upon Oriental plane-trees is still prevalent
in Asia Minor. The people hang trinkets to such trees as
happen to strike their fancy. I remember that once, in
Smyrna, my mother went to a picnic, and we put up under
a beautiful plane-tree ; immediately all the people in the
party, both young and old, commenced to hang shawls,
ribbons, handkerchiefs, etc., upon its outstretched branches.
I was not more than ten years old, but I saw my own mother,
among the rest, take out of her pocket a pair of small new
shoes and hang them on the tree.
It is well known that it was in the firm belief that his in-
terests were under the special care of a deity, that the
husbandman of ancient times sowed his seed and watched
the vicissitudes of its growth ; that the sailor and trades-
man intrusted life and property to the capricious sea. To-
day, the husbandman of Asia Minor sows his seed under
the settled conviction that St. George or St. James will

watch oyer his interests and bring to him an abundant
harvest. The sailor and the trader intrust life and prop-
erty to St. Nicholas, the patron of all seafaring people.
Among the ancient Greeks, was not iEolus the god of
the sailors, of the wind, and Hermes the god of traffick-
ers ? In the city of Smyrna, in "the upper parish,"
there is a sort of cavern called "the holy secret Virgin."
This " secret Virgin " is considered the patron of mechan-
ics, and her abode is daily thronged by all classes of work-
ingmen, who, in offering a part of their scanty earnings to
her, earnestly pray that she may not cease to exercise her
influence oyer their respective callings. Now, it is a fact
that in ancient times the mechanic traced the skill and
handicraft which grew unconsciously upon him by practice
to the direct influence of a god. Artists ascribed the mys-
terious evolution of their ideas, and poets the inspiration of
their song, to a supreme and mysterious cause. Everywhere
in nature was felt the presence of august invisible
beings —in the sky, with its luminaries and clouds ; on the
sea, with its fickle, changeful movements; on the earth,
with its lofty peaks, its plains and rivers. To-day, old
women in the East pretend to cure all sorts of diseases
during full moon, and by the influence of invisible beings
who inhabit, certain stars. They undertake to cure pimples
on the face by rubbing mud on them during full moon — a
practice in vogue among the Spartans four hundred years
B.C. Again the deities of the ancients were represented as
immortal, and, being immortal, they were, as a consequence,
supposed to be omnipotent and omniscient. Their physical
strength was extraordinary, the earth shaking sometimes
under their tread. St. George to-day is represented as riding

on a fiery steed, with a spear in his hand with which he
killed a fiery dragon — not unlike the sea-serpent so wonder-
fully described in the fertile and imaginative reports of those
who did not see it. Mythology, the daughter of magic,
teaches us that there were tales of personal visits and ad-
ventures of the gods among men, taking part in battles and
appearing in dreams. Now, the greater part of those
peculiar-looking barracks — the so-called churches — that are
seen nestled on the top of hills and scattered hither and
thither in the interior of Asia Minor, were erected because
some devout Christian declared that such a saint appeared
to him, ordering the erection of a church to his memory.
In praying, it was a custom of the ancients to lift their
hands and turn their faces towards the East — a practice still
extant among the people of Asia Minor. Numerous other
examples could be adduced to show how widely the super-
stitious notions of the ancients are still prevalent in many
parts of the civilized world.
The belief in the existence of demons, magicians, sorcerers,
and vampires, the instantaneous changing of one's self into
an animal, especially a wolf, is to a certain extent quite as
common to-day in many parts of southeastern Europe as it
was in the earliest ages of the history of mankind. Nor
need we "wonder at this. This belief was inculcated by
tradition, by the holy Scripture, the decisions of councils,
the authority of several fathers of the Church, the decrees
of tribunals, and, above all, by prejudice and superstition.
"We do not wish to cast the slightest doubt upon what
the Scriptures teach us concerning demons, and those pos-
sessed of them ; but, on the other hand, how many imposi-
tions, frauds, and even crimes have been committed under

the shelter of that book ! The demoniacs were formerly so
common — to this day there are people in Europe who
believe in their existence, and the prophet St. Elias is the
acknowledged patron of the demoniacs — that the Catholic
Church had, and still has, special ceremonies and prayers to
cast out the evil spirits. The young abbots on receiving
their minor- orders obtained the authority to pronounce
exorcisms. The Catholic clergy assiduously foster and spread
the belief in the devil.
There are countries, however, like the United States,
England, France, Germany, and free Greece, where magi-
cians, sorcerers, vampires, etc., have ceased to cloud the
vision of the people. But I repeat, the Catholic clergy,
especially in Catholic countries like those of Italy, South
America, Spain, Cuba, and elsewhere, still foster the belief
in the supernatural, in magic, and in demoniacs. The
holy Eomish Inquisition," which accused Galileo of magic
and impiety, still flourishes.
It is well known that force compelled Galileo, in order
to preserve his life, to swear that the earth did not turn
round. That great man, on re-entering his prison, and not-
withstanding the danger he was threatened with, could not
help exclaiming, while striking the ground with his foot,
E pur si muove !
THE JUGGLERS OF INDIA.
In
no part of the world have the subtleties of magic been
as profoundly studied and so successfully practised as in
southeastern Asia, particularly in the peninsula of India.
There, as among the Chinese and Japanese, jugglery has long
been a distinct profession. The Chinese and Japanese jug-

glers, however, scarcely pretend to anything more than mar-
vellous agility and sleight-of-hand, while among the Hindus
the secrets of the craft are carefully guarded and clothed in
a veil of impenetrable mystery. The swallowing of fire,
sword-swallowing, plate-play, and practice with fans and
knives are performed equally well by all the Oriental jug-
glers. Not satisfied, however, with such exhibitions of skill,
the Hindus aspire, in appearance at least, to overcome the
laws of nature, and to achieve what the ordinary mind
would regard as the impossible. Some of their feats, as nar-
rated by travellers in India, appear absolutely incredible ; yet
so well substantiated are the accounts that, if the perform-
ance was a trick, the illusion must have been perfect.
No one of these feats has excited more interest among the
English residents of the country, or has been more carefully
investigated by scientific and medical men, than that of sus-
pended animation, or retention of life for a given period of
time after burial. A fakir presents himself and desires to be
buried alive for thirty days, asserting his power to suspend
the functions of life for that length of time and to resume
them at its expiration. His request being complied with,
and the necessary preparations made, the fakir, apparently
by an act of will, throws himself into a trance, his eyes close,
his breathing stops, his body stiffens and assumes the ap-
pearance of a corpse. The body is then lowered into the
grave, which is filled up and carefully guarded day and
night, in order that no confederate may tamper with it.
When the time allotted has expired, the body is exhumed, the
lips forced open, and a few drops of a liquid left for the pur-
pose poured into the mouth. Eesuscitation takes place at
once, and in a few moments the fakir rises and walks away,
somewhat emaciated, indeed, but otherwise as well and vig-
orous as ever.
Another performance equally celebrated and even more in-
explicable is that of spontaneous vegetation. The juggler
takes the seed of a pomegranate, papaw, or some other fruit,
and plants it in the ground. Then extracting from his arm
a drop of blood, he lets it fall upon the spot, and stretching
out both hands over the place where the seed was planted, he
sinks apparently into a deep cataleptic sleep. Presently a
stalk emerges from the ground, shoots up, develops into a
small bush or tree, which blossoms and bears ripe fruit, all
in the space of a couple of hours. The juggler with a sud-
den start recovers possession of his senses, plucks the fruit
and distributes it among the astonished spectators.
The three incidents which follow are taken from the nar-
rative of Jules Jacolliot, Chief Justice of Chandernagore in
the French East Indies. Jacolliot made careful and ex-
tended observation of the fakirs, concerning whose perform-
ances he remarks :
" We assert nothing positively with regard to most of the
facts which we are about to relate. The skill derived from
long experience, charlatanism, and even hallucination itself
may assist to explain them. We are bound to say, however,
as impartial and faithful observers, that, though we applied
the severest tests, to which the fakirs and other initiates in-
terposed no objection whatever, we never succeeded in de-
tecting a single case of fraud or trickery.
" Hue, the missionary, who gives an account of similar
phenomena witnessed by him in Thibet, was equally at a loss
to account for them.
"We occupy the position which we assumed in our pref-

ace, yiz. : That of a simple recorder of facts which some re-
gard as occult manifestations and others as skilful jugglery."
" Three yases of flowers, so heavy that none but a strong

man could have lifted them, stood at one end of the terrace.
Selecting one, the fakir imposed his hands upon it so as to
touch the edge of the yase with the tips of his fingers.
Without any apparent effort on his part, it began to move to
and fro upon its base as regularly as the pendulum of a clock.
It soon seemed to me that the vase had left the floor with-
out changing its movement in the least degree, and it ap-
peared to me to be floating in the air, going from right to
left at the will of the fakir."
"Taking a small bamboo stool that stood near, the fakir

sat down upon it in the Mussulman style with his legs crossed
beneath him and his arms folded across his chest. At the
end of a few minutes, during which he appeared to concen-
trate his attention upon the bamboo stool upon which he was
sitting, it began to move noiselessly along the floor by short
jerks, which made it advance three or four inches every
time. I watched the Hindu attentively, but he was as still
and motionless as a statue.
" The terrace was about seven yards long and as many
wide. It took about ten minutes to traverse the whole dis-
tance, and when the stool had arrived at the end, it began to
move backward until it returned to its starting place. Dur-
ing this performance, which was repeated three times, the
••••••
fakir's legs, crossed beneath him, were distant from the
ground the whole height of the stool.
•
" Taking an ironwood cane which I
had brought from
Ceylon, and resting his right hand upon the handle, the
fakir rose gradually about two feet from the ground. His
legs were crossed beneath him, and he made no change in
his position, which was yery like that of those bronze
statues of Buddha that tourists bring from the far East.
For more than twenty minutes I tried to see how he could
thus fly in the face and eyes of all the known laws of gravity ;
it was entirely beyond my comprehension ; the stick gaye
him no visible support, and there was no apparent contact
between that and his body, except through his right hand.
"As
the Hindoo was about to leave me, he stopped in the
embrasure of the door leading from the terrace to the outside
stairs, and crossing his arms upon his chest, lifted himself
up gradually, without any apparent support or assistance,
to the height of about ten or twelve inches. At the com-
mencement of his ascension I had seized my chronometer ;
the entire time from the moment when the fakir commenced
to rise until he touched the ground again was more than
eight minutes.
"As he was making his parting salaam, I asked if he
could repeat the last phenomenon whenever he pleased.
" "The fakir/ answered he, emphatically, 'can lift him-
self up as high as the clouds.'
"
A ludicrously grotesque variation of this performance is
recorded by another traveller as occurring in a different
locality. The trick was performed with a coil of rope, and
was one which it will be admitted required skill of no ordi-
THE ART OF 3IAGIC. 87
nary kind. The juggler took the coil in his hand and threw
it upward by a quick movement. The rope was seen to un-
wind itself as it ascended until it assumed a perpendicular
position, as straight as a rod. Grasping it firmly with both
hands, the juggler began to climb, until at length he reached
the top, pulled the rope up after him and disappeared.
How absurd ! exclaims the reader. Absurd or not, this
performance, as well as that with the pomegranate seed, and
others quite as incredible, are Touched for by responsible per-
sons, who claim to have witnessed them. Did they really
do so, or were they deceived by a cleverly devised illusion ?
The question is well worth a brief consideration.
Since there is no reason for suspecting the honesty and
truthfulness of the witnesses, it is evident that one of two
alternatives must be accepted ; either through the exercise
of some unknown and mysterious power the feats recorded
were actually performed, or the beholders were the victims
of a most vivid and marvellous hallucination. Arguments
are not wanting in support of either theory.
The Hindoo fakirs themselves ascribe their peculiar power
to a certain "spirit force," or vital fluid that pervades all
nature. Whoever possesses an excess of this spirit force
acquires power both over inanimate things and over crea-
tures less highly endowed, more subtle by far than electri-
city, heat, or magnetism, which are, indeed, but its grosser
forms. This vital fluid permeates all existing things and
serves as arrmeans of communication between them.
William Crookes, a distinguished scientist, and member
of the Eoyal Society, has so far convinced himself of the
existence of some such occult principle, that he is making
extended investigations with a view to the discovery of its
workings and laws. Other investigators also have been at-

tracted to the subject, and their labors have brought to light
many singular facts. The well-authenticated phenomena
of mesmerism are now attributed to the influence of this
psychic or spirit force.
"I
am convinced/' says Jacolliot, "that there are in
nature and in man, who is a part of nature, immense
forces, the laws of which are yet unknown to us. I
think
that man will some day discover these laws, that things that
we now regard as dreams will appear to us as realities, and
that we shall one day witness phenomena of which we have
now no conception. Who knows whether this psychic force,
as the English call it — this force of the Ego, according to the
Hindus, which the humble fakir exhibited in my presence,
will not be shown to be one of the grandest forces in
nature ? "
If, however, we reject this scheme of a psychic force as a
theory not yet proved, may we not account for the marvels
of the jugglers on the supposition that their dexterity is less
occupied with the feats themselves than with deluding the
imagination of the spectators ? There is certainly some
ground for such a belief.
In that wonder-land of India, with its mountain plateau,
wild jungles, and deep sunny valleys, grows many a plant
whose weird effects on the human brain and nerve are still
unknown to our materia medica. The subtle powers and
properties of these plants are well understood by the
Brahmins and fakirs, but the knowledge is carefully
guarded, and never revealed except to the initiated. Eu-
gene Sue, in his novel The Wandering Jeiv, makes skilful
use of one of these drugs, the Benghawar Djambi, which, it
is said, if
inhaled when burning so affects the imagination
of those present that whatever is described in words seems
to occur before their eyes with all the vividness of reality.
May not the fakirs make secret use of some similar prepara-
tion ?
Another curious drug, extensively employed in Arabia,
Persia, and India, is hashish, a resinous substance extracted
from the Indian hemp plant. It is smoked, made into a
decoction, and eaten in the form of confectionery. Taken
in moderation, it awakens in the mind a succession of pleas-
ing thoughts and images ; but an overdose creates the most
startling and life-like hallucinations, and plunges the
imagination into alternate scenes of ecstasy and horror.
This was the drug employed to delude his followers by
Hassan Sabah, the " Old Man of the Mountains," founder
of the famous sect of the assassins. When a recruit was
wanted, some promising youth was invited to a banquet and
the conversation turned upon the joys that awaited the
faithful in Paradise. Then a cup of wine, drugged with
hashish and some quick narcotic, was handed to the youth,
who forthwith sank into a deep sleep and*was conveyed
into a valley whose natural beauty was enhanced by every
device that art could suggest. Birds of brilliant plumage
sang amid the foliage of exotic plants, rare fruits of unknown
flavor hung from the loaded trees, here and there gushed
forth fountains of choicest wines, while through the groves
flitted troops of maidens whose natural loveliness the glamour
of hashish rendered truly angelic. After a few hours spent
in this paradise, the neophyte was again drugged to sleep,
and carried back to the banquet hall. When he awoke he
was informed that he had been absent just one minute —
that he had had one glimpse of heaven ; but that implicit

obedience to the chiefs command would win him that bliss
for all eternity. What wonder that Hassan Sabah had de-
yoted followers, that empires trembled at his name, and that
the mightiest rulers of the East obsequiously courted his
favor !
Chinese magic is remarkable for its various and elaborate
modes of divination. These maybe obtained from medicines
possessed by spirits and from oracles in writing with "the
descending pencil/' as has lately been done by "spiritual-
ists." There is also another magic in vogue in this country
which regulates the building of houses and tombs by their
local aspects. This has of late come under the notice of
Europeans from the unexpected impediments it has placed
in their way when constructing railways on Chinese soil.
In the lower stages of civilization the distinction be-
tween religion and magic hardly appears, the functions of
priest and sorcerer being still blended. As established
religions were formed, the separation became more dis-
tinct between the official rites of the priesthood and those
practised by tlie magicians, the rivalry between them often
becoming serious. Thus in ancient Egypt there were on
the one hand the miracles worked by divinities under the
official sanction of the priesthood, and on the other the un-
licensed proceedings of sorcerers, who doubtless deserved ill
of society on account of their detestable practices. Laws were
made against magic in these ancient times, but it must be re-
membered that both then and a few thousands of years later
this opposition to magic had seldom anything to do with the
unbelief in its reality which arose among the classic philoso-
phers.
THE ART OF MAGIC. ■
91
" Hitherto," says an author, " magic has been dealt with
on its delusive and harmful side, this being that which
most practically manifests itself in history ; yet it must be
borne in mind that in its early stages it has been a source of
real knowledge. Its imperfect arguments have been steps
toward more perfect reasoning." . . . Erom this point
of yiew the intellectual position of magic is well expressed
by Adolphe Bastian : " Sorcery, or in its higher expression,
magic, marks the first dawning consciousness of mutual con-
nection throughout nature, in which man, feeling himself
part of the whole, thinks himself able to interfere for his
own wishes and needs. So long as religion fills the whole
horizon of culture, the vague groping of magic contains the
first experiments which lead to the results of exact science.
Magic is the physics of mankind in the state of nature. It
rests in the beginning on induction, which remains without
result only because in its imperfect judgments by analogy it
raises the post hoc to the propter hoc, etc. Lastly, the his-
tory of medicine goes back to the times when primitive sci-
ence accepted demoniacal possession as the rational means
of accounting for disease, and magical operations with herbs
originated their more practical use in materia medica."
White magic is "the art of performing tricks and exhibit-
ing illusions by ai<^ of apparatus, excluding feats of dexter-
ity in which there is no deception, together with the per-
formances of such automatic figures as are actuated in a
secret and mysterious manner." White magic is the good
son — the Abel of sorcery, so to speak — while black magic
is the Cain of sorcery, and last of all legerdemain is the off-
spring of Abel.
White magic may be also termed " natural magic." The
Book of Exodus makes the earliest historical reference to

this natural magic when it records how the magicians of
Egypt imitated certain miracles of Moses " by their enchant-
ments." The magicians of ancient Greece and Eome were
accustomed to astonish their dupes with optical illusions and
visible representations of the divinities passing before the
spectators in dark subterranean chambers. The principal
optical illusion employed in these effects was the throwing
of spectral images of living persons and other objects upon
the smoke of burning incense by means of concave metal
mirrors. The desired effect was often produced in a simpler
way by causing the dupe to look into a cellar through a basin
of water with a glass bottom, or by showing him on a dark
wall figures drawn in inflammable material and suddenly ig-
nited. The flashes of lightning and the rolling thunders
which sometimes accompanied these manifestations were
easy tricks, now familiar to everybody as the ignition of ly-
copodium and the shaking of sheet metal.
Towards the end of the last century Comus, a French con-
jurer, included in his entertainment a figure which suddenly
appeared and disappeared about three feet above a table, a
trick explained bythe circumstance that a concave mirror
was among his properties. A contemporary performer,
Eobert, exhibited the raising of the dead by the same agency.
Early in the present century Philips fcal caused a sensation in
his magic-lantern entertainment by lowering unperceived
between the audience and the stage a sheet of gauze upon
which vividly fell the moving shadows of phantasmagoria.
A new era in optical tricks began in 1863, when John
Nevil Maskelyn, a Ohestelham artist in jewelry, invented a
wood cabinet in which persons vanished and were made to
reappear, although the cabinet was placed upon high feet,

with no passage through which a person could pass from it
to the stage floor. The cabinet was examined and measured
for concealed space, and watched by persons from the audi-
ence during the whole of the transformation. The general
principle undoubtedly was this : If a looking-glass be set
upright in the corner of a room, bisecting the right angle
formed by the walls, the side wall reflected will appear as if
it were the back, and hence an object may be hidden behind
the glass, yet the space seems to remain unoccupied. This
principle, however, was so carried out that no sign of the
existence of any mirror was discernible under the closest in-
spection.
A year or two later Colonel Stodard exhibited the illu-
sion in an extended form, by placing a pair of mirrors in the
centre of the stage, supported between the legs of a three-
legged table having the apex toward the audience ; and as
the side walls of his stage were draped exactly like the back,
reflection showed an apparently clear space below the table
top, where in reality a man in a sitting position was hidden.
The plane mirror illusion is so effective that it has been
reproduced with modifications by various performers.
Among the acoustic wonders of antiquity, fabled or real,
were the speaking head of Orpheus and the golden virgins,
whose voices resounded through the temple of Delphi. The
voice was really that of a concealed assistant who spoke
through the flexible gullet of a crane. Toward the close
of the tenth century Gerbert (Pope Sylvester II.) constructed
a brazen head which answered questions ; and similar in-
ventions are ascribed to Eoger Bacon and others. In the first
half of the seventeenth century the philosopher Descartes
94 THE ART OF MAGIC,
made a speaking figure, which he called his daughter Fran-

