The term refers to "hidden" or "secret" wisdom; to that which is beyond the range of ordinary human knowledge; to mysterious or concealed phenomena; to inexplicable events.一词所指的是"隐性"或"秘密"的智慧;这是超出范围的普通人类知识;神秘的或隐蔽的现象;莫名其妙的事件。 It is frequently used in reference to certain practices (occult "arts") which include divination, fortune telling, spiritