Now, if we thus see the will—stated by me to be the thing in itself, the only real thing in all existence, the kernel of Nature—accomplish through the human individual, in Animal Magnetism and even beyond it, things which cannot be explained according to the causal nexus, i.e. in the regular course of Nature; if we find it in a sense even annulling Nature's laws and actually performing actio in distans, consequently manifesting a supernatural, that is, metaphysical, mastery over Nature—what corroboration better founded on fact could I desire for my doctrine? Was not even Count Szapary, a magnetiser who certainly did not know my philosophy, led by the results of his own experience, after writing the title of his book: "A word about Animal Magnetism, soul-bodies and vital essence,"[291] to add the following remarkable explanatory words: "or physical proofs that the current of Animal Magnetism is the element, and the will the principle of all spiritual and corporeal life?"[292]—According to this, Animal Magnetism presents itself directly as practical Metaphysic, which was the term used by Bacon of Verulam[293] to define Magic in his classification of the sciences: it is empirical or experimental Metaphysic.—Further, because the will manifests itself in Animal Magnetism downright as the thing in itself, we see the principium individuationis (Space and Time), which belongs to mere phenomenon, at once annulled: its limits which separate individuals from one another, are destroyed; Space no longer separates magnetiser and somnambulist; community of thoughts and of motions of the will appears; the state of clairvoyance overleaps the relations belonging to mere phenomenon and conditioned by Time and Space, such as proximity and distance, the present and the future.

In consequence of these facts, notwithstanding many reasons and prejudices to the contrary, the opinion has gradually gained ground, nay almost raised itself to certainty, that Animal Magnetism and its phenomena are identical with part of the Magic of former times, of that ill-famed occult art, of whose reality not only the Christian ages by which it was so cruelly persecuted, but all, not excepting even savage, nations on the whole of the earth, have been equally convinced throughout all ages. The Twelve Tables of the Romans,[294] the Books of Moses, and even Plato's Eleventh Book on Laws, already made its practice punishable by death, and Apuleius' beautiful speech[295] before the court of justice, when defending himself against the charge of practising magic by which his life was menaced, proves how seriously this matter was taken even in the most enlightened Roman period, under the Antonines; since he merely tries to clear himself personally from the charge in question, but by no means contests the possibility of witchcraft and even enters into a host of absurd details such as are wont to figure in all the mediæval trials for witchcraft. The eighteenth century makes an exception as regards this belief in Magic, and this is mainly because Balthasar Becker, Thomasius and some others, with the good intention of putting an end once for all to the cruel trials for witchcraft, declared all magic to be impossible. Favoured by the philosophy of the age, this opinion soon gained the upper hand, although only among the learned and educated classes. The common people have never ceased to believe in witchcraft, even in England; though here the educated classes contrive to unite a degrading religious bigotry with the firm incredulity of a Saint Thomas (or of a Thomasius) as to all facts transcending the laws of impact and counter-impact, acids and alkalis, and refuse to lend an ear to their great countryman, when he tells them that 'there are more things in heaven and earth than are dreamt of in their philosophy.' One branch of Magic is still notoriously preserved and practised among the lower orders, being tolerated on account of its beneficent purpose. This is curing by charms (sympathetische Kuren, as they are called in German), the reality of which can hardly be doubted. Charming away warts, is one of the commonest forms of this practice, and of this Bacon of Verulam, cautious and empirical though he was, attests the efficacy from personal experience.[296] The charming away of erisypelas in the face by a spell, is another instance, and so often succeeds, that it is easy to convince oneself of its existence. Fever too is often successfully combated by spells, &c. &c.[297]—That, in all this, the real agents are not the meaningless words and ceremonies, but that it is the will of the operator which acts, as in Animal Magnetism, needs no further explanation after what has been said above. For such as are still unacquainted with charm-cures, instances may be found in Kieser.[298]—These two facts therefore, Animal Magnetism and Charm-curing, bear empirical evidence to the possibility of magical, as opposed to physical, influence, which possibility had been so peremptorily rejected by the past century; since it refused to recognise as possible any other than physical influences brought about in the way of the intelligible nexus of causality.