china, and the superstitious captain of a vessel had it thrown
overboard. In the same century, an Englishman exhibited
at the court of Charles II. a wooden figure with a speaking-
trumpet in its mouth, and questions whispered in its ear
were answered — through a pipe secretly communicating
with an apartment wherein was a learned priest able to con-
verse in various languages.
In 1783 Giuseppe Pinetti de Wildale, an Italian conjurer
of great originality, among his many wonders exhibited
upon a bottle a toy bird which fluttered, blew out a candle,
and warbled any melody proposed or improvised by the
audience, doing this also when removed from the bottle
to a table, or when held in the performer's hand upon any
part of the stage. The sounds were produced by a con-
federate who imitated song birds after Kossignol's method,
with the aid of the inner skin of an onion in the mouth ;
and speaking-trumpets directed the sounds to whatever
spot was occupied by the bird.
Lucian tells of the magician Alexander, in the second
century, that he received written questions inclosed in sealed
envelopes, and a few days afterward delivered written re-
sponses in the same envelopes, with the seals apparently
unbroken. In this deception we have the germ of u spirit-
reading" and " spirit-writing.
" The so-called "second-
sight" trick depends upon a system of signalling between
the exhibitor who moves among the audience, collecting
questions to be answered and articles to be described, and
the performer, who is blindfolded on the stage.
Fire tricks, such as walking on burning coals, breathing
flame and smoke from a gall-nut filled with an inflani-
mable composition, or dipping the hands into boiling pitch,

were known in early times, and are explained by Hippoly-
tus. These performers anointed their mouths, hands, and
feet with a protective composition. It is remarkable how
many of the illusions regarded as the original inventions
of eminent conjurers have been really improvements upon
older tricks. In 1834 was first exhibited in England a
trick which a Brahmin had been seen to perform at Madras
severalyears before. Ching Lan Lauro sat cross-legged
upon nothing, one of his hands only just touching some
beads hung upon a genuine hollow bamboo, which was
set upright in a hole on the top of a wooden stool. The
placing of the performer in position was done behind a
screen, and the explanation of the mysterious suspension
is,
that he passed through the bamboo strong iron bar, to

a
which he connected support which, concealed by the

a
beads, his hand, and his dress, upheld the body. In 1849
Eobert Houdin reproduced the idea under the title of ethe-
real suspension, — professedly rendering his son's body de-
void of weight by administering to him vapor of ether,
and then, in sight of the audience, laying him in hori-
a
zontal position in the air with one elbow resting upon

a
staff resembling long walking-stick. The support was

a
jointed iron frame under the boy's dress, with cushions and
belts passing round and under the body.
There_js no reason for supposing that the ancient magi-
cians were more proficient in the art than their modern suc-
cessors. As Eobert Houdin has pithily observed, (i If anti-
quity was the cradle of magic, because the art was yet in
it
is
its infancy." Towards the close of the reign of Elizabeth,

the profession had fallen into great disrepute in England,
and the performers were classed with ruffians, blasphemers,

thieves, vagabonds, Jews, Turks, heretics, pagans, and sorcer-
ers. In 1840 aGerman physicist, named Dobler, devised an
entertainment which gave an entirely new development to the
science and was in effect the same as the conjuring enter-
tainments which have since become so familiar and popular.
The secrets of legerdemain were for a long time jealously
guarded by its professors, but in 1859 R. Houdin issued
" Les Secrets de la Prestidigitation de la Magie, a masterly
exposition of the entire art and mystery of conjuring/'
Modern magic calls to its aid all the appliances of modern
science — electricity, magnetism, optics, and mechanics ; but
the most successful adepts in the art look down upon all
such adventitious aids and rely upon address and sleight of
"The quick-
is,
hand alone. The prestidigitateur's motto
ness of the hand deceives the eye."
"A prestidigitateur," says Robert Houdin, "is not
a
juggler he an actor playing the part of magician, an
is
a
;
artist whose fingers should be more clever than nimble.

would even add that, in the practice of legerdemain, the
I
calmer the movements are, the more easy to produce

is
it
an illusion to the spectators." Elsewhere he says: "To

succeed as conjurer three things are essential first, dex-
a
terity second, dexterity and third, dexterity." And this

;
;
not mere trick of language, for triple dexterity re-

is
is
a
quired, not only to train the hand to the needful adroitness,

but to acquire the requisite command of eye and tongue.
The most eminent conjurers of the modern school have
been Robert Houdin, Wiljalba, Frikele, and Robin. The
prince, however, of the prestidigitateurs of this age the
is
American mystifier, Alexander Herrmann,

Alexander Herrmann was born in Paris, in 1844. His

father, S. Herrmann, was one of the most noted prestidigi-
tateurs of his time, and his dexterity was so masterly that
the then reigning Sultan of Turkey used to pay him £1,000
per night for a single entertainment. It is to Herrmann that
we must look for the elaboration of " the method of draw-
ing different liquors from a single tap in a barrel, the barrel
being divided into compartments, each haying an air-hole
at the top, by means of which the liquid in any of the
compartments is withheld or permitted to flow." It
was S. Herrmann and not Robert Houdin, as alleged by
some writers, who "applied the principle to a wine-bottle
held in his hand, from which he would pour four different
liquids, regulated by the unstopping of any of the four tiny
air-holes covered by his fingers. A large number of very
small liquor glasses being provided on trays, and containing
drops of certain flavoring essences, enabled him to supply
imitations of various wines and liquors, according to the
glasses into which he poured syrup from the bottle ; while
by a skilful substitution of a full bottle for an emptied one,
or by secretly refilling in the act of wiping the bottle with
a cloth, he produced the impression that the bottle was
inexhaustible." The above statement, which is attributed
by an English writer to Robert Houdin, varies but little
from another which appeared in 1837 in the American
newspaper, The Stamboul, published in Constantinople.
The Sultan was so amazed at this trick that, stroking his
beard in Oriental fashion, he exclaimed, "Mashala!
"
Mashala ! which in English may be translated, " Wonder-
ful ! wonderful ! " A wonderful exclamation, indeed, for
the taciturn Turk.
7
Sixteen children were born to Herrmann by bis wife

Anna, of whom eight were boys, and the rest girls. The
eldest of the children, C. Herrmann, who recently died in
Bohemia, leaving an estate valued close upon two million
francs, had not for a great many years his equal in the world
as a prestidigitateur, until his younger brother, Alexander
Herrmann, came to the front to dispute his laurels. "I
was eight years old/' said Alexander Herrmann, "when I
appeared with my brother on the stage at St. Petersburg.
My father was unwilling to let me give up my studies, but,
finally, he consented when my brother agreed to engage a
professor of languages purposely for me. The professor
travelled with us, and for several years he remained exclu-
sively my tutor."
Alexander Herrmann remained with his brother for six
years. At fourteen, his parents, desirous of giving him the
advantages of a liberal education, placed him in a college
at Vienna, where his remarkable intellect and bright wit
astonished the professors, and caused them to predict un
futur extraordinaire for the young scholar. It was during
his year of college life that he became possessed of books
containing accounts of Eobert Houdin, Balsam o, and oth-
ers, the perusal of which influenced and predestined his fu-
ture career. The years spent in travelling with his brother
also tended greatly to foster and develop his talent and in-
clination for the art of magic. From infancy he exhibited
a power of discernment and ingenuity truly marvellous, and
often during his college life, after witnessing or reading of
some sleight-of-hand performance, he would closet himself
in his room for hours, finally to appear and amaze the stu-
dents by performing the same or equally startling feats.
At the age of fifteen college duties became irksome to

him, and he determined to seek his fortune as a magician.
Beginning his professional career in Spain, in 1859, he
has travelled through America, France, England ? Ireland,
Scotland, Wales, Siberia, Central America, Cuba, South
America, Hungary, Germany, Italy, Turkish Empire,
Canada, Buenos Ayres, New Granada, Holland, Belgium,
Eussia, Prussia, and Austria, meeting with the greatest
success and receiving the highest encomiums of the press
and public.
As a linguist he has established a claim beyond peradven-
ture, as he converses correctly and fluently in seven dis-
tinct languages, viz.: French, Spanish, German, English,
Kussian, Italian, and Portuguese. Besides speaking these
languages, the studies he has been compelled to pursue,
such as physics and chemistry, to gain for himself perfection
in the art of legerdemain, have given him more than a pass-
ing insight into Latin and Greek.
Between Alexander Herrmann and his brother C. Herr-
mann there has always existed the deepest brotherly devotion.
His brother was seventy-one years old when he died. Dur-
ing his time he lost and won four princely fortunes. In
form he was tall, slender, with dark piercing eyes, a high
forehead, and withal a most polished gentleman. The
Figaro, under date of January 27, 1886, thus speaks of
him :
" The whole of Vienna assembled yesterday at the house
of one of the most popular men of the capital — at the resi-
dence of Professor C. Herrmann — the famous prestidigita-
teur, that elegant Parisian whom the chances of life have
lodged in one of the streets of the Danubian city. Herr-
100 TBE ART OF MAGIC.
mann was celebrating the seventieth anniversary of his birth-

day by a f 6te, at which were present the aristocracy of the
city, together with all the celebrities of art and literature.
Among those present we noticed Prince Metternich, Count
Zichy, Count Wittzek, Count Samezan, Prince F. Liechten-
stein, Count Glamgallas, the two Barons de Rothschild, and,
a thing most rare in Vienna, all these princes and barons
were crowded in among the artists, the painters, the men of
letters and other less distinguished citizens, friends and ac-
quaintances of C. Herrmann. The fact is, that Herrmann
is not only the Napoleon of prestidigitateurs, he is at the
same time a perfect gentleman of the highest possible re-
spectability, full of wit, and above all a thorough connois-
seur of art ; for he has gathered in the course of his travels
treasures of faience, bronzes, and antique marbles to such
an extent that his apartments are a veritable museum.
Finally, he is a something and somebody in Vienna. He is
admitted into every grade of society ; in a word, all classes of
society seek him.
"He is also the international man of the capital. Where
was he born ? 'I think in Hanover, but it was by a mere
chance. His family is of Alsatian origin.
" An Alsatian by origin, born in Germany, raised in
France, living in Austria, Herrmann is above all a Parisian,
who took up his residence in Vienna that he might speak
well of Paris."
« . . . . . »
Such a man was the brother of our Alexander Herrmann.

