MAGIC (rnag'ilc), (from Heb. kkeh'ret, to engrave, and so to draw magical lines or circles).
(1) Definition. NIagic was the art of influ encing future events and changing their course by dark and secret means. The magician was be lieved to stand in connection with demons, and even with the gods themselves, and to be able to compel them to act according to his will. Of the religion of the Egyptians,Chaldxans,Persians, etc., magic formed an essential element, and of the Egyptian magicians, in their conflict with Moses and Aaron, Exodus gives a vivid account (viim, 12, 22; viii :7). Of the religion of thc Jews magic did not only not form a part, but the law forbade the consulting of magicians, un der penalty of death (Lev. xix :31 ; xx :6). Nev ertheless, from their neighbors magic crept in among the Israelites too, and there were those among the people who believed in it and resorted to it.
(2) Sacrificing Children. It is remarkable that the offering of children should be mentioned in connection with magical arts. The passage in Micah, which has been supposed to preserve a question of Balak and an answer of Balaam, when the soothsayer was sent for to curse Israel, should be here noticed, for the questioner asks. after speaking of sacrifices of usual kinds, "Shall I give my firstborn [for] my transgression, the fruit of my body [for] the sin of my soul" (Micah vi :5-8). Perhaps, however, child-sacrifice is speci fied on account of its atrocity, which would con nect it with secret arts, which we know were fre quently in later times the causes of cruelty.
(3) Saul and the Witeh of Endor. The ac count of Saul's consulting the witch of Endor is foremost among those in Scripture 1.vhich re fer to magic (I Sam. xxviii :3-2o). The super natural terror with which it is full cannot how ever be proved to be due to this art, for it has always been held by sober critics that the ap pearing of Samuel was permitted for the pur pose of declaring the doom of Saul, and not that it was caused by the incantations of a sorceress. As. however, the narrative is allowed to be very difficult, we may look for a moment at the evi dence of its authenficity. The details are strictly in accordance with the age: there is a simplicity in the manners described that is foreign to a later time. The circumstances are agreeable with the rest of the history, and especially with all we know of Saul's character. Here, as ever, he is seen resolved to gain his ends withouf caring what wrong he does; he wishes to consult a prophet, and asks a witch to call up his shade. Most of all, the vigor of the narrative, show ing us the scene in a few words, proves its antiq uity and genuineness. We can see no reason whatever for supposing that it is an interpolation. In the New Testament we find it mentioned (Acts viii :9). (See DIVINATION; MAGI; SAUL.)