course of his narrative says: "When the day began to dawn, I chanced to awake, and became desirous to know and see some marvellous and strange things, remembering that I was now in the midst of Thessaly, where, by the common report of the world, sorceries and enchantments are most frequent. I viewed the situation of the place in which I was; nor was there any thing I saw, that I believed to be the same thing which it appeared. Insomuch that the very stones in the street I thought were men bewitched and turned into that figure, and the birds I heard chirping, the trees without the walls, and the running waters, were changed from human creatures into the appearances they wore. I persuaded myself that the statues and buildings could move, that the oxen and other brute beasts could speak and tell strange tidings, and that I should see and hear oracles from heaven, conveyed on the beams of the sun."

ALEXANDER THE PAPHLAGONIAN.

At the same time with Apuleius lived Alexander the Paphlagonian of whom so extraordinary an account is transmitted to us by Lucian. He was the native of an obscure town, called Abonotica, but was endowed with all that ingenuity and cunning which enables men most effectually to impose upon their fellowcreatures. He was tall of stature, of an impressive aspect, a fair complexion, eyes that sparkled with an awe-commanding fire, as if informed by some divinity, and a voice to the last degree powerful and melodious. To these he added the graces of carriage and attire. Being born to none of the goods of fortune, he considered with himself how to turn these advantages to the greatest account; and the plan he fixed upon was that of instituting an oracle entirely under his own direction. He began at Chalcedon on the Thracian Bosphorus ; but, continuing but a short time there, he used it principally as an opportunity for publishing that Æsculapius, with Apollo, his father, would in no long time fix his residence at Abonotica. This rumour reached the fellow-citizens of the prophet, who immediately began to lay the foundations of a temple for the reception of the god. In due time Alexander made his appearance; and he so well managed his scheme, that, by means of spies and emissaries whom he

scattered in all directions, he not only collected applications to his prophetic skill from the different towns of Ionia, Cilicia, and Galatia, but presently extended his fame to Italy and Rome. For twenty years scarcely any oracle of the known world could vie with that of Abonotica; and the Emperor Aurelius himself is said to have relied for the success of a military expedition upon the predictions of Alexander the Paphlagonian.

Lucian gives, or pretends to give, an account of the manner in which Alexander gained so extraordinary a success. He says, that this young man in his preliminary travels, coming to Pella in Macedon, found that the environs of this city were distinguished from perhaps all other parts of the world, by a breed of serpents of extraordinary size and beauty. Our author adds that these serpents were so tame, that they inhabited the houses of the province, and slept in bed with the children. If you trod upon them, they did not turn again, or show tokens of anger, and they sucked the breasts of the women to whom it might be of service to draw off their milk. Lucian says, it was probably one of these serpents that was found in the bed of Olympias, and gave occasion to the tale that Alexander the Great was begotten by Jupiter under the form of a serpent. The prophet bought the largest and finest serpent he could find, and conveyed it secretly with him into Asia. When he came to Abonotica, he found the temple that was built surrounded with a moat; and he took an opportunity privately of sinking a goose-egg, which he had first emptied of its contents, inserting instead a young serpent just hatched, and closing it again with great care. He then told his fellow-citizens that the god was arrived, and hastening to the moat, scooped up the egg in an egg-cup in presence of the whole assembly. He next broke the shell, and shewed the young serpent, that twisted about his fingers in presence of the admiring multitude. After this he suffered several days to elapse, and then, collecting crowds from every part of Paphlagonia, he exhibited himself, as he had previously announced he should do, with the fine serpent he had brought from Macedon twisted in coils about the prophet's neck, and its head hid under his armpit, while a head artfully formed with linen, and bearing some resemblance to a human face, protruded itself, and passed for

the head of the reptile. The spectators were beyond measure astonished to see a little embryo serpent, grown in a few days to so magnificent a size, and exhibiting the features of a human countenance.

Having thus far succeeded, Alexander did not stop here. He contrived a pipe which passed seemingly into the mouth of the animal, while the other end terminated in an adjoining room, where a man was placed unseen, and delivered the replies which appeared to come from the mouth of the serpent. This immediate communication with the god was reserved for a few favoured suitors, who bought at a high price the envied distinction.

The method with ordinary inquirers was for them to communicate their requests in writing, which they were enjoined to roll up and carefully seal; and these scrolls were returned to them in a few days, with the seals apparently unbroken, but with an answer written within, strikingly appropriate to the demand that was preferred.—It is further to be observed, that the mouth of the serpent was occasionally opened by means of a horsehair skilfully adjusted for the purpose, at the same time that by similar means the animal darted out its biforked tongue to the terror of the amazed bystanders.

