knowing her by her colour, tooke her and brought her backe againe. Sertorius hearing of her, promised them a good reward, so that they would tell no liuing creature that they brought her againe, and thereupon made her to be secretly kept. Then within a few dayes after, he came abroad among them, and with a pleasant countenance told the noble men and chiefe captaines of these barbarous people, how the gods had reuealed it to him in his dreame,that he should shortly haue a maruellous good thing happen to him: and with these words sate downe in his chaire to giue audience. Whereupon they that kept the hind not farre from thence, did secretly let her go. The hind being loose, when she had spied Sertorius, ranne straight to his chaire with great joy, and put her head betwixt his legges, and layed her mouth in his right hand, as she before was wont to do. Sertorius also made very much of her, and of purpose appeared maruellous glad, shewing much tender affection to the hind, as it seemed the water stood in his eyes for joy. The barbarous people that stood there by and beheld the same, at the first were much amazed therewith, but afterwards when they had better bethought themselues, for ioy they clapped their hands together, and waited upon Sertorius to his lodging with great and ioyfull shouts, saying, and steadfastly beleeuing, that he was a heavenly creature, and beloued of the gods."

"I

CASTING OUT DEVILS.

We are now brought down to the era of the Christian religion; and there is repeated mention of sorcery in the books of the New Testament.

One of the most frequent miracles recorded of Jesus Christ is called the "casting out devils." The Pharisees in the Evangelist, for the purpose of depreciating this evidence of his divine mission, are recorded to have said, "This fellow doth not cast out devils, but by Beelzebub, the prince of devils." Jesus, among other remarks in refutation of this opprobrium, rejoins upon them, "If I by Beelzebub cast out devils, by whom do your children cast them out?" Here then we have a plain insinuation of sorcery from the lips of Christ himself, at the same time that Plutarch, North's Translation. 2 Matt. c. xii, v, 24, 27;

he appears to admit that his adversaries produced supernatura achievements similar to his own.

SIMON MAGUS.

But the most remarkable passage in the New Testament on the subject of sorcery, is one which describes the proceedings of Simon Magus, as follows.

"Then Philip went down to the city of Samaria, and preached Christ unto them. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one. To whom they all gave heed, from the least to the greatest, saying, 'This man is the great power of God.' And to him they had regard, because that of long time he had bewitched them with sorceries. But, when they believed Philip, preaching the things concerning the kingdom of God and the name of Jesus Christ, they were baptized both men and women, Then Simon himself believed also. And, when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.

"Now, when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John. Who, when they were come down, prayed for them, that they might receive the Holy Ghost. For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost.

"And, when Simon saw that, through the laying on of the apostles' hands, the Holy Ghost was given, he offered them money, saying, 'Give me also this power, that on whomsoever I lay hands he may receive the Holy Ghost.' But Peter said unto him, 'Thy money perish with thee! because thou hast thought that the gift of God might be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thy heart may be forgiven thee: for I perceive that thou art in the gall of bitterness, and in the bond of iniquity.' Then answered Simon, and

said, 'Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.' "I

This passage of the New Testament leaves us in considerable uncertainty as to the nature of the sorceries, by which "of a long time Simon had bewitched the people of Samaria." But the fathers of the church, Clemens Romanus and Anastasius Sinaita, have presented us with a detail of the wonders he actually performed. When and to whom he pleased he made himself invisible; he created a man out of air; he passed through rocks and mountains without encountering an obstacle; he threw himself from a precipice uninjured; he flew along in the air; he flung himself in the fire without being burned. Bolts and chains were impotent to detain him. He animated statues, so that they appeared to every beholder to be men and women; he make all the furniture of the house and the table to change places as required, without a visible mover; he metamorphosed his countenance and visage into that of another person; he could make himself into a sheep, or a goat, or a serpent; he walked through the streets attended with a multitude of strange figures, which he affirmed to be the souls of the departed; he made trees and branches of trees suddenly to spring up where he pleased; he set up and deposed kings at will; he caused a sickle to go into a field of corn, which unassisted would mow twice as fast as the most industrious reaper.2

Thus endowed, it is difficult to imagine what he thought he would have gained by purchasing from the apostles their gift of working miracles. But Clemens Romanus informs us that he complained that, in his sorceries, he was obliged to employ tedious ceremonies and incantations; whereas the apostles appeared to effect their wonders without difficulty and effort, by barely speaking a word.3

ELYMAS, The sorcerer.

But Simon Magus is not the only magician spoken of in the

1 Acts, c. viii.

2 Clemens Romanus, Recognitiones, lib. ii. cap. 9. Anastasius Sinaita, Quæstiones; Quæstio 20.

3 Clemens Romanus, Constitutiones Apostolici, lib. vi. cap. 7.

New Testament. When the apostle Paul came to Paphos in the isle of Cyprus, he found the Roman governor divided in his preference between Paul and Elymas, the sorcerer, who before the governor withstood Paul to his face. Then Paul, prompted by his indignation, said, "Oh, full of all subtlety and mischief, child of the devil, enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season." What wonders Elymas effected to deceive the Roman governor we are not told: but immediately there fell on him a mist and a darkness; and he went about, seeking some to lead him by the hand.”i

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In another instance we find certain vagabond Jews, exorcists, who pretended to cast out devils from the possessed. But they came to the apostle, and "confessed and shewed their deeds. Many of them also which used curious arts brought their books together, and burned them before all. And they counted the price of them, and found it fifty thousand pieces of silver."2

It is easy to see, however, on which side the victory lay, The apostles by their devotion and the integrity of their proceedings triumphed while those whose only motive was selfishness, the applause of the vulgar, or the admiration of the superficial, gained the honours of a day, and were then swept away into the gulf of general oblivion.

NERO.

The arts of the magician are said to have been called into action by Nero upon occasion of the assassination of his mother, Agrippina. He was visited with occasional fits of the deepest remorse in the recollection of his enormity. Notwithstanding all the ostentatious applauses and congratulations which he obtained from the senate, the army and the people, he complained that he was perpetually haunted with the ghost of his mother, and pursued by the Furies with flaming torches and whips. He therefore caused himself to be attended by magicians, who employed their arts to conjure up the shade of Agrippina, and to endeavour to obtain her forgiveness for the 2 Ibid, c. xix.

1 Acts, c. xiii.

crime perpetrated by her son.1 We are not informed of the success of their evocations.

VESPASIAN.

In the reign of Vespasian we meet with a remarkable record of supernatural power, though it does not strictly fall under the head of magic. It is related by both Tacitus and Suetonius. Vespasian having taken up his abode for some months at Alexandria, a blind man, of the common people, came to him, earnestly entreating the emperor to assist in curing his infirmity, alleging that he was prompted to apply by the admonition of the god Serapis, and importuning the prince to anoint his cheeks and the balls of his eyes with the royal spittle. Vespasian at first treated the supplication with disdain; but at length, moved by the fervour of the petitioner, inforced as it was by the flattery of his courtiers, the emperor began to think that everything would give way to his prosperous fortune, and yielded to the poor man's desire. With a confident carriage, therefore, the multitude of those who stood by being full of expectation, he did as he was requested, and the desired success immediately followed. Another supplicant appeared at the same time, who had lost the use of his hands, and entreated Vespasian to touch the diseased members with his foot; and he also was cured.2

Hume has remarked that many circumstances contribute to give authenticity to this miracle, “if," as he says, " any evidence could avail to establish so palpable a falsehood. The gravity, solidity, age and probity of so great an emperor, who, through the whole course of his life, conversed in a familiar manner with his friends and courtiers, and never affected any airs of divinity; the historian, a contemporary writer, noted for candour and veracity, and perhaps the greatest and most penetrating genius of all antiquity: and lastly, the persons from whose authority he related the miracle, who we may presume to have been of established character for judgment and honour; eye-witnesses of the fact, and confirming their testimony, as Tacitus goes on to

1 Suetonius, lib. vi., cap. 14.

2 Tacitus, Historiæ, lib. iv., cap. 81. Suetonius, lib. viii., cap.