With

they lend their uph consists also their principles, given into the of the Cabbalah, ed and enmity; or animals; proure. Many sorhe semblance of a short time. particularly of ich had a par uld be done by omen who make hem at certain

its who appear countries such witch trials of o outward one, em in Exodus olly to Satan." ping influences e excitement of ch sacrilegious not only made d and wronged w acceptation » rt. The second evil sympathy,, -iental nations. pent, on which

en man either an evil spirit,

ith the dead,

commence their labours, and the best time for all sorcery from half-past ten to midnight, when the world of darkn has the greatest strength; yet powerful sorcerers have power over spirits after two o'clock in the afternoon. conjuring of spirits can either take place inwardly, or spirit may be made to appear visibly (as in magnetic so nambulism). In the inward method of exorcism, magician produces unconsciousness by outward means, the spirit enters into and speaks from him (possessio This kind is called Idoni (the forbidden sorcery and wit craft, 3 Moses, 19, 21.) "In the second class or the regu citation of bad spirits, the magicians spread a table with f and drink, burn incense, and the spirits then assemble a answer questions. Sorcerers often use staves, with wh they strike upon the earth to rouse the spirits, and often a creep about upon the ground. Generally they rise w dishevelled hair, their limbs are convulsed, make stra movements, or cut themselves to attract spirits."-p. 2 (In every respect a perfect description of Virgil's Sibylls a the convulsive movements of magnetic sleepers.) incense must never be omitted (as in the case of the Egypt and Greek oracles), for it has great power of attracting th dark forms, and partly it helps to prepare the atmosphere that the spirits may become visible, as every spirit m attract matter. Not less do magicians use blood, pa cularly that of human beings, as it is the seat of life, and delight and nourishment for the Schedim; and when sorcerer gives himself up to Satan, he signs with his bloo

In the black art man does not remain a passive inst ment of evil spirits, but is an active and working age we find that " many practise sorcery and succeed, wh others do the same and fail,—so that to do such things must be naturally inclined.” (As every one has not same magnetic powers, and not all magnetic subjects p sent the same phenomena.)

According to the Cabbalah, man is enabled by his nat to look into the realms of the supernatural and the invisi

unseen, so does the soul-N'schamach-fi and itself sees without being visible." also where the bodily eye is unable to s a sudden terror falls upon man without divine the cause (presentiments), from soul foresees a misfortune. The soul al power of acting upon the materials of this one form and to create another. Man injure other things, or to destroy men by (The New Platonists, Paracelsus and other remarks.)

There have always been men, says the Ca been furnished with greater or lesser po evil; for as a preeminence in good or evil strength of mind, we find that such men a priests in the kingdom of Tumah (that impure.) When, therefore, man directs his the divine, he is, in the degree to which egotistically, but looks unswervingly towa filled by divine grace with supernatural such a man has the natural disposition, he of his soul communicate with the divine an (religious mystics, Swedenborg) and then, greater or less capacity and the divine in impressions and revelations, and at the sam to the strength of these circumstances, be fi spiritual energy. "For it is the highest our existence, that man should again be pla with his original source, and raised from th to the highest step of spiritual existence. of spiritual existence is called especially mania. An insufficient disposition for hig may, however, be remedied by the divine often see that God calls those to him w from him, and endows them with extraordi

A difference must be drawn between tha which perceives things concealed from t material obstacles of space or time, and th

bbalah, who have wers for good or equires a peculiar re the heroes and s, of the pure or strivings towards he does not act ds the heavenly, power. And if nay by the power angelic world, according to his centions, receive time, according ed with a higher and last end of ed in connection material earthy his higher step the pure divine her impressions. leasure; for we o were straying ry powers." gift of the seer senses by the higher species

and thereby is cravings, a fore

tel their intrinsic qualities, their consequent results. Therefore, the Cabbalah teaches, that not alone does every human action produce its consequences, but that each event since the beginning of the world inscribes itself in a higher sphere, and that thus future events may be foretold' through the reading of the past.

But there are limits to this species of vision; since the inner man is alone affected by that to which he is kindred The freer, purer, is the inner man, the wider is his immediate sphere of vision and sphere of action. When his own power no longer avails him he requires the assistance of foreign spiritual influence, in order that his inward vision may be extended. Thus it becomes clear why, either under natura or induced circumstances, foreign spiritual agency is gene rally present.

But the decrees of God can never be fathomed by man unless God deigns to vouchsafe a revelation. Otherwise the power of prophecy would be no operation of the divine power, but simply the natural consequence of the exaltation of mind which momentarily has penetrated into the spher of eternity, and there recognised the far distant future-and such is the belief of the Indian seers. This view of pro phecy would be entirely opposed to all religious fath. The divine power reveals itself both in an inner subjec tive, and in an external objective manner by means of th first.

power

Although this of vision and divination is a universa one in human nature, it is found, however, in very variou degrees of intensity. In order to produce magical results according to the Cabbalah, a very firm will is requisite-a Paracelsus teaches so as to attract the very highes spiritual influence, and to react upon it. The will of th

operator must also be completely in harmony with his objec and alone be directed towards it. A very powerful an vivid imagination is also requisite. The same qualities are r quired in the seer. The seer's spirit, body, and soul, mus

lively, and clear, in order that the impres world may remain clear and sharp, and b foreign images. It is on this account t solitude, and seek in every way to withdr the outward, and to cultivate their imagi

Especially does the Cabbalah teach th be fitted for such things:" Balaam was power, for he had a defect in his sight, Sohar, is to say that he had an imperfect which the external imperfection was b pression." In this sense the Cabbalah m follower of the Black Art must have som diseased about him.

Very remarkable are the teachings o garding the weak points at times offere the actions of man, regarding citation of cleanness, especially in the case of the wo to the latter, man is the positive and and therefore compared with the sun a stands opposed to him as a restraining po he would be lost in an immeasurable and tion, forgetful of his highest relationship reversed, his mirrored image: whilst he i ciple, productively striving outwards, and universal, the infinite, the woman is the acting from without inwards, from the ci centre, receptive, ready from man's ex reduce concrete forms. Thus by the Je the house of the man, and the Talmud de the wall which is created around man.

Man and woman are an inseparable w the ideal, the other the real. In man th in woman feeling: thus she adheres more external, and has an innate living sense. an inward presentiment of the world: th with unerring tact, and arrives at maturit who desires to attain all knowledge exertions.

n.

che Cabbalah re-
o Satan through
e dead, and un-
With regard
rative principle,
light. Woman |
r, without whom
indless specula
Woman is man
self-acting prin-
ver seeking the
gative principle,
mference to the
sive energy to
s woman called
nates woman as

on one hand woman is an encircling wall to man, on the other she is his guide, wandering by his side through the labyrinths of life, and by her gentleness, patience, and love, softening and restraining his fiery impatience of character. In this sense woman is called "the crown of man."

High as is the destiny of woman, yet she has a closer affinity to the night-side of nature than man, and is especially exposed to the temptations of Satan. Deceit, curiosity, indiscretion, the desire to enslave man by her charms, and to see the creations of her imagination realized, are the shadow-side, and incline her to the study and practice of forbidden knowledge.

Night, sleep and dreams, affect woman also more than man, and therefore the power of the seer is of commoner occurrence with her than with man.

According to the Cabbalah, besides angels there are intermediate spirits-the spirits of the elements-the Schedim of the Jews, and divided into four classes, the chief of whom is Asmodi. The first class contains the spirits of the fire; the second, of fire and air; the third, of fire, air, and water; the fourth have a mineral ingredient. This is completely the doctrine of Paracelsus. The spirits of the two last classes are possessed mostly of evil natures, and are fond of causing injury to man. The other two are possessed of greater wisdom, and knowing many of the secrets of nature willingly disclose them to man. The lower class of elementspirits, coming into frequent contact with man, are at times dangerous and spiteful, and thus man sacrifices to them in order to gain their favour.

According to the Cabbalah, everything that exists, whether great or small, stands in a magical union with the rest of nature. Everywhere is the external the operation of the internal, and the external reacts upon the internal.

Magic, as well as seeing, is directed towards the earthly as well as towards the supernatural. External magical vision consists in reading the future through the aspects