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iv; also The Early History of Mankind, by the same author, third edition, pp. 115 et seq., also p. 380.; also Andrew Lang, Myth, Ritual, and Religion, vol. i, chap iv. For magic in Egypt, see Lenormant, Chaldean Magic, chaps. vi-viii; also Maspero, Histoire Ancienne des Peuples de l'Orient; also Maspero and Sayce, The Dawn of Civilization, p. 282, and for the threat of magicians to wreck heaven, see ibid, p. 17, note, and especially the citations from Chabas, Le Papyrus Magique Harris, in chap. vii; also Maury, La Magie et l'Astrologie dans l'Antiquite et au Moyen Age. For magic in Chaldea, see Lenormant as above; also Maspero and Sayce, pp. 780 et seq. For examples of magical powers in India, see Max Muller's Sacred Books of the East, vol. xvi, pp. 121 et seq. For a legendary view of magic in Media, see the Zend Avesta, part i, p. 14, translated by Darmsteter; and for a more highly developed view, see the Zend Avesta, part iii, p. 239, translated by Mill. For magic in Greece and Rome, and especially in the Neoplatonic school, as well as in the Middle Ages, see especially Maury, La Magie et l'Astrologie, chaps. iii-v. For various sorts of magic recognised and condemned in our sacred books, see Deuteronomy xviii, 10, 11; and for the burning of magical books at Ephesus under the influence of St. Paul, see Acts xix, 14. See also Ewald, History of Israel, Martineau's translation, fourth edition, vol. iii, pp. 45-51. For a very elaborate summing up of the passages in our sacred books recognizing magic as a fact, see De Haen, De Magia, Leipsic, 1775, chaps. i, ii, and iii, of the first part. For the general subject of magic, see Ennemoser, History of Magic, translated by Howitt, which, however, constantly mixes sorcery with magic proper. The first distinct impulse toward a higher view of research into