REVOLUTION PRODUCED IN THE HISTORY OF NECROMANCY AND WITCHCRAFT UPON THE ESTABLISHMENT OF CHRISTIANITY.

It is necessary here to take notice of the great revolution that took place under Constantine, nearly three hundred years after the death of Christ, when Christianity became the established religion of the Roman empire. This was a period which produced a new era in the history of necromancy and witchcraft. Under the reign of polytheism, devotion was wholly unrestrained in every direction it might chance to assume. Gods known and unknown, the spirits of departed heroes, the gods of heaven and hell, abstractions of virtue or vice, might unblamed be made the objects of religious worship. Witchcraft therefore, and the invocation of the spirits of the dead, might be practised with toleration; or at all events were not regarded otherwise than as venial deviations from the religion of the state.

It is true, there must always have been a horror of secret arts, especially of such as were of a maleficent nature. At all times men dreaded the mysterious power of spells and incantations, of potent herbs and nameless rites, which were able to control the eternal order of the planets, and the voluntary operations of mind, which could extinguish or recal life, inflame the passions of the soul, blast the works of creation, and extort from invisible beings and the dead the secrets of futurity. But under the creed of the unity of the divine nature the case was exceedingly different. Idolatry, and the worship of other gods than one, were held to be crimes worthy of the utmost abhorrence and the severest punishment. There was no medium between the worship of heaven and hell. All adoration was to be directed to God the Creator through the mediation of his only begotten Son; or, if prayers were addressed to inferior beings, and the glorified spirits of his saints, at least they terminated in the Most High, were a deprecation of his wrath, a soliciting his favour, and a homage to his omnipotence. On the other hand, sorcery and witchcraft were sins of the blackest dye. In opposition to the one only God, the creator of heaven and earth, was the "prince of darkness," the "prince of the power of the air," who contended perpetually against the Almighty, and sought to seduce his creatures and his subjects from their due allegiance. Sorcerers and witches were supposed to do homage and sell themselves to the devil, than which it was not in the mind of man to conceive a greater enormity, or a crime more worthy to cause its perpetrators to be exterminated from the face of the earth. The thought of it was of power to cause the flesh of man to creep and tingle with horror: and such as were prone to indulge their imaginations to the utmost extent of the terrible, found a perverse delight in conceiving this depravity, and were but too much disposed to fasten it upon their fellow-creatures.

MAGICAL CONSULTATIONS RESPECTING THE LIFE OF

THE EMPEROR.

It was not within the range of possibility, that such a change should take place in the established religion of the empire as that from Paganism to Christianity, without convulsions and

vehement struggle. The prejudices of mankind on a subject so nearly concerned with their dearest interests and affections must inevitably be powerful and obstinate; and the lucre of the priesthood, together with the strong hold they must necessarily have had on the weakness and superstition of their flocks, would tend to give force and perpetuity to the contention. Julian, a man of great ability and unquestionable patriotism, succeeded to the empire only twenty-four years after the death of Constantine; and he employed the most vigorous measures for the restoration of the ancient religion. But the reign of Julian was scarcely more than eighteen months in duration: and that of Jovian, his successor, who again unfurled the standard of Christianity, lasted hardly more than half a year. The state of things bore a striking similarity to that of England at the time of the Protestant Reformation, where the opposite faiths of Edward the Sixth and his sister Mary, and the shortness of their reigns, gave preternatural keenness to the feelings of the parties, and instigated them to hang with the most restless anticipation upon the chances of the demise of the sovereign, and the consequences, favourable or unfavourable, that might arise from a new accession.

The joint reign of Valentinian and Valens, Christian emperors, had now lasted several years, when information was conveyed to these princes, and particularly to the latter, who had the rule of Asia, that numerous private consultations were held as to the duration of their authority, and the person of the individual who should come after them. The succession of the Roman empire was elective; and consequently there was almost an unlimited scope for conjecture in this question. Among the various modes of inquiry that were employed, we are told that the twenty-four letters of the alphabet were artificially disposed in a circle, and that a magic ring, being suspended over the centre, was conceived to point to the initial letters of the name of him who should be the future emperor. Theodorus, a man of most eminent qualifications, and high popularity, was put to death by the jealousy of Valens, on the vague evidence that this kind of trial had indicated the early letters of his name.1 It may easily be

1 Zosimus, lib. iv. cap. 13. Gibbon observes, that the name of Theodosius, who actually succeeded, begins with the same letters which were indicated in this magic trial: