[1584] 1 Sam. xxviii; Isa. viii, 19.
[1585] In the later Judaism Solomon is the great master of magic; see the story of the Queen of Sheba in the Second Esther Targum; Baring-Gould, Legends of Old Testament Characters. For the Arabian legends of Solomon (borrowed from the Jews) see Koran, sura xxxviii; History of Bilkis, Queen of Sheba, compiled from various Arabic sources, in Socin's Arabic Grammar (Eng. tr., 1885).
[1586] Lecky, History of the Rise and Influence of the Spirit of Rationalism in Europe; Westermarck, Origin and Development of the Moral Ideas, Index, s.vv. Magic and Witches.
[1587] These Powers, including mana, may all be called "divine" as distinguished from the purely "human."
[1588] A superhuman phenomenon, if produced by a deity, is called a "miracle," and is held to be beneficent; if produced by a nontheistic process, it is called "magical," and is looked at doubtfully.
[1589] Cf. Westermarck, Origin and Development of the Moral Ideas, ii, 696; Hobhouse, Morals in Evolution, Index, s.v. Magic and Morals.
[1590] Ultimately, in early religious theory, all objects are divine or abodes or incarnations of divine beings and capable of independent action; sometimes, doubtless, the recognition of the natural character of a thing (as of courage and other qualities in animals) coalesces with the belief in its guiding power.
[1591] Cf. article "Magia" in Daremberg and Saglio, Dictionnaire des antiquités grecques et romaines, p. 1496.
[1592] Rivers, The Todas, p. 254.
[1593] Cf. article "Bantu" in Hastings, Encyclopædia of Religion and Ethics, p. 358.