§ 2. On Magic

Notion and morality of magic. 1. According to modern psychological analyses ¹, worshipers of gods are distinguished from magicians by this mark: the former by suppliant prayer, but the latter, whether in certain circumstances or perpetually, contend and boast that they use a mysterious power conferred on them, truly or fictitiously. That power is exercised through means which are without any proportion to the effect sought, or are generally not judged to be naturally at hand for man. Wherefore we call it mysterious. Magic, therefore, designates power of this sort or the use of it, while formerly magic was a general name of superstitious art, or designated that art which is directed to wondrous effects, changes of bodies.

Therefore no magic is exercised by him who, deceived by error in the natural sciences, employs vain means, ridiculous medicines in which he thinks a natural power is present, as barbarians hope for the restoration of a member from certain ligatures or things carried.

2. If a magician thinks that power has been made his through an express pact with the devil, he sins by a manifest and grave sin of superstition, both in the prior pact itself and in the conscious use of a power whose origin is diabolical: the magician agrees to be an instrument of the devil.

But he who seems to himself conscious of a power which he at the same time judges to be preternatural and not proceeding from God, whether he has judged rightly or erroneously, is subjectively guilty, in operating, of tacit invocation of the devil, which cannot be excused from grave sin.

¹ Cf. D'Alès, Dict. d'Apologétique, under the word [OCR uncertain: ...].