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
"Der Gott der mir im Busen wohnt,
Kann tief mein Innerstes erregen,
Der über allen meinen Kräften thront,
Er kann nach Aussen nichts bewegen."