| CHAPTER I. | |
| PAGE | |
| The magi of the east—Magical power attributed to numbers, plants, and minerals | [5] |
| CHAPTER II. | |
| Feats of modern magicians—Their wonders explained—The snake-charmers of India—A Chinese delusion—The magician of Cairo | [10] |
| CHAPTER III. | |
| Machines considered magical in ancient times—Remarkable modern automata—Minute engines—The calculating machine | [30] |
| CHAPTER IV. | |
| Terrestrial phenomena—Footmarks on rocks—The Logan stone—Sounds in stones—The cave of St. Paul—Atmospherical phenomena—Intermitting springs—Waters of magical power | [41] |
| CHAPTER V. | |
| Chemical wonders—Ice obtained in a red-hot vessel—The corpse candles of Wales—Luminous appearances after death—Sadoomeh the magician—The laughing gas—Sulphuric ether—Chloroform—Gunpowder compared with gun-cotton | [62] |
| CHAPTER VI. | |
| Light and its phenomena—Magic pictures—The optical paradox—Chinese metallic mirrors—Effect of an optical instrument on a superstitious mind—Origin of photography—The Talbotype—The Daguerreotype—Sunlight pictures | [87] |
| CHAPTER VII. | |
| Heat, the cause of many wonders—Its universal diffusion and application—Story of a burning-glass—The Augustine friars and the Jesuits—Impostures as to the endurance of heat—Burning mirrors—The blow-pipe—The Giants’ Causeway—Application of currents of heated air—Travelling by steam | [107] |
| CHAPTER VIII. | |
| The magic swan—Properties of the magnet—The mariners’ compass—Process of magnetizing—The dip of the needle—Magnetic properties in various substances | [124] |
| CHAPTER IX. | |
| The electrical kite—Candles magically lighted—St. Elmo’s fire—The chronoscope—The electric clock—The electric telegraph—Sub-marine telegraphs—The overruling providence of God | [133] |
| CHAPTER X. | |
| Claims of the church of Rome to miraculous power—The Franciscans and Dominicans—Tale of bishop Remi—The effect of relics—Friars’ pretended dispossession of evil spirits—Tragical event—Appearance of the virgin Mary to shepherds exposed—Pretended miracle of the Greek church | [154] |
| CHAPTER XI. | |
| Real miracles—A miracle defined by archbishop Tillotson—The miracles of Moses—The miracles of our Lord Jesus Christ—The miracles of the apostles—Collision with those who pretended to supernatural power—The magicians of Egypt—Magical arts at Ephesus—The miraculous power of the Saviour inherent, that of the prophets and apostles derived—Cessation of miraculous gifts | [177] |
MAGIC, PRETENDED MIRACLES,
ETC
CHAPTER I.
The magi of the east—Magical power attributed to numbers, plants, and minerals.
The magi formed one of the six tribes into which the nation of the Medes was divided in ancient times. To them was entrusted the special charge of religion; and, as priests, they were superior in education and training to the people in general. Among the Persians, “the lovers of wisdom and the servants of God” were, according to Suidas, called magi. It seems also, that they extended themselves into other lands, and that among the Chaldeans they were an organized body.
We read in the inspired book of Daniel, of “the magi,” or “wise men,” among whom the prophet himself was classed; and others, we know, directed by “the star in the east,” went to the infant Saviour, when born, at Bethlehem, “as Christ the Lord,” and presented to him their offerings, “gold, and frankincense, and myrrh.” Among the Greeks and Romans, the same class of persons was styled Chaldeans and magi.
For a time, the magi surpassed the rest of the world in knowledge, and were the friends, companions, and counsellors, of its mightiest sovereigns. But their science, from having no solid basis, sank, after a while, into insignificance. On the ruins of its reputation other persons sought to build theirs. A man who knew, or could perform some things, with which others had no acquaintance, or for which they had no power, announced himself as a magician. Nor were the people indisposed to concede to him the credit he desired, especially if he claimed alliance with spiritual beings; and, in not a few instances, they attributed his marvels to such agency. Thus, then, the magician may be traced to the magus, or magian; and magic, to the so-called philosophy of the east.
Magic squares are of great antiquity. A square of this kind is divided into several other small equal squares, or cells, filled up with the terms of any progression of numbers, but generally an arithmetical one; so that those in each band, whether horizontal, vertical, or diagonal, shall always make the same sum. The ancients ascribed to them great virtues; and the disposition of numbers formed the basis and principle of many of their talismans. Accordingly, a square of one cell, filled up with unity, was the symbol of the Deity, on account of the unity and immutability of God; for they remarked that this square was, by its nature, unique and immutable; the product of unity by itself being always unity. The square of the root two, was the symbol of imperfect matter, both on account of the four elements, and of its being supposed impossible to arrange this square magically. A square of nine cells was assigned or consecrated to Saturn; that of sixteen to Jupiter; that of twenty-five to Mars; that of thirty-six to the sun; that of forty-nine to Venus; that of sixty-four to Mercury; and that of eighty-one, or nine on each side, to the moon. Those who can find any relation between two planets, and such an arrangement of numbers, must have minds strongly tinctured with superstition; yet so it was in the mysterious philosophy of Iamblichus, Porphyry, and their disciples.
Plants, as well as numbers, were long considered to be endowed with magical properties. Pliny enumerates those which, according to Pythagoras, were supposed to have the power of concealing waters. To others were attributed extraordinary effects. The asyrites, as it was denominated by the Egyptians, was used under the idea that it acted as a defence against witchcraft; and the nepenthes, which Helen presented, in a potion, to Menelaus, was believed, by the same people, to be powerful in banishing sadness, and in restoring the mind to its accustomed, or even to greater cheerfulness. Whatever may be the virtues of such herbs, they were used rather from an idea of their magical than of their medicinal qualities; every cure was cunningly ascribed to some mysterious and occult power.