It is a fortunate circumstance, that the rectification of this view in our time should have come from medical science; because it ensures us at the same time against the danger of the pendulum of opinion receiving too strong an impulse in the contrary direction, and thus carrying us back to the superstition of ruder ages. Besides, as I have said, Animal Magnetism and Charm-curing only save the reality of a part of Magic, which included a good deal more, a considerable portion of which must, for the present at least, remain under the old sentence of condemnation or be left in uncertainty; whereas another portion will at any rate have to be conceived as possible, through its analogy to Animal Magnetism. For Animal Magnetism and Charm-cures are but salutary influences exercised for curative purposes, like those recorded in the "History of Magic" as practised by the so-called (Spanish) Saludadores,[299] who nevertheless were also condemned by the Church; whereas Magic was far oftener practised with an evil intent. Nevertheless, to judge by analogy, it is more than probable, that the same inherent force which, by acting directly upon another individuality, can exercise a salutary influence, will be at least as powerful to exercise a prejudicial and pernicious one. If therefore there was reality in any part of ancient Magic beyond what may be referred to Animal Magnetism and curing by charms, it must assuredly have been in that which is called maleficium and fascinatio, the very thing that gave rise to most of the trials for witchcraft. In Most's book, too, already mentioned,[300] a few facts are related which must undoubtedly be ascribed to maleficium; in Kieser,[301] also we find instances of diseases which had been transmitted, especially to dogs, who died of them. In Plutarch[302] we find that fascinatio was already known to Democritus, who tried to explain it as a fact. Now admitting these stories to be true, they give us the key to the crime of witchcraft, the zealous persecution of which would therefore not have been quite without reason. For even if in most cases it may have been founded upon error and abuse, we are still not authorized to look upon our forefathers as having been so utterly benighted, as to persecute with the utmost vigour and cruelty for so many ages an absolutely impossible crime. From this point of view moreover, we can also understand that the common people should still even to the present day persist in attributing certain cases of illness to a maleficium, and are not to be dissuaded from this conviction. Now if we are thus induced by the progress of the age to modify the extreme view adopted by the last century concerning the absolute nullity of this ill-famed art—at any rate with respect to some part of it—still nowhere is caution more necessary than here, in order to fish out from the chaos of fraud, falsehood and absurdity contained in the writings of Agrippa von Nettesheim, Wierus, Bodinus, Delrio, Bindsfeldt, &c. &c., the few isolated truths that may lie in them. For, frequent though they may be throughout the world, nowhere have lies and deceit freer play than where Nature's laws are avowedly set aside, nay declared invalid. Here therefore we find the wildest fictions, the strangest freaks of the imagination worked up into an edifice, lofty as the skies, on the narrow foundation of the slight particle of truth there may have been in Magic, and in consequence of this, the most sanguinary atrocities perpetrated age after age. In contemplating such things, the psychological reflection on the unlimited capability of the human intellect for accepting the most incredible absurdities and the readiness of the human heart to set its seal to them by cruelty, prevails over every other.

Yet the modification which has taken place of late in the views of German savants respecting magic, is not due exclusively to Animal Magnetism. The deep foundations of it had already been laid by the change in philosophy wrought by Kant, which makes German culture differ fundamentally from that of the rest of Europe, with respect to philosophy as well as to other branches of knowledge.—For a man to be able to smile beforehand at all occult sympathies, let alone magical influences, he must find the world very, nay completely, intelligible. But this is only possible if he looks at it with the utterly superficial glance which puts away from it all suspicion that we human beings are immersed in a sea of riddles and mysteries and have no exhaustive knowledge or understanding either of things or of ourselves in any direct way. Nearly all great men have been of the opposite frame of mind and therefore, whatever age or nation they belonged to, have always betrayed a slight tinge of superstition. If our natural mode of knowing were one that handed over to us things in themselves immediately and consequently gave us the absolutely true relations and connections of things, we might then, no doubt, be justified in rejecting à priori, therefore unconditionally, all prescience of future events, all apparitions of absent, of dying, let alone of deceased persons, and all magical influence. But if all that we know is, as Kant teaches, mere phenomenon, the forms and laws of which do not extend to things in themselves, it must be obviously premature to reject all foreknowledge, all apparitions and all magic; since that rejection is based upon laws, whose à priori character precisely restricts them to phenomena; whereas things in themselves, to which even our own inner self must belong, remain untouched by them. But it is quite possible for these very things in themselves to have relations with us from which the above-mentioned occurrences may have arisen, concerning which accordingly we have to wait for the decision à posteriori, and must not forestall it. That the English and French should persist in denying à priori all such occurrences, comes at the bottom from the influence of Locke's philosophy, under which these nations still stand as to all essential points, and by which we are taught that, after merely subtracting sensation, we know things in themselves. According to this view therefore, the laws of the material world are held to be ultimate, and no other influence than influxus physicus is admitted. Consequently these nations believe, it is true, in a physical, but not in a metaphysical, science, and therefore reject all other than so-called "Natural Magic:" a term which contains the same contradictio in adjecto as "Supernatural Physics," but is nevertheless constantly used quite seriously, while the latter was used but once, and then in joke, by Lichtenberg. On the other hand, the common people, with their universal readiness to give credit to supernatural influences, express by it in their own way the conviction, that all things which we perceive and comprehend are mere phenomena, not things in themselves; although, with them, conviction is only felt. I quote the following passage from Kant's "Grundlegung zur Metaphysik der Sitten," as a proof that this is not saying too much: "There is an observation requiring no great subtlety of reflection, which we may on the contrary suppose the most ordinary understanding capable of making, albeit in its own way and by an obscure distinction of the faculty of judgment, which it calls feeling. It is this: that all our involuntary representations (such as those of the senses) give us no further knowledge of objects than as they affect us, whereby we are left in ignorance as to what those objects may be in themselves; that, as far as this sort of representation is concerned therefore, we are still only able by this means to attain knowledge of phenomena, but never of things in themselves, even by dint of the utmost clearness and the most strenuous attention the understanding is able to give to this point. When once this distinction is made, however, it stands to reason, that the existence of something else behind these phenomena, something which is not phenomenon, i.e. the thing in itself, has still to be admitted and assumed."[303]

When we read D. Tiedemann's "History of Magic,"[304] we are astonished at the persistency with which mankind have clung to the thought of Magic in all places and at all times, notwithstanding frequent failure; and we come to the conclusion, that this thought must, to say the least, be deeply rooted in human nature, if not in things in general, and cannot be a mere arbitrary creation of the fancy. Although Magic is differently defined by the various authors who have treated of it, the fundamental thought which predominates in all its definitions is nevertheless unmistakeable. For the opinion, that there must be another quite different way of producing changes in the world besides the regular one through the causal nexus between bodies, and one moreover which is not founded at all upon that nexus, has found favour in all ages and countries. Therefore also the means belonging to this second way appeared absurd, when they were viewed in the same light as the first; since the cause applied was obviously not suited to the effect intended and a causal nexus between them was impossible. But here it was assumed, that apart from the outer connection between the phenomena of this world on which the nexus physicus is founded, there must exist another besides, passing through the very essence in itself of all things: a subterranean connection as it were, by means of which immediate action was possible from one point of the phenomenon on to every other point, through a nexus metaphysicus;

that accordingly, it must be possible to act upon things from inside, instead of from outside, as is usual;

that it must be possible for phenomenon to act upon phenomenon by means of that being in itself, which is one and the same in all phenomena;

that, just as we act causally as natura naturata, we might probably be able to act also as natura naturans, and momentarily to enable the microcosm to play the part of the macrocosm;

that, however firm the partition walls of individuation and separation might be, they might nevertheless occasionally permit a communication to take place as it were behind the scenes, or like a secret game under the table; and

that, just as a neutralisation of individual isolation takes place in somnambulistic clairvoyance, so likewise might a neutralisation of the will in the individual be possible. Such a thought as this cannot have arisen empirically, nor can it have been confirmation through experience that has preserved it throughout all ages and in all countries: for in the majority of cases experience must result downright unfavourably to it. I opine therefore, that the origin of this thought, which has universally held its ground with the whole of mankind and, in spite of so much conflicting experience, in defiance of common sense, has never been eradicated, must be sought at great depth: namely in the inward feeling of the omnipotence of the will in itself—of that will, which constitutes at once the inner essence of Man and of the whole of Nature—and in the assumption connected with it that, somehow or other, this omnipotence might possibly for once make itself felt, even when proceeding from the individual. People were unable to investigate and distinguish the difference between the capabilities of the will as thing in itself and the same will in its individual manifestation; but they assumed without further ado, that under certain circumstances, the will might be enabled to break through the barriers of individuation. For the above-mentioned feeling rebelled obstinately against the knowledge forced upon it by experience, that

According to the fundamental thought just expounded, we find that the physical medium used in all attempts at magic, never was regarded in any other light than in that of a vehicle for a thing metaphysical; otherwise it could evidently stand in no relation whatever to the effect contemplated. These media consisted in cabalistic words, symbolical actions, traced figures, wax images, &c. &c. We see too that, according to the original feeling, what this vehicle conveyed, was in the last resort always an act of volition that had been connected with it. The very natural inducement to do this, was the observation, that every moment men became aware of a completely unaccountable, that is, evidently metaphysical, agency of the will, in the movements of their own bodies. Might not this agency, they thought, be extended to other bodies also? To find out a way to annul the isolation in which the will finds itself in each individual, and to extend the immediate sphere of the will's action beyond the organism of the person willing, was the aim of Magic.

A great deal was nevertheless still wanting ere this fundamental thought, from which Magic seems properly to have sprung, could pass over at once into distinct consciousness and be recognised in abstracto, and ere Magic could at once understand itself. Only a few thoughtful and learned writers of former ages—as I mean soon to prove by quotations—express the distinct thought, that it is in the will itself that the magic power lies, and that the strange signs and acts together with the senseless words that accompanied them, which passed for the means of exorcising and the connecting link with demons, are in fact merely vehicles and means for fixing the will, by which the act of volition, which is to act magically, ceases to be mere wish and becomes deed, or, to use the language of Paracelsus, "receives a corpus," and the individual will in a sense distinctly proclaims that it is now acting as general will, as will in itself. For in every act of Magic—charm-cure or whatever else it may be—the outward action (the connecting link) is exactly what the passes are in magnetising: i.e. not what is really essential, but the mere vehicle, that by which the will, the only real agent, is directed and fixed in the material world and enters into reality. As a rule therefore, it is indispensable.—From the rest of the writers of those times we gather that, in conformity with that fundamental thought of Magic, their only aim was to obtain absolute, arbitrary power over Nature. But they were unable to elevate themselves to the thought that this power must be a direct one; they conceived it, on the contrary, absolutely as an indirect one. For all religions in all countries had placed Nature under the dominion of gods and of demons. Now, it was the magician's endeavour to subject these gods and demons to his will, to induce, nay, to force them to serve him; and he attributed all that he succeeded in achieving to their agency, just as Mesmer attributed the success of his Magnetism to the magnetic rods he held in his hands, instead of to his will which was the real agent. It was in this sense that all polytheistic nations took the matter, and even Plotinus,[305] but more especially Iamblichus, understood Magic: that is, as Theurgy, an expression which Porphyry was the first to use. That divine aristocracy, Pantheism, was favourable to this interpretation, since it distributed the dominion over the different forces of Nature among as many gods and demons—mostly mere personifications of natural forces—and the magician, by persuasion or by force, subjected now one, now the other of these divinities to his power and made them do his bidding. But in a Divine Monarchy, where all Nature obeys a single ruler, the thought of contracting a private alliance with the Almighty, let alone of exercising sovereignty over him, would have been too audacious. Therefore where Judaism, Christianity or Islam prevailed, the omnipotence of the one God stood in the way of this interpretation of Magic: an omnipotence which the magician could not venture to attack. He had no alternative therefore, but to take refuge with the Devil, and with this rebellious spirit—perhaps even direct descendant of Ahriman—to whom some power over Nature was still attributed, he now entered into a compact, by which he ensured to himself his assistance. This was "necromancy" (the 'black art'). Its antithesis, 'white Magic,' was opposed to it by the circumstance that, in it, the magician did not make friends with the Devil, but rather solicited the permission, not to say co-operation, of the Almighty himself, to intercede with the angels; oftener still, he invoked devils by pronouncing the rarer Hebrew names and titles of the One God, such as Adon-Ai, &c. &c., and compelled them to obey him, without promising them anything in return for their services, in a hell-compulsion[306] (Höllenzwang).—But all these mere interpretations and outward trappings of the thing were received so entirely as its essence and as objective processes, that writers like Bodinus, Delrio, Bindsfeldt, &c., whose knowledge of magic was second-hand and not derived from personal experience, all assert the essential characteristic of Magic to be, that it does not act either through forces of Nature or in a natural way, but through the assistance of the Devil. This view was, and long remained, current everywhere, locally modified according to the religions which prevailed in different countries. The laws against sorcery and the trials for witchcraft were based upon it; likewise, wherever the possibility of Magic was contested, the attacks were generally directed against this opinion. An objective view, such as this, was an inevitable consequence of the decided Realism which prevailed throughout ancient and mediæval Europe and which Descartes was the first to disturb. Till then, Man had not learnt to direct the light of speculative thought towards the mysterious depths of his own inner self, but, on the contrary, had sought everything outside himself. Above all the thought of making the will he found within him rule over Nature, was so bold, that people would have been alarmed by it: therefore it was made to rule over fictitious beings, supposed by the prevailing superstition to have command over Nature, in order through them to obtain at least indirect mastery over Nature. Every sort of god or demon moreover, is always a hypostasis, by which believers of all sects and colours bring to their own comprehension the Metaphysical, that which lies behind Nature, that which gives her existence and consistence and consequently rules over her. Thus, when it is said, that Magic acts by the help of demons, the meaning which lies at the bottom of this thought still is, that it is an agency which is not physically, but metaphysically exercised: that it is not a natural, but a supernatural, agency. Now if, in the small amount of fact which speaks in favour of the reality of Magic: that is, in Animal Magnetism and charm-cures, we still do not recognise anything but an immediate action of the will which here manifests its direct power outside, instead of inside, the individual; if moreover, as I am about to show and to substantiate by decisive, unequivocal citations, those who are more deeply initiated into ancient Magic, derive all its effects from the magician's will alone: this is surely strong empirical evidence in support of my doctrine, that the Metaphysical in general, that which alone exists apart from representation, the thing in itself of the universe—is nothing but what is known to us within ourselves as the will.

Now, if the direct power which may occasionally be exercised over Nature by the will, was conceived by those magicians as a merely indirect one, acquired by the help of demons, this still could not prevent its efficiency wherever and whenever it may have taken place. For, precisely because, in things of this kind, the will acts in itself, in its primariness, therefore apart from representation, its efficiency cannot be frustrated by erroneous conceptions of the intellect; on the contrary, the distance here is a wide one between theory and practice: the errors of the former do not stand in the way of the latter, nor does a correct theory qualify for practice. Mesmer, in the beginning, attributed his agency to the magnetic rods he held in his hands and later on explained the wonders of Animal Magnetism by a materialistic theory of a subtle, all-permeating fluid; nevertheless he produced wonderfully powerful effects. I once myself knew the proprietor of an estate, whose peasants were wont by tradition to have their feverish attacks dispelled by a spell of their master's. Now, although he believed he had convinced himself of the impossibility of all such things, yet he continued good-naturedly to comply with their wish as usual, and indeed often succeeded in relieving them. This success he ascribed to his peasants' firm belief, forgetting that a similar faith ought also to bring success to the medical treatment which is so often applied with complete inefficacy to believing patients.

Now, if Theurgy and Demonomagic, as described above, were but the mere interpretation and outward trappings of the thing, the mere husk, at which the majority were content to stop short: there were nevertheless some, who went below the surface and quite recognised that the agent in influences supposed to proceed from magic, was absolutely nothing but the will. We must not however look for such deeper observers as these among the discountenancers and antagonists of Magic, and the majority of the writers on this subject belong precisely to these: they derived their knowledge exclusively from Courts of Justice and from the examination of witnesses, so that they merely describe the outside of the matter; and, if at any time they chanced, through confessions, to gain an insight into the inner processes they took good care not to betray that knowledge, lest, by doing so, they should contribute to diffuse the terrible vice of sorcery. To this class belong Bodinus, Delrio, Bindsfeldt, and others. For information as to the real nature of the thing, we must on the contrary go to philosophers and investigators of Nature, who wrote in those times of prevailing superstition. Now, from what they say, it clearly follows, that the real agent in Magic, just as in Animal Magnetism, is nothing but the will. Here I must quote some passages in support of this assertion.[307] Theophrastus Paracelsus especially disclosed perhaps more concerning the inner nature of Magic than any other writer, and does not even hesitate to give a minute description of the processes used in it.[308]—He says:[309] "To be observed concerning wax images: if I bear malice in my will against anyone, that malice must be carried out by some medium or corpus. Thus it is possible for my spirit to stab or wound another person without help from my body in using a sword, merely by my fervent desire. Therefore it is also possible for me to convey my opponent's spirit into the image by my will and then to deform or paralyze it at pleasure.—You must know, that the influence of the will is a great point in medicine. For if a man hate another and begrudge him anything good, it is possible that if he curse him, that curse may take effect.—This occurs also with animals and more easily than with men; for the spirit of man has far greater power of resistance than that of animals."

And p. 375: "It follows from this, that one image has magic power over another, not by virtue of the characters or anything of that kind impressed on the virgin wax; but the imagination overcomes its own constellation, so as to become a means for fulfilling the will of its heaven, i.e. of its man."

p. 334: "All the imagining of man comes from his heart. The heart is the sun of the microcosm. And all the imagining of man passes from the small sun of the microcosm into the sun of the great Universe, into the heart of the macrocosm. Thus the imaginatio of the microcosm is a seed which becomes material," &c.

p. 364: "It suffices for you to know what rigorous imagination does, which is the beginning of all magical works."

p. 789: "Even my thought therefore is a looking at a mark. Now I must not turn my eye with my hands in this or that direction; but my imagination turns it as I wish. And this is also to be understood of walking: I desire, I propose to myself, therefore my body moves, and the firmer my thoughts, the more sure it is that I shall run. Thus imaginatio alone is an impulse for my running."

p. 837: "Imaginatio used against me may be employed with such rigour, that I may be killed by the imaginatio of another person."

Vol. ii. p. 274: "Imagination comes from longing and desire: envy, hatred, proceed from longing, for they do not arise unless you long for them. As soon as you wish, the act of the imagination follows. This longing must be quick, ardent, lively, as that of a pregnant woman, &c. &c.—A general curse is commonly verified. Why? It comes from the heart, and the seed lies and is born in that coming from the heart. Thus parents' curses also come from the heart. The curse of the poor is likewise imaginatio. The prisoner's curse, also mere imaginatio, comes from the heart.... Thus too, when one man wishes to stab or paralyze, &c., another by means of his imaginatio, he must first attract the thing and instrument to himself and then he can impress it (with his wish): for whatever enters into it, may also go out of it again by the medium of thought as well as by that of the hands.... In such imagining, women outdo men ... for they are more ardent in revenge."

p. 298: "Magica is a great occult wisdom; just as Reason is a great, open folly.... No armour avails against sorcery, for it wounds the inner man, the vital spirit.... Some magicians make an image in the shape of a man they intend [to harm], knock a nail into the sole of its foot, and the man is invisibly struck with lameness, until the nail is removed."

p. 307: "We ought to know, that we may convey the spirit of any man into an image, solely by faith and by our strong imagination.—No incantation is needed, and the ceremonies, drawing of circles, fumigations, seals, &c. &c. are mere humbug to mislead.—Homunculi and images are made, &c. &c. ... by which all the operations, powers and will of man are carried out.... The human heart is indeed so great a thing, that no one can express it: as God is eternal and imperishable, so also is the heart of man. If we men thoroughly recognised our heart, nothing would be impossible for us on earth.... Perfect imagination, coming from the stars (astris) arises from the heart."

p. 513: "Imaginatio is confirmed and rendered perfect by the belief that it really takes place: for every doubt injures the effect. Faith must confirm the imagination, for faith decides the will.... But just the fact that man does not always perfectly imagine, perfectly believe, causes acts to be called uncertain, which nevertheless may certainly and quite well exist." A passage from Campanella's book, "De sensu rerum et magia," may serve to elucidate this last sentence. Efficiunt alii ne homo possi futuere, si tantum credat: non enim potest facere quod non credit posse facere (l. iv. c. 18).

Agrippa von Nettesheim[310] speaks in the same sense. "Non minus subjicitur corpus alieno animo, quam alieno corpori;" and:[311] "Quidquid dictat animus fortissime odientis habet efficaciam nocendi et destruendi; similiter in ceteris, quæ affectat animus fortissimo desiderio. Omnia enim quæ tunc agit et dictat ex characteribus, figuris, verbis, gestibus et ejusmodi, omnia sunt adjuvantia appetitum animæ et acquirunt mirabiles quasdam virtutes, tum ab anima laborantis in illa hora, quando ipsum appetitus ejusmodi maxime invadit, tum ab influxa cœlesti animum tunc taliter movente."[312]—"Inest hominum animis virtus quædam immutandi et ligandi res et homines ad id quod desiderat, et omnes res obediunt illi, quando fertur in magnum excessum alicujus passionis, vel virtutis, in tantum, ut superet eos, quos ligat. Radix ejusmodi ligationis ipsa est affectio animæ vehemens et exterminata."

And likewise Jul. Cæs. Vanninus, "De admir. naturæ arcan." L. iv. dial. 5, § 435: "Vehementem imaginationem, cui spiritus et sanguis obediunt, rem mente conceptam realiter efficere, non solum intra, sed et extra."[313]

Just so Joh. Bapt. Van Helmont, who takes great pains to explain away as much as possible of the Devil's influence, in order to attribute it to the will. I quote a few passages from the voluminous collection of his works, Ortus Medicinæ:

Recepta injecta. § 12. Quum hostis naturæ (diabolus) ipsam applicationem complere ex se nequeat, suscitat ideam fortis desiderii et odii in saga, ut, mutuatis istis mentalibus et liberis mediis, transferat suum velle per quod quodque afficere intendit.[315] Quorsum imprimis etiam execrationes, cum idea desiderii et terroris, odiosissimis suis scrofis præscribit.—§ 13. Quippe desiderium istud, ut est passio imaginantis, ita quoque creat ideam, non quidem inanem, sed executivam atque incantamenti motivam.—§ 19. prout jam demonstravi, quod vis incantamenti potissima pendeat ab idea naturali sagæ.

De injectis materialibus. § 15. Saga, per ens naturale, imaginative format ideam liberam, naturalem et nocuam.... Sagæ operantur virtute naturali.... Homo etiam dimittit medium aliud executivum, emanativum et mandativum ad incantandum hominem; quod medium est Idea fortis desiderii. Est nempe desiderio inseparabile ferri circa optata.

De sympatheticis mediis. § 2. Ideæ scilicet desiderii, per modum influentiarum cœlestium, jaciuntur in proprium objectum, utcunque localiter remotum. Diriguntur nempe a desiderio objectum sibi specificante.

De magnetica vulnerum curatione. § 76. Igitur in sanguine est quædam potestas exstatica, quæ, si quando ardenti desiderio excita fuerit, etiam ad absens aliquod objectum, exterioris hominis spiritu deducenda sit: ea autem potestas in exteriori homine latet, velut in potentia; nec ducitur ad actum, nisi excitetur, accensa imaginatione ferventi desiderio, vel arte aliqua pari.—§ 98. Anima, prorsum spiritus, nequaquam posset spiritum vitalem (corporeum equidem), multo minus carnem et ossa movere aut concitare, nisi vis illi quæpiam naturalis, magica tamen et spiritualis, ex anima in spiritum et corpus descenderet. Cedo, quo pacto obediret spiritus corporeus jussui animæ, nisi jussus spiritum, et deinceps corpus movendo foret? At extemplo contra hanc magicam motricem objicies, istam esse intra concretum sibi, suumque hospitium naturale, idcirco hanc etsi magam vocitemus, tantum erit nominis detorsio et abusus, siquidem vera et superstitiosa magica non ex anima basin desumit; cum eadem hæc nil quidquam valeat, extra corpus suum movere, alterare aut ciere. Respondeo, vim et magicam illam naturalem animæ, quæ extra se agat, virtute imaginis Dei, latere jam obscuram in homine, velut obdormire (post prævaricationem), excitationisque indigam: quæ eadem, utut somnolenta, ac velut ebria, alioqui sit in nobis quotidie: sufficit tamen ad obeunda munia in corpore suo: dormit itaque scientia et potestas magica, et solo nutu actrix in homine.—§ 102. Satan itaque vim magicam hanc excitat (secus dormientem et scientia exterioris hominis impeditam) in suis mancipiis, et inservit eadem illis, ensis vice in manu potentis, id est sagæ. Nec aliud prorsus Satan ad homicidium affert, præter excitationem dictæ potestatis somnolentæ.—§ 106. Saga in stabulo absente occidit equum: virtus quædam naturalis a spiritu sagæ, et non a Satana, derivatur, quæ opprimat vel strangulet spiritum vitalem equi.—§ 139. Spiritus voco magnetismi patronos, non qui ex cœlo demittuntur, multoque minus de infernalibus sermo est; sed de iis, qui fiunt in ipso homine, sicut ex silice ignis; ex voluntate hominis nempe aliquantillum spiritus vitalis influentis desumitur, et id ipsum assumit idealem entitatem, tanquam formam ad complementum. Qua nacta perfectione, spiritus mediam sortem inter corpora et non corpora assumit. Mittitur autem eo, quo voluntas ipsum dirigit; idealis igitur entitas ... nullis stringitur locorum, temporum aut dimensionum imperiis, ea nec dæmon est, nec ejus ullus effectus; sed spiritualis quædam est actio illius, nobis plane naturalis et vernacula.—§ 168. Ingens mysterium propalare hactenus distuli, ostendere videlicet, ad manum in homine sitam esse energiam, qua, solo nutu et phantasia sua, queat agere extra se et imprimere virtutem aliquam, influentiam deinceps perseverantem, et agentem in objectum longissime absens.

P. Pomponatius also says: Sic contigit, tales esse homines, qui habeant ejusmodi vires in potentia, et per vim imaginativam et desiderativam cum actu operantur, tales virtus exit ad actum, et afficit sanguinem et spiritum, quæ per evaporationem petunt ad extra et producunt tales effectus.[316]

Jane Leade, an English mystic visionary of Cromwell's time and pupil of Pordage, has given us some very curious disclosures of this kind. She is led to Magic in a very singular way. For, as the doctrine of their becoming one with the God of their religion is a fundamental characteristic of all Mystics, so is it with Jane Leade also. Now, with her however, the human will has its share in the omnipotence of the Divine will as a consequence of the two having become one, and accordingly acquires magic power. What other magicians therefore believe to be due to a compact with the Devil, she attributes to her becoming one with her God. Her Magic is therefore in the highest sense 'white Magic.' Besides, this alters nothing as to the practice and results. She is reserved and mysterious, as people had to be in those times; still it is easy to see that the thing is not a mere theoretical corollary, but that it has sprung from knowledge and experience obtained in another way.

It is in her "Revelation of Revelations"[317] that we find the chief passage; but the following one, which is rather an abridgment than a literal quotation and is contained in Horst's "Zauberbibliothek,"[318] comes from the same book: "Magic power enables its possessor to rule over and to renew the creation—i.e. the animal, vegetable and mineral kingdoms—so that, were many to co-operate in one magical power, Nature might be created anew as a paradise.... How is this magic power to be acquired? By renascence through faith: that is, by our will harmonizing with the divine will. For faith subjects the world to us, inasmuch as our own will, when it is in harmony with the divine will, results, as St. Paul tells us, in making everything submit to and obey us." Thus far Horst.—p. 131 of the "Revelation, &c.," Jane Leade shows that it was by the force of his will that Christ worked miracles, as, for instance, when he said to the leper: "I will; be thou clean." Sometimes however he left it to the will of those who, he saw, believed in him, saying to them: "'What will ye that I shall do unto you?' in which cases no less was done for them than they had desired in their will that the Lord should do. These words of our Saviour's are well deserving of notice, since the highest Magia lies in the will, so far as it is in union with the will of the Almighty: when these two wheels fit into each other, becoming in a sense one, they are, &c."—Again, p. 132, she says: "For what could resist that which is united with the will of God? The power of such a will is so great, that it always achieves its end. It is no naked will deprived of its clothing, or power; on the contrary, it brings with it an irresistible omnipotence, which enables it to uproot, to plant, to put to death and to bring to life, to bind and to loose, to heal and to injure, which power will be collected and concentrated in its entirety in the royal, free-born will. Of this power we shall attain knowledge, when we shall have been made one with the Holy Ghost. or when we shall be united in one spirit and being."—Again, p. 133: "We must quench or drown altogether the many multifarious wills which arise out of the mixed essence of souls, and they must lose themselves in the abysmal depth from which there will then arise and present itself the virgin will, which was never the slave of anything belonging to degenerate man; on the contrary, it stands in connection with the Almighty Power, quite free and pure, and will infallibly produce fruits and results quite similar to those of the divine will ... wherefrom the burning oil of the Holy Ghost flows up in Magic, as it emits its fiery sparks."

Jacob Böhme too[319] speaks of Magic precisely in the sense here described. Among other things he says: "Magic is the mother of the essence of all beings: for it creates itself and is understood in desire.... True Magic is not a being, but the desiring spirit of the being.—In fine: Magic is action in the will's spirit."

In corroboration, or at any rate in explanation, of the above view of the will as the real agent in magic, a curious and interesting anecdote, related by Campanella, from Avicenna, may here find its place.[320] "Mulieres quædam condixerunt, ut irent animi gratia in viridarium. Una earum non ivit. Ceteræ colludentes arangium acceperunt et perforabant eum stilis acutis, dicentes: ita perforamus mulierem talem, quæ nobiscum venire detrectavit, et, projecto arangio intra fontem, abierunt. Postmodum mulierem illam dolentem invenerunt, quod se transfigi quasi clavis acutis sentiret, ab ea hora, qua arangium ceteræ; perforarunt: et cruciata est valde donec arangii clavos extraxerunt imprecantes bona et salutem."

Krusenstern[321] gives a very curious and minute description of maleficent sorcery as practised, it is said successfully, by the priests of the savage tribes on the island of Nukahiva, the procedure in which is exactly similar to that of our cures by charms.—This fact is especially remarkable on account of the identity of the thing, notwithstanding the distance from all European tradition. With it ought to be compared Bende Bendsen's account of a headache he caused in another person by sorcery, through the medium of some of that person's hair which had been cut off. He concludes with the following words: "As far as I can learn, what is called witchcraft consists simply in preparing and applying noxious magnetic charms combined with a maleficent influence of the will: this is the detestable league with Satan."[322]

The agreement of all these writers, not only among themselves, but with the convictions to which Animal Magnetism has led in latter years, and finally even with what might be concluded from my speculative doctrine on this point, is surely a most remarkable phenomenon. This much is at any rate certain, that at the bottom of all the experiments, successful or unsuccessful, which have ever been made in Magic, there lies an anticipation of my Metaphysic. For in them is expressed the consciousness, that the causal law only connects phenomena, while the inner nature of things remains independent of it; and also, that if any direct influence on Nature be possible from within, it can only take place through the will itself. But even if Magic were to be ranked as practical Metaphysic, according to Bacon's classification, it is certain that no other theoretical Metaphysic would stand in the right relation to it but mine, by which the world is resolved into Will and Representation.

The zealous cruelty with which Magic has always been persecuted by the Church and to which the papal malleus maleficarum bears terrible evidence, seems not to have for its sole basis the criminal purposes often associated with the practice of Magic or the part assumed to be played by the Devil, but rather to proceed partly from a vague foreboding and fear lest Magic should trace back its original power to its true source; whereas the Church has assigned to it a place outside Nature.[323] The detestation shown by the cautious clergy of England towards Animal Magnetism[324] tends to confirm this supposition, and also the active zeal with which they oppose table-turning, which at any rate is harmless, yet which, for the same reason, has been violently assailed by the anathemas of the French, and even of the German, clergy.[325]