This half scientific, half religious magic, with its books and its professional adepts, is of Oriental origin. The old Grecian and Italian sorcery appears to have been rather mild. Conjurations to avert hail-storms, or formulas to draw rain, evil charms to render fields barren or to kill cattle, love philters and rejuvenating salves, old women's remedies, talismans against the evil eye,—all are based on popular superstition and kept in existence by folk-lore and charlatanism. Even the witches of Thessaly, whom people credited with the power of making the moon descend from the sky, were botanists more than anything else, acquainted with the marvelous virtues of medicinal plants. The terror that the necromancers inspired was due, to a considerable extent, to the use they made of the old belief in ghosts. They exploited the superstitious belief in ghost-power and slipped metal tablets covered with execrations into graves, to bring misfortune or death to some enemy. But neither in Greece nor in Italy is there any trace of a coherent system of doctrines, of an occult and learned discipline, nor of any sacerdotal instruction.
Originally the adepts in this dubious art were
despised. As late as the period of Augustus they were generally equivocal beggar-women who plied their miserable trade in the lowest quarters of the slums. But with the invasion of the Oriental religions the magician began to receive more consideration, and his condition improved.[[62]] He was honored, and feared even more. During the second century scarcely anybody would have doubted his power to call up divine apparitions, converse with the superior spirits and even translate himself bodily into the heavens.[[63]]
Here the victorious progress of the Oriental religions shows itself. The Egyptian ritual[[64]] originally was nothing but a collection of magical practices, properly speaking. The religious community imposed its will upon the gods by means of prayers or even threats. The gods were compelled to obey the officiating priest, if the liturgy was correctly performed, and if the incantations and the magic words were pronounced with the right intonation. The well-informed priest had an almost unlimited power over all supernatural beings on land, in the water, in the air, in heaven and in hell. Nowhere was the gulf between things human and things divine smaller, nowhere was the increasing differentiation that separated magic from religion less advanced. Until the end of paganism they remained so closely associated that it is sometimes difficult to distinguish the texts of one from those of the other.
The Chaldeans[[65]] also were past masters of sorcery, well versed in the knowledge of presages and experts in conjuring the evils which the presages foretold. In Mesopotamia, where they were confidential advisers of the kings, the magicians belonged to the official
clergy; they invoked the aid of the state gods in their incantations, and their sacred science was as highly esteemed as haruspicy in Etruria. The immense prestige that continued to surround it, assured its persistence after the fall of Nineveh and Babylon. Its tradition was still alive under the Cæsars, and a number of enchanters rightly or wrongly claimed to possess the ancient wisdom of Chaldea.[[66]]
And the thaumaturgus, who was supposed to be the heir of the archaic priests, assumed a wholly sacerdotal appearance at Rome. Being an inspired sage who received confidential communications from heavenly spirits, he gave to his life and to his appearance a dignity almost equal to that of the philosopher. The common people soon confused the two,[[67]] and the Orientalizing philosophy of the last period of paganism actually accepted and justified all the superstitions of magic. Neo-Platonism, which concerned itself to a large extent with demonology, leaned more and more towards theurgy, and was finally completely absorbed by it.
But the ancients expressly distinguished, "magic," which was always under suspicion and disapproved of, from the legitimate and honorable art for which the name "theurgy"[[68]] was invented. The term "magician," (μάγος) which applied to all performers of miracles, properly means the priests of Mazdaism, and a well attested tradition makes the Persians[[69]] the authors of the real magic, that called "black magic" by the Middle Ages. If they did not invent it—because it is as old as humanity—they were at least the first to place it upon a doctrinal foundation and to assign to it a place
in a clearly formulated theological system. The Mazdean dualism gave a new power to this pernicious knowledge by conferring upon it the character that will distinguish it henceforth.
Under what influences did the Persian magic come into existence? When and how did it spread? These are questions that are not well elucidated yet. The intimate fusion of the religious doctrines of the Iranian conquerors with those of the native clergy, which took place at Babylon, occurred in this era of belief,[[70]] and the magicians that were established in Mesopotamia combined their secret traditions with the rites and formulas codified by the Chaldean sorcerers. The universal curiosity of the Greeks soon took note of this marvelous science. Naturalist philosophers like Democritus,[[71]] the great traveler, seem to have helped themselves more than once from the treasure of observations collected by the Oriental priests. Without a doubt they drew from these incongruous compilations, in which truth was mingled with the absurd and reality with the fantastical, the knowledge of some properties of plants and minerals, or of some experiments of physics. However, the limpid Hellenic genius always turned away from the misty speculations of magic, giving them but slight consideration. But towards the end of the Alexandrine period the books ascribed to the half-mythical masters of the Persian science, Zoroaster, Hostanes and Hystaspes, were translated into Greek, and until the end of paganism those names enjoyed a prodigious authority. At the same time the Jews, who were acquainted with the arcana of the Irano-Chaldean doctrines and proceedings, made some of the recipes known wherever the dispersion brought