If we may be allowed, however, to draw a comparison regard-
ing the professional and artistic skill of the brothers, we
unhesitatingly pronounce in favor of the younger ; for the
elder depended upon and made extensive use of mechanical

contrivances, and assigned to palmistry an important part,
while the younger invariably deceives the eye of the beholder
by his wonderful dexterity. He also excels in what the
French call "avoir de Vceil" "having a good eye." An
earnest, continued look of the performer in a particular di-
rection will carry every one's eyes with
it,
while glance
a
at the hand which performing some operation that should
is
be kept secret will ruin all.

It may be seen from the above that magic art and the
name of Herrmann for some years have been almost synony-
mous. "It in the blood," says A. Herrmann. "A pres-
is is
tidigitateur born such he can never become one simply

;
study."
by
Alexander Herrmann first made his appearance in Amer-

ica in the year 1861. He returned to Europe year later to
a
fill an important engagement in the leading capitals of

Europe. In 1874 he again returned to this country, and on
board the steamer he met charming lady. It was love at
a
first sight. "Iknew," says Herrmann, "that the time

was short in ten days we would be in New York, but
;
Mademoiselle fortunately spoke French, and, comme de re-

sultat, when we reached New York we went straight to pay
our respects to Mayor Wickham, who married us. Ah, mon-
sieur," continued Mr. Herrmann, and his expressive eyes
flashed with love and admiration, "I
could not tell you
how cliarmante, how good my wife has been to me." We
assured Mr. Herrmann that all who knew Mme. Herr-
mann always spoke of her as "the charming Mme. Herr-
mann." "It just so, Mon Dieu She companion,
is
is
a
!
camarade."
As it has been stated, Alexander Herrmann has travelled in

almost every part of the globe. The jugglers of India, the
dervishes of Turkey, the Bedouins of Egypt, the Marabouts
of Arabia, all have proclaimed him the Allah of Magic.
Crowned heads have attended his performances or invited
him to delight them in the palace. Don Alphonso XII.,
Rey Constitutional de VEspana, conferred upon him the
decoration of " Comendador or dinar io de la Real or den de
Isabel la CatolicaP The King of Portugal also bestowed
upon him the distinguished decoration of " Cavalleiro da
Real Ordern Militar Portuguera de Nosso Senhor Jesus
Christ o."
The severest critics in Europe have declared Alexander
Herrmann to be unparalleled in the history of magic art.
The Germans are least of all given to praise, yet a German
paper thus spoke of him :
" The name of A. Herrmann
is familiar throughout the entire world. It was he who
one day while by the sea-shore at Ostend caused the brace-
let of a lady to disappear from her wrist, threw it iuto the
sea, and a moment later returned it to her tied with a rib-
bon in a beautiful bouquet which he took from the hat of
the lady's husband.
" One day while seated in an omnibus, he felt the
light-fingered hand of a thief in his pocket. Herrmann
seized him, recovered his pocket-book, took from the thief's
pocket a number of other purses the latter had stolen,
and turned property and thief over to the police.
' £ It is he who
goes to the markets, buys chickens or living
rabbits, cuts their throats, and then reattaching the neck,
returns to the frightened dealers their property without the
slightest sign of the operation performed upon them.
a We saw him put into a tin pan three rings, borrowed

from three persons in the auditorium, break some eggs over
them, and out of this omelet of precious stones there came
forth three white doves wearing around their necks the
three rings attached by silk ribbons.
" He put into three different pots some beans of coffee,
white common beans, and some grains of wheat, and the
three pots were closed simultaneously at the striking of his
wand. A minute later the pots were found to contain real
coffee, milk, and sugar, and out of them he filled seventy-
Jive cups, which he passed to the audience.
" He put four watches into a large revolver of the bull-dog
pattern, filled it with powder and balls, jammed them all
down with an iron rod, fired, and the watches were found
hanging from the back of a gentleman in the auditorium.
"He caused his wife, Mrs. Addie Herrmann, to enter into
a magical chest, locked her in, and a minute later the lady
was found occupying a seat in the middle of the parquet.
He accomplished many other prodigies, not the least curious
of which seems to us to be the following : He borrowed a
hat from a gentleman in the theatre, and out of this hat he
brought forth two hundred and twenty-five gold pieces, a
vast amount of paper, two rabbits, six bouquets, a dozen
cups, and many other different things. He then asked his
servant to return the hat to its owner, but the awkward serv-
ant slipped, fell upon the hat and made it flat as a cracker.
Mr. Herrmann was very sorry, very sorry indeed, and did
not know what to do to restore it to its former condition.
Finally an idea struck Mme. Hermann : The cannon !
" An energetic remedy indeed ! Mr. Herrmann tore the
hat into shreds, which he- put into the cannon. Then the
cannon was taken into the middle of the stage, where it really
caused a moment of panic in the upper galleries, followed
by a precipitous flight. The cannon was fired and the hat
appeared on the roof of the theatre, from which Mr. Herr-
mann caused it' to drop in its original shape by firing his
pistol."
HOW ME. HEEEMAN^ GETS EID OE U^DESIEABLE

COMPAKIO^S.
A few years ago Mr. Herrmann had an engagement to ap-

pear in Alexandria during the great Turkish feast of Eha-
mazan. On arriving at his hotel, he was told by the
proprietor that on account of the holidays the house, as was
the case with nearly all the other leading hotels in the city,
was crowded. Mr. Herrmann was unable, offer what he
would, to obtain a room to himself. The proprietor had
only one large room with two beds in it to offer, one of
which was taken by a Turk from Constantinople. Mr.
Herrmann, as he could not help matters, agreed to take the
room, but on going into it noticed that "the fire of the
Turk's eye flashed in a very uncomfortable manner as it fell
on my watch-chain." He made up his mind that he would
have the room to himself, and so he did. This is the way
the Professor accomplished it :
"It was three o'clock in the afternoon, and I had not
many hours before me, as I was to be at the theatre at
half-past seven. The Turk was watching me unpacking
When I had a good 6 catch at his eye, I
'
my trunks.
snatched a ferocious-looking dagger, lifted it quickly and
stuck it into my wrist. At the sight of the blood, the
Turk rushed from the room, and would not stay in the
THE ART OF MAGIC. . 105
hotel, nor would he come back into the room for his bag-
gage."
This trick is an easy and simple one, since it consists
only in fitting to the arm a knife made for that purpose, the
blade of which is divided into two parts, joined together by
a spring of the horse-shoe shape. When the arm is placed
between the two halves of the blade and the spring con-
cealed by the cuff, it appears as if the arm was pierced.
The performer makes faces and contortions, as if he felt the
sharpest agony. The blood is an innocent preparation
which, by the quickness of the movement, appears to drop
from the wounded wrist, while in reality it comes from the
palm of the hand which holds the hilt.
A few years ago Mr. Herrmann appeared in Bruxelles.
What he did there is best described in the words of the
leading newspaper of that city :
" We considered ourselves biases as regards prestidigita-
tion. We have seen so many of those dexterous men who
made us suppose a pair of spectacles to be real lanterns.
Ever since the time of Bosco —let us acknowledge also that
we have known Bosco personally, although this fact does not
render us any the younger — as well as Conte, whose tricks
with cards have remained almost legendary ; in a word, we
can remember the beginning of modern magic art in Europe.
We can recall Philippe, the inventor of the trick of the
fishes, so well perfected since, and Eobert Houdin, and
Eobin, 'the man of ghosts/ and Cazenave, and twenty
others ; yes, a hundred others who have been successively
pronounced more surprising than their predecessors, and
cited as having reached the Herculean columns of prestidi-
gitation. But where are the columns that do not give way
to-day ? The reason why that after Bosco, Conte, Phi-
is,
lippe, Eoberfc Houdin, Brunet, Verly, Kobin, Cazenave,
tutti quanti, Herrmann has appeared to prove to us that we
were wrong in believing ourselves biases as regards omelets
transformed into living doves and handkerchiefs restored
more immaculate than before after having been burned
under our eyes.
" We knew this unparalleled Herrmann twenty years
ago
in Bruxelles, and he has seemed to us ever since to substan-
tiate the truth of the axiom which we have just mentioned,
to wit, that every prestidigitateur superior to the one seen
is
before. Herrmann has done in fact better he has risen
;
above himself. The Herrmann of to-day superior to the
is
Herrman of twelve or fifteen years ago, just as he to-day
is
superior to all who have preceded him.
" First of all, he true gentleman. To see him in silk
is
a
stockings, culotte collante, black coat fitting well to the

a
body, dazzling linen, well-trimmed mustachios, to see his

easy gesture, distinguished appearance, flowing and natural
elocution, one would believe that lecture was to be
a
delivered by scholar rather than that seance on magic

a
a
was about to take place. However, magic in the true

sense of the word being performed before you. At the
is
same time, the address and the dexterity of the hands cause
you to pass from surprise to surprise. Perhaps all the feats
of Herrmann are not new, although many are of his own in-
vention but the best known are performed with grace,
a
;
an easiness, facility which impart to them complete new-

a
ness.
" Who
!
not remember the famous chest of the Daven-

does
port brothers and the not less famous chest India, two
of
?
THE ABT OF MAGIC. 107
masterly tricks which have drawn everywhere immense

crowds to see them ? Herrmann does better still ; he com-
bines the two tricks into one ; he forces, as it were, the chest
of India into that of the Davenports, and by doubling the
difficulty he doubles the surprise, not to say the stupefac-
tion of the spectators.
••••••
" However, seance of prestidigitation cannot be told in
words. One must go and see for himself/'
•
THE MAEQUIS AKD THE PARTRIDGES.

Don Mariano del Prado, Marquis Acapulco, invited
de
Herrmann to dinner while the latter was astonishing the
chivalrous Spaniards with his amazing feats a few years ago
in Madrid, Herrmann knew that the marquis was especially
fond of partridges, and he accordingly went to his friend's
house bent upon "mischief." During dinner the conversa-
tion turned upon game, and the old marquis was especially
eloquent upon the subject of partridges and wished that he
had provided some. Herrmann thereupon assured the mar-
quis that nothing could be easier than to have his wish sat-
isfied.
" What do you mean ?
"
said Don Mariano del Prado.
"I mean," said Herrman, ■" that no friend of mine shall
express a wish before me without having it instantly grati-
fied."
Thereupon he asked the waiter to bring him his hat,
turned it upside down, and by a dexterous movement of the
hand brought out two of the finest partridges the marquis
had ever seen. It is useless to say that this simple trick, as
is,
the saying brought down the house.

In order to perform this trick, it is necessary to be pro-

Tided with a high hat, made with a false spring bottom,
with space enough for three or four birds or anything else
you may choose to take out of it. The spring must be so
placed that, when it is pressed from the outside of the hat,
the compartment will open and the birds will fly out, and
when you relax the pressure it will fly back to its place
again. Always hold the inside of the hat toward you, or
elevate it a trifle higher than the audience.
The following interesting story comes from the pen of
Alexander Watson :
CHKISTMAS SIBEKIA — A COLD RIDE WITH HERRMANN —

IK
TO KAYALA IK A RUSSIAN TARANTASS — THE GREAT
CONJURER ENTERTAINS TWO PARTIES IN THE DREARY
PENAL COLONY — WONDERS HE PERFORMED.
"' Dammit!'
" This good Anglo-Saxon exclamation, uttered in tones of
exceeding vexation by a nervous, keen-eyed little man in a
frontier town in Eussia one bitterly cold morning in the
winter of 1879, attracted my attention. His face — and
such a weird, uncanny face it was — was the picture of in-
tense disappointment, and his attitude was one of utter de-
jection. I
It was the first English had heard for weeks,
and, although spoken with a decided accent, there was a
spontaneity and vigor to the expression which at once con-
vinced me that the speaker was familiar with my native
tongue. Approaching, I asked the nature of his trouble,
addressing him in English and offering my services. His
face brightened up and he quickly replied :
" ' My I
am yeery much deestressed.
dear sare, must go I
I —
to Kayala, and am too late too late. The guard has gone
without me, and I now find I
cannot get a — a — what do
you call it ? — a conveyance, yes, a conveyance.'
"He spoke rapidly and gesticulated in a nervous, jerky
way so characteristic of the French. His story was soon told.
His name was Herrmann, and he was the world-famous con-
jurer. While relating some of his experiences as a traveller
at a dinner given in his honor at St. Petersburg by several
distinguished Eussian officers, he was badgered into accept-
ing a wager with the dashing General Kourropatkin, the
successor of Skobeloff, that he dare not make the venture-
some journey across the steppes to Kayala in midwinter
and be there in time to dine with the general and his staff
on Christmas Day. An escort was promised him, and it
was needed, for the disastrous campaign against the Turco-
mans had just ended, and the country was overrun with
lawless bands of freebooters. Herrmann found that the
escort had gone several days, and hence his dismay expressed
in the exclamation which begins this hurried sketch.
" I was a sort of utility man on a London newspaper, and
was then on my way to the scene of the difficulties in Asia
Minor, bearing important instructions for the intrepid war
correspondent, Edmund O'Donovan, who was then con-
templating that dash to Merv which afterward made him
famous. Poor O'Donovan ! His bones lie bleaching with
those of Hicks and Villiers and the rest of that devoted
band of heroes on the hot sands of the Soudan, where the
life-blood of Burnaby and so many other brave Britons has
ebbed away.
" Herrmann's distress was so genuine that I at once offered
HO THE ABT OF MAGIC.
him a place in my tarantass, long, low, black vehicle on

a
runners, to which were attached six horses. I pictured to
him the hardships of the journey, for which, I must con-
fess, I had little taste myself ; but he was firm in his reso-
lution, and quickly completing arrangements, we started on
a ride which, but for the never-failing .good-nature and
superior entertaining qualities of my versatile companion,
would have been dreary indeed.
" The days pass wearily along— some in wild, fierce storms
of snow and sleet that howl around us as though all the
demons of the steppe were up in arms ; some in bright sun-
shine, whose intolerable glare blinds us and blisters our
faces. From time to time we drive into darksome under-
ground holes, hot and reeking, hover around the steaming
samovar, pouring down oceans of boiling tea ; then out on
the silent steppe again to continue our weary struggle.
There are nights when we awaken from a half -frozen sleep
and see nothing but the wide, snowy plain, silent and
ghastly in the spectral moonlight. The icy winds from the
north come rushing down in furious blasts with an unin-
terrupted sweep of a thousand miles, and drive the snow
about in whirlwinds that go scudding over the plain like
giant spectres. Herrmann submits to all discomforts without
a murmur. His jollity is infectious. Even our imperturb-
able Kirghiz postilions smile at his little conceits, and
marvel at the wonders he performs. They look upon him
as an emissary of the devil. Kayala is finally reached.
Herrmann is surrounded by his friends, and the warmth of
their greeting makes ample amends for the hardships he has
undergone.
" ( You have won,' says Kourropatkin,
c
and you are none
THE ART OF MAGIC. HI
too soon, for Christmas in this country comes in advance of
yours.'
" 'Yes/ replied Herrmann, 'I have won, but I will not
try it again. No, no. One such journey is enough.'
" The dinner occurs the next day, and, reluctantly, I con-
sent to remain over. Never have I spent a more delightful
Christmas. There is no limit to the hospitality of these
dashing Kussians. Away out on this barren plain, thousands
of miles from civilization and our own comfortable firesides,
we sit down to a repast fit for a king. At the table are
gathered all the types of Kussian officerhood. Here is the
gray-headed, hard-faced old major, who, without 'protec-
tion,' had fought his sturdy way up through the grades, with
long delays, much hard service, and many wounds. He
had been an ensign in the Crimea, and afterward was for-
gotten, for nobody knows how many years, in some odd
corner of the Caucasus. He is only a major, poor old fellow,
but he has half a dozen decorations. There is little in com-
mon between him and the tall, stately, grizzled general by
his side, who is an aide-de-camp of the Emperor ; a grand
seigneur of the court, yet who has never forsworn the camp ;
a man who will discuss with you the relative merits of Patti
and Lucca ; who has yachted in the Mediterranean, shot
grouse in the Scottish highlands, and hunted buffalo on the
American prairies ; who wears decorations, too, some of
them earned in battle, others as marks of imperial favor. On
the other side of the table is a young hussar in blue and red.
He can gallop, he can cut the sword exercise, he can sing
French songs, and he would give his last cigarette to a
comrade or a stranger, and in his secret heart he has vowed
to win the cross of St. George. Everybody contributed to
the entertainment, a spirited song from one, a recitation or

a story from another ; but chief among them all was Herr-
mann, with his inexhaustible store of tricks and his marvel-
lous dexterity. The general's watch was found in the pocket
of a subordinate, to the dismay of the latter and the delight
of the assembled guests ; a solid gold decoration which the
major had earned in the Khivan campaign, and from which
he never parted, was found in a bottle of wine ; loaves of
bread were transformed into oranges ; cards disappeared
mysteriously in the air ; chairs were sent dancing around
the room in the most provoking way ; different kinds of
wine were taken at will from one bottle, and live fowls were
discovered in the most singular places. It was the most
novel Christmas dinner it ever was my fortune to attend.
An entertainment full of surprises, and one that kept the
guests in an hilarious state of merriment for several hours.
" When it was over, Herrmann obtained permission to
visit the prisoners' quarters. What a contrast to the place
we had just left ! The poor wretches were huddled to-
gether like sheep. Their food was bad, their scant clothing
afforded but poor protection from the frosty air, and their
misery was made more unbearable by the harsh words and
cruel blows of the brutal keepers. Such a lot of haggard
faces I never saw. Men whose eyes looked the despair that
was slowly eating their lives away, and from whose hearts
all hope had fled. Piteous looks of entreaty were cast upon
us as we entered ; glances so full of woe and misery that
they would melt a heart of stone. The sympathetic magi-
cian took in the scene at a glance, and then began a per-
formance that I have never seen equalled. Trick followed
trick, each more wonderful than the preceding one. Amid
the squalor and filth of this wretched pen, surrounded by

convicts of all grades and with the atmosphere foul and sti-
fling, Herrmann remained for nearly two hours, performing
as he never performed before. Faces that had not known
a smile for years relaxed and the dingy walls echoed with
joyous laughter. With a wave of his magic wand, the magi-
cian produced a Christmas-tree laden with dainties ; every-
body was given a little present of some sort. In the delight-
ful sensation of the moment the prisoners forgot their cares,
their condition, their doom. Some were carried back to
the innocent days of their childhood in far-off Russia, others
were astonished at the almost supernatural powers of the
man, and all were amused. Tears crept unbidden into the
eyes of many when the time for departure came, and with
hearts full of gratitude for the man who had given them
the only taste of Christmas they had experienced in many
years they bade us farewell. The friendship between the
magician and myself, which began with our acquaintance at
Orenberg, has continued unbroken ever since, and will con-
tinue, I hope, to the end of my days."
In the Evenement, published in Paris, we find the follow-
ing account under the title "Soiree de Prestidigitation."
" Monsieur Herrmann is the Paganini of prestidigitateurs.
It is not only his technical dexterity which inspires us with
this belief, but his physical resemblance also to the famous
Italian artist. Tall, lean, an expressive head, hair and
mustachios of jet-black color, there was lacking only a
violin, when he appeared on the stage, to make us believe
that we were about, after more than forty years, to listen
to the famous ' Prayer of Moses,' executed upon the one
cord only. Instead of this tour deforce, we have had others
8
which, while greatly differing, were not the less marvellous.

Is it not a prodigy to see one of these servants of the sorcerer
lay — through the mouth- — as many eggs as the master applied
to him taps upon the head ? Is it a simple matter to have
a California at the end of one's fingers, to such an extent
abounded the five-franc pieces coming nobody knew from
where, and which were falling in heaps from the noses of
the spectators ? And that hat — ours, let us acknowledge it
— transformed into a notion store, from which were taken out
myriads of cards, miles of ribbons, and, still better, rabbits
and ducks, . . . probably American, like their proprietor,
which, however, does not alter the fact of their being authen-
tic and alive too. The want of space prevents us from length-
ening this description, but we must not omit to mention the
charm which his fascinating companion adds to the miracles
of Monsieur Herrmann. The diverse poses of Mme. Herr-
'
mann in the Arabian dream' are the most graceful we
have ever seen in the metropolis. . . ."
The muscular force of Alexander Herrmann is one of his
most remarkable traits. We saw him in several leading
clubs of New York take a full pack of cards and tear them
in two with his hands.
In 1879 Herrmann went to Havana. He gave in that
city nineteen representations, and on a Sunday afternoon
appeared in the noted bull ring of Havana, where he per-
formed the extraordinary and dangerous feat of allowing
himself to be shot at by twelve soldiers, carrying as many
Kemington rifles. The balls were marked by a committee.
The audience stood breathless, and many women fainted,
while strong men left the place, believing that a cold-blooded
murder was about to be committed. Twelve thousand per-
sons were there, and the receipts amounted to eight thou-

sand dollars.
When the rifles were loaded, Herrmann took them in his
hands, whispered a few words in the barrels, and then ordered
the soldiers to fire. The balls flew whizzing, and as fast as
they came he received them in his hands, and passed them,
still warm, into the hands of the committee.
On leaving Havana he went to the City of Mexico. His
first acquaintance there was with the then President, Diaz.
It did not take long for Herrmann to win the friendship
of the distinguished Mexican, and during the five months
of his stay in that city his triumph was the greatest ever
known.
Soldiers were stationed nightly in the National Theatre
to control the crowds that sought admittance notwith-
standing the fact that not an inch of standing room could
be Obtained. President Diaz, in order to express the strong
friendship he felt for Herrmann, ordered a body-guard of
twenty-five soldiers to follow him wherever he went. Orders
were issued to all the dependencies of Mexico that the va-
rious sub-governors were held responsible for his life. From
Mexico he visited every part of Central America, where his
success was simply a repetition of his triumphs in Mexico.
Beaching Brazil, Herrmann and a few of his friends,
among whom were several journalists, were walking in one
of the principal streets of that city. A few steps ahead of
them some laborers were paving the street. Herrmann
whispered to his friends that he was going to astonish the
workingmen. Thereupon he accosted one of them with
his serious air, and lifting the foot of the man took from
under it a gold piece valued at twenty dollars. The fellow
demanded one-half of the amount, and Herrmann tried to

explain to him who he was, and to reason with him, and
told him that it was a trick. The man would accept no
explanation and kept on demanding half of the troye. Herr-
mann persisted that it was all nonsense for any one to claim
money that did not belong to him. A crowd began to as-
semble, and as the workingman cried for the police, Herr-
mann was obliged to giye him one-half the amount, but
made up his mind that it did not pay to play tricks on the
Brazilian workingmen.
It would take more space than our book affords to give
one-half the incidents which have befallen Herrmann in the
course of his life, and the number of times he has been the
victim of the greed of man.
For instance, in Cincinnati he was sitting with some of his
friends emptying a few bottles of the "cheerful" (Herr-
mann's designation for champagne) ; he was playing some of
his tricks when a stranger approached him and asked whether
he could change a fifty-cent piece into gold. Herrmann by
a dexterous movement of the hands performed the trick,
when the stranger, on the plea of examining the money,
took the twenty-dollar gold piece, which belonged to Herr-
mann, and walked off with it.
At a noted gathering of bankers, among whom was the
Baron de Eothschild, one of the leading brokers in the
French capital approached Mr. Herrmann and told him he
would give him five thousand francs if he would tell him
what was passing at the time in the head of the Baron de
Eothschild. Mr. Herrmann accepted the offer and told him
that the baron's intention was to lift the shares of the Suez
Canal which had been knocked down for several weeks past.
The broker called Baron de Bothschild aside and told

him in plain terms that he knew what the baron intended
to do. Words fail to depict the astonished air of Eothschild,
who supposed the matter was a secret known only to him-
self. In vain did he try to find out how the broker became
aware of his plans. The latter refused to divulge the source,
but promised that no one else should know what was going
on, and, as the price of *his secrecy, claimed the brokerage of
all orders to be given by the baron.
Herrmann claims that mind reading is "bosh," but while
he has been unwilling to inform us how he knew what
was going on in the mind of the baron, he asserts that this
can be explained as well as any of his extraordinary feats.
For the time being, however, he chooses to have the world
mystified, until the time comes when, in a more pretentious
book, his life, together with a full explanation of all the
tricks, feats, mysteries, etc., with which his name has been
identified, will be given to the world.
To us, however, it is not the world-wide reputation of
Herrmann, his marvellous intelligence, nor his dexterity,
which has won our heart, and made us eager to publish this
little volume. It is the unbounded charity of the man, for
we know from an intimate acquaintance with him, that
Alexander Herrmann gives one-fifth of his princely income
to works of charity.
While jn St. Petersburg, the municipality there wished
to have a hospital erected for the wounded soldiers in the
Eusso-Turkish War. The proceeds of three of his per-
formances were given for that noble purpose. On the
third night, which has remained ever memorable in
the hearts of all Eussians, Herrmann took a hat from
one of the spectators and out of the same produced the

design of the hospital, which has been taken as a pattern
for the one now erected. The oppressed and down-trodden
people in Eoumania have cause to bless the day that he
landed there, for it is mainly due to his work that the
Polytechnic School of that city lives and flourishes. Let us
also mention the fact that on his return to this country a
year or two ago, when he became aware of the misfortune
that had befallen Charleston, Herrmann, whose heart's throbs
were never deaf to the cry of woe, gave a representation
which netted $1,400, the whole amount of which he turned
over to the Mayor of Charleston.
In the city of Detroit one fine morning, a tall, slender
man, with black, piercing eyes, entered a barber shop. He
asked to be shaved, and as the knight of the razor was
preparing to commence work, the dark-eyed man seized
the razor from his hands, and with lightning rapidity laid
it across his throat, from which the blood immediately
spurted in torrents. The frightened barber and those pres-
ent rushed out, the one for the police and the others for
the doctor. When they returned they found the would-be
suicide calmly arranging his necktie and not a trace of
blood to be found anywhere in the shop.
The crowd followed him to the hotel, where it wa;s dis-
covered that the man who caused all this innocent commo-
tion was our friend, Alexander Herrmann.
A San Francisco paper thus describes a visit which Herr-
mann paid to the Stock Board : " Herrmann visited the
San Francisco Stock Board yesterday, and had, as one de-
lighted 'bear' declared, 'great joy with the gang.' Un-
announced, he walked into the centre ring and commenced
operations by taking from a Mr. Budd's breast and skirt

pockets a most astonishing number of cards, among which
the needful ace was observed to be suspiciously plentiful.
The first movement of Herrmann attracted everybody's at-
tention, Baron Wilkie appearing particularly delighted at
Mr. Budd's discomfort. At this, Herrmann turned upon
Mr. Wilkie, and, taking him by the nose, caused a perfect
stream of cards, principally jacks, to flow therefrom.
Everybody inside the ring now gathered around Herrmann,
and the Caller, seeing that his frantic yells of ' Belcher ! '
were unobserved, joined the crowd on the floor. As the
Caller approached, Herrmann extended his hand and pro-
ceeded to pull from his (the Caller's) coat-sleeve a pair of
stockings, each about four feet long. Some one at this mo-
ment tipped Herrmann's hat off. The magician caught it
and took from it a twenty-dollar roll. The fun became gen-
eral and uproarious now. Herrmann's hands were gliding
like lightning in all directions. He extracted cigarettes and
cigars from the brokers' ears and noses ; mixed their sup-
plies of handkerchiefs up beyond recovery ; took rag babies
and stumps of cigars out of the younger members' pockets,
and from the older and more sedate members took chew-
ing-gum, stick-candy, and dime novels. Mr. Schmieden,
the most dignified broker on the floor, approached Herr-
mann, who extended his hand with a four-bit piece in it.
The broker tried to snatch
it,
when the magician flipped

it
into the air and landed in his hand twenty-dollar piece.

it
Mr. Schmieden said, Gracious me That's easier than

'
commissions in big market.' Some impatient dealers in

a
the lobby, who could not see all the fun, began to call out,
Oh, hire hall Why don't you pay dollar and see
e
'
'
a
!
him?' 'Go on with the call/ etc. Herrmann went up

to one of the discontented on the outside of the rail, and
taking the man's hat off, dug up out of it a double-handful
of coin, remarking : 'Vat you yant to deal in stogs for ?
Dat's de vay to make money/ The amazed 'chipper'
retired in disgust. But there was no stopping the fun.
Herrmann ran his fingers through Scott's curly hair and
extracted a bunch of cigars, which he passed around to
the crowd. He abashed Dan Yost by taking from his scarf
a half-dozen scarf-pins belonging to other brokers. The
Caller, tired with laughing, sat down in a chair and imme-
diately got up — it was only a bent pin, but the Caller
thought it was a shock of electricity. Several brokers took
advantage of the opportunity to air their amateur abilities
as magicians, and chairs began to tip and dance, hats flew
off, handkerchiefs and pocket-books parted company with
their owners, and a general confusion reigned until Herr-
mann bowed himself out."
* • • • • • •
"The famous conjurer, Herrmann," says a French paper,

"has arrived in Paris, after a sojourn of six months in
South America. During a performance at the house of the
Governor of Montevideo, Herrmann determined to mystify
three half-savage Patagonians who were present, and whom
no one dared to approach. He stupefied the first by tak-
ing from his nose an orange ; he astonished the second by
producing a number of silver coins from his hair ; but the
third seemed overpowered with terror as a living rat was
extracted from his nose. Uttering a cry of fright, the Pat-
agonians withdrew, and the company congratulated Herr-
mann upon his success. While receiving their congratu-
J
lation, she suddenly discovered that his watch was gone, and
that his chain had gone with it. His purse, too, had dis-
appeared, and the thief had also appropriated his eyeglass
and his pocket-handkerchief. Half an hour afterward the
chief of the Patagonians returned, bringing the missing
articles. The savage from whose nose the rat had been ex-
tracted emptied the conjurer's pockets at the moment when
he was pretending to be overcome with terror."
We saw Herrmann perform, at his residence, the follow-

ing extraordinary feats.
"He placed a beautiful orange tree on a table ; he next
borrowed a lady's ring and handkerchief, and putting them
into a box, gave this to the lady to hold. Next he waved
his wand over the orange tree, and immediately it began
to blossom ; then, waving his wand again, the blossoms dis-
appeared and several oranges gradually grew, which, he

picked and handed to the company to prove they were real.
He left, however, the one on top of the tree (which we par-
ticularly noticed at the time). He waved his wand once
more, and two butterflies flew out, fluttering their wings
in the most natural manned, and each holding a corner
of the handkerchief, which they gradually drew out from
the centre of the orange with the ring suspended in the
middle of it. These he restored to the owner, and the box
was found empty when opened."
. • • . o • •
" He blindfolded a child and placed it in a basket which

every one present examined and found to be perfectly
empty. Closing the lid of the basket, the performer took
a sharp sword and drove it repeatedly through the sides,
*.•...
till the screams of the child grew fainter, when the basket
was opened and found to be empty. The child appeared
hidden in the folds of the dress of Mme. Herrmann, who
was seated in the rear of the parlor."
•
Before his Majesty, the King of Portugal, Mr. Herrmann

performed the following marvel :
Herrmann showed a cone, made of metal, beautifully
japanned. He put his arm through it to prove that there
was nothing concealed inside, and that it was simply a thin
metal cone, without a top. He next took a common flower-
pot and asked to have it filled with mould. Placing the
cone on the top of the flower-pot, and taking great quan-
tities of various kinds of seeds, he poured them inside the
cone, until the interior was fall. Next, making some passes
with his wand, he commanded the seeds to grow, and re-
moving the cone, revealed a beautiful bouquet of flowers,
much higher than the cone, while the seeds had all van-
ished. The king expressed great admiration and surprise.
Another feat performed by Herrmann : Three cards were

chosen from a pack, placed back, shuffled, and the pack re-
tained by one of those present. Herrmann left the room for
a few moments after giving the above instructions. He re-
turned with a sword in his hand and asked the gentleman
...••*
holding the cards to throw the pack up toward the ceiling ;
as the cards fell, he thrust his sword among them and caught
the threajnarked cards on the blade of the sword. He
took them off and passed them to us.
•
A few nights ago Mr. Herrmann borrowed at the house of

a gentleman a ten-dollar note, requesting another friend to
take the number of it. While examining it to see whether

the note was a good one, it unfortunately caught fire and
was completely consumed. Herrmann appeared to be very

sorry, and the owner, taking the matter to be in earnest, as-
sured the professor that it was a mere trifle and not worth
regretting. Thereupon Mr. Herrmann said,
" haye an
I
idea —
" He is always full of them. Sending for a can-
dle, he cut it into pieces about an inch long and asked his
friend in which piece he would like to find the bank-note.
The piece chosen was broken in two, and there was the iden-
tical bank-note perfectly uninjured.
Mr. Herrmann borrowed our watch, placed it in a mortar

and mashed it with a poker, pieces of the works being shown
to us. The mortar was then covered for a moment, and
when the cover was taken off the watch had vanished. His
servant was next directed to bring a loaf of bread, and the
watch was found in the centre of it uninjured.
Mr. Herrmann desired lady to write a sentence on a

a
piece of paper, which the lady was requested to burn. This

being done, a basket full of eggs was brought in and the lady
asked to choose any egg she wished. The professor then

broke the egg with his wand, and inside the paper written
upon was found perfectly restored.
. . • . . • •
HERRMANN AND THE KING OF PORTUGAL.

The King of Portugal, wishing to ascertain the truth of
the stories related to him regarding Herrmann, invited him
to the palace.
" am told you are the devil personified/'
I said the king
to the magician.
" It is the truth, sire," replied Herrmann, " although I am
but a poor devil."
" Perhaps you are, but I should like to have you prove to
me the high reputation which you possess as a magician by
exhibiting some of your feats before me, and without any
previous preparation whatsoever."
" The proof is given already," replied Herrmann.
" How so ? " said the king, a little puzzled.
"If your Majesty do me the favor of searching your

pockets, you will find two oranges instead of the pocket-book
and the handkerchief which were in your pocket when I
entered here ; but if your chief attendant will search his
pockets, he will find in them your pocket-book and handker-
chief."
All were astonished to find the two oranges in the king's
pocket and the pocket-book and handkerchief in that of the
chief attendant. ,
"This is nothing/' said Herrmann. "I
want to show
you something else. In which orange would you like to find
your pocket-book and handkerchief ?
"
" In the one which I have in my right hand/' replied the

king.
"Very well, your Majesty. Mr. Chief Attendant, will
you please hold tight in your hands the objects found in
your pockets ? Now, will your Majesty be kind enough to
cut the orange ?
"
The king did so, and inside of the orange were the pocket-
book and handkerchief, while a bird came out of the hand
of the astonished chief attendant and escaped through the
open window.
During all this time Herrmann did not even approach the
king or the chief attendant.
"Now, sire/' continued the master of the black art, with-

out paying attention to the surprise of all who were present,
" do me the favor to choose one of your own pistols and load
it with six bullets which you mark with your own hand."
After the king did it Herrmann said, " Please direct the
pistol against my hand and fire."
This was too much ; the king did not want to do it, and
the princess protested energetically.
"Much obliged to you, your Majesty, for the interest you
manifest in my behalf, but let the King fire at me without
scruple ; I am the yery devil, and you cannot kill the devil
with a pistol-shot."
Upon this declaration of Herrmann that it was not at all
dangerous to fire, the king pointed the pistol and off went
the shots. A cry of horror arose, and the eyes of all were
fixed upon Herrmann, who, enveloped in the smoke produced
by the explosion, presented to the king five of the bullets,
the sixth having penetrated a mirror behind Herrmann a
little above his shoulder.
" The pistol was well loaded," said Herrmann, pointing
to the broken mirror. "It is a pity such a beautiful piece
If you will allow
it,
of furniture has been damaged.

I
shall try immediately to repair it. Will your Majesty please

give orders to cover the mirror with curtain
"
a
When this was done, Herrmann said, " Now shall load
I
the same_pistol and fire at the mirror."

He fired, the curtain fell down, and the mirror was intact.
All were full of wonder that such things could take
place in the salon of king and in the presence of the
a
court, where no preparations had been made. Nobody

could explain or comprehend this action of Herrmann.
HERRMAIO" AT THE WASHIKGTOH MARKET.

Accompanied by two newspaper reporters and several of
his friends, Herrmann entered the Washington Market,
walked about the stalls, passing from one place to the other,
in a listless manner, apparently killing time, asking the
price of one thing and another, and chatting in a friendly
manner with the vendors of provisions. When it was
whispered around that the famous wizard was in the
market, a crowd assembled and stood gazing at him. Gradu-
ally it increased to such an extent that the police had to in-
terfere and keep the crowd back. Herrmann pretended not
to notice what was going on about him, and, in fact, seemed
undecided what to do, when his attention was called to an
egg-stand behind which a nice-looking Irish woman was
posted. He looked for a moment at the eggs, and said :
" How much for eggs to-day ? "
"Fifteen cents a dozen; fresh ones/'
" Give me a dozen, please, but on one condition. want I
I
it,
to break them, and whether you or do understood

is
it
whatever will be found inside of them will be mine."

" Well, of course, don't want what the eggs contain in-
I
side, once they are paid for."

if
it,
Herrmann took an egg and broke when lo there were

!
four five-dollar gold pieces in the shell. Seeing the shining

metal, the eyes of the woman almost started from their
sockets. She looked at the crowd which surrounded her
stand, and with astonishment exclaimed
:
"How that?"
is
"They are valuable eggs, those you sell," said Herrmann,

and giving one to the woman, " Will you please break this
one for me "
?
The woman took the egg, looked at Herrmann's face,

and broke it with trembling hands. It contained the same
amount of money as the first one ; four five-dollar gold
pieces were in the shell again. She closed her hand in-
voluntarily, when the magician said to her :
" Hold on, madame ; you know that the contents of all
those eggs belong to me." As she was giving him the
money, he asked :
" How much do you want for all your
eggs?"
Another woman who occupied the stand next to her,
called out : " Don't sell another one of those eggs ; why,
they all, of course, belong to you.''
"They are not for sale, sir," replied the Irish woman.
The crowd which surrounded the egg-stand amounted
already to hundreds of persons. One after the other the
eggs were broken by Herrmann and by the woman, until the
one dozen bought were all broken, and each one contained
the four five-dollar gold pieces. The crowd was constantly
increasing, and Herrmann could make his way through it
only with the assistance of the police.
CONFUSION Itf A STREET-CAR.
A veryextraordinary scene occurred a few years ago in

car No. 12 of the Third Avenue line. The car was running
down town with a mixed cargo of occupants, as is generally
the case, when a well-dressed gentleman entered it at the
corner of Sixteenth Street. The car, however, was so full
that the gentleman had to stand on the platform. He
stood there for about five minutes, when inside of the car a
great confusion arose, one of the passengers exclaiming that
his watch was gone, another swearing because his pocket-
book had disappeared, while an old Irish woman, dealing in

apples, asserted in the strongest words she could command
that all the apples in her basket were missing. She was
greatly excited at being so shamefully treated. Two old
spinsters joined in the shrieks of the Irish woman, one of
them declaring that she missed her handkerchief and
the other her pocket-book. The affair grew serious ; the
conductor stopped the car, and went in search of a police-
man ; then a well-known merchant made the proposition
that everybody should be searched. His proposition was
accepted by acclamation, and the operation took place in
presence of the policeman, who arrived with the conductor.
The following scene ensued, which well-nigh beggars descrip-
tion : In the coat-pockets of the above-mentioned merchant
were found, to his great surprise and confusion, some of the
apples missed by the Irish woman ; a few more were found
in the pockets of the gentleman who claimed to have lost
his watch, and about half a dozen in the pockets of the two
old spinsters, while the lost pocket-book and handkerchief
were found in the pockets of the lately arrived policeman,
and two live rabbits were drawn from the inside wide coat
pockets of the conductor. The agitation had reached its
highest point. All were standing and violently talking to
each other. But the watch and the other pocket-book were
still missing, when the gentleman who, as it has been said,
had been compelled to stand on the platform of the car,
and who, owing to the confusion, secured for himself a seat
inside the car, stooped and quietly picked up two apples, in
which he discovered the missing watch and pocket-book.
Immediately this gentleman was recognized by one of the
passengers as the magician, Herrmann, who explained to
those present that he had performed this whole trick for the
sole purpose of getting a seat inside of the car, as he felt too
tired to stand on the platform. He begged to be excused for
the liberty he had taken. Everybody laughed heartily ex-
cepting the apple-woman, who was still grumbling about the
loss of her apples, but Herrmann, without being seen, put
a gold-piece into her hand. Fully satisfied, she left the car
with her empty basket.
THE DEVIL'S MIRROR.
Take a square box about six inches long and twelve inches
high, or of any proportionate dimensions. Cover the interior
with four mirrors, locating them perpendicularly to the bot-
tom of the box. Put at the bottom any desired object, as a
tin soldier, paper castles, etc. Put over the box a glass
frame, which must have the form of the base of a pyramid,
and must be arranged in such a way that it falls upon the
box like a cover. The four sides of this frame must be of
glass, or be covered from inside with gauze, in order that the
light may penetrate without being seen through the upper
part, which must consist of transparent glass. On looking
through this glass, beautiful scenery can be seen, and of un-
limited extent. If prepared with care, this mirror affords a
good deal of amusement.
THE CHANGING COLN".
For this trick take two false gold-pieces and two silver
pieces which resemble quarters. Eub the latter upon a stone
until they become only half as thick as they were, and join-
ing each yellow coin with a white one, you will have appar-
ently two pieces of coin, each of them seeming to be a gold
coin on one side and a silver coin on the other. Some
cement may be employed to keep the coins together ; but if

one is of soldering metal, regulus, or antimony, and the other
contains iron, they will stick together by contact and the
pressure of the hand. Take one of these double coins in
your hand, the yellow side upward ; now let the public ob-
serve your manipulations, which consist in closing both your
hands, shaking them, or putting one upon the table and the
other under the table and ordering the. coins to change.
While manipulating, change the coins in your hands and
show them to the public changed. This trick will always
create amusement, and especially if
the magician in the be-
ginning takes from the audience a gold coin and a silver
one of the size of a quarter ; of course, not to use in his
trick, but merely to impart more reality to the perform-
ance.
HOW TO KAIL A CARD TO THE WALL BY A PISTOL-SHOT.
Take a card and tell the person who has chosen it from a
pack to cut off one corner and keep the piece, in order to
recognize again the card chosen. The card is burned to
ashes, and a pistol is loaded with gunpowder mixed with the
ashes of the card. Instead of a bullet put into the pistol a
nail marked by some one in the audience. The pack is then
thrown into the air, the pistol fired, and the card which has
been reduced to ashes is seen nailed to the wall. Take it
down, compare it with the piece in the hands of the person
who chose the card, and show that the card nailed to the wall
is exactly the same, and that also the nail is the same which
had been previously marked. The operation is as follows :
When the magician sees that a corner has been cut from one
of the cards, he goes away under some pretext and makes a
similar cut in another card. When he returns, he takes the

chosen card, places it among the rest of the pack, changes it
dexterously for the one prepared by himself, and finally re-
duces the latter to ashes. When the pistol is loaded, he takes
it, saying that he wantsto show how it has to be fired, and in
the mean time opens a hole in the pistol and takes out the
nail, which falls into his hand by its own weight. Closing
the hole in the pistol again, he requests some one to put
in more gunpowder, and during this time the magician
passes the nail and the card to his assistant, who quickly
nails the card on a piece of square wood which fits closely
into a square hole in the wall covered with a piece of wall
paper of the same design as the rest. The hole is above a
mirror, the piece of wall paper covering it is fastened to the
wall by pins, and a thread is attached to its lower part.
When the assistant hears the detonation of the pistol, he
pulls the thread, the covering piece of wall paper falls down
behind the mirror, and the card can be seen nailed to the
wall.
THE BURNED PACK OF CARDS FOUND INSIDE A WATCH.
Let some of the spectators choose a card from a pack ;

request three gentlemen each to lend you his watch, and
wrap each watch in a different piece of paper in the form
of a drinking-cup and place these upon the table, covering
them with a napkin. Burn now the chosen card, and put
the ashes into a small box ; a moment afterward open this
box and no ashes will be found in it. The three watches
are placed upon a plate, and anybody can select one of them ;
the same person opens the watch and finds inside of the glass
cover a piece of the card burned, and inside the other cover
a miniature card like the one burned. The following is the

method of executing this trick : As soon as you tell your as-
sistant which card has been chosen, he takes from the table
one of the watches, in which he deposits " what is neces-
sary." The watches are covered with anapkin sustained
by bottles or something else, so that the confederate's hand
cannot be seen, nor the movement of the napkin. To make
the ashes in the small box invisible, place under the cover of
it a piece of paper cut exactly to the size of the cover and
of the same color as the interior of the box ; when the box
is closed, this paper will fall down and cover the ashes at the
bottom, leaving the spectators bewildered and believing that
these ashes have produced the miniature card found in one
of the watches.
THE TRICK OF THE ROSE.
Take a common well-developed rose, place on a hot coal
a little powder of sulphur, let the rose absorb a little of the
% _ smoke,
and it will become almost white. When the rose has
been cut from the bush for some time, it will be completely
white. Piit.it for a while in water and after a few hours it
will again assume its red color.
THE DEVIL IK A SMOKIKG PIPE.

Take one ounce of saltpetre, one ounce cream of tartar,
half an ounce of sulphur, and pulverize each ingredient sep-
arately. Afterwards mix them all together and keep them
in a paper inside of your pocket. Then put a grain or two
in a tobacco-pipe, and when lighted it will produce the same
detonation as a gun-shot, but will not destroy the pipe. A
quantity as large as can be carried under the finger-nail
can be put into a piece of paper which will produce, when
lighted, a report equal to that of several cannon, but with-

out doing any damage.
WALKING UPON RED-HOT IRON.
Dissolve one half ounce of camphor in two ounces aqua-

vitae, add one ounce of quicksilver and one ounce of liquid
styrax, which is the product of the myrrh, and which does
not allow the camphor to ignite ; take besides two ounces of
red-stone, and let it be pulverized ; mix all together, and
when you want to walk upon a piece of red-hot iron, rub
your feet well with this composition and you can execute
the trick without any inconvenience whatsoever.
HOW TO KEEP FOUR KINGS TOGETHER.
Take the four kings out of a complete deck of cards and

have under them three other cards without this being
known by the audience. Show that the four kings are to-
gether, and place them on top of the whole pack. Divide^
the deck into four parts, placing the four kings and the
three cards under them on top of one of the parts. Take
now the first three cards from the top of the first part and
put one of them on top of each of the other three parts, and
taking the top card from the first part show it to the spec-
tators to be a king. Now put one part over the other until
you have the whole pack in one pile, and when you let fall the
cards onJthe table the four kings will be together.
41
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A history of the art of magic : containing anecdotes, explanation

of tricks and a sketch of the life of Alexander Hermann / by T.T.

We have determined this work to be in the public domain,

Sw>K of THtflOYAh Gross of- Grbege-

ANECDOTES, EXPLANATION OF TRICKS

AND A SKETCH OF THE LIFE OF

From the fertile fields of ancient and modern literature,

I have culled the facts relating to the history of the art of

voted. To give credit for everything recorded would seem

out of place in a work of this kind, encumbering .its pages

with useless data and difficult names. Such a course

would be at variance with my object, which is to present the

wonderful history of the art of magic in a brief and inter-

esting manner for the information and amusement of the

It would require vast learning, Herculean labor, and a

inward visions is shown by the history of the East in all

fill the living with admiration and awe. Shakespeare, in

* Heraclitus was bora about 535 b. c. in Ephesus, and is one of the

The above superstitious beliefs respecting magic were,

however, not frequently met

and were the most learned men of their times. A higher

Originally the magi were either themselves princes or

ther obedience, then was the Creator no longer in Eden, and

Let us now take a bird's-eye view of magic as practised

bodily weakness young persons who were laid on the bed, so as

prophecy are produced. When God desires to inspire a

so far as to believe it possible to be placed in communica-

Amber cures dysentery and is a powerful remedy for all

birth ill-omened, their fate is settled at once by putting

In divinatory magic the Babylonians had elaborate codes

The ancient Greeks liyed also in fear of "the evil-eye," as

charm being practised against tliem. In many parts of

By these means they transformed into deserts populous

to extend the sphere and the influence of magic — a fact

or were considered to be such, or because the magic arts

" Go, make thyself like to nymph the sea;

Be subject to no sight but mine; invisible

During the reign of Henry VIII., attracted the

Queen Elizabeth that sorcerers and magicians existed to an

Was not Joan of Arc, more properly Joanneta Dare,

never learned to read or write, and received her sole

but her vivacity, so far from being tainted by any coarse or

unfeminine trait, was the direct outcome of intense mental

unreal, but that this particular magician was pretending to

Magic was yery early divided into two general classes —

was placed within a circle and careful observation was made

It lifted up its head, and did address

And at the sound it shrunk in haste away ;

divination practised by the aid of flour. It is sometimes also

This horrible divination was made by examining the en-

Prom the Greek apanto, to meet. It divination by

telling future events by means of numbers. The Gematria,

According to Herodotus, a Greek historian, born about

F. Hofer, in his History of Astronomy, remarks : "If we

general predictions of all sorts soon became attached to

fluences. According to the tradition of the Arabs, the sun

the child. By continuing thus day by day, we can obtain

ark — a curious realization, in fact, of Chaucer's merry in-

three-fold struggles they wage with soil, climate, and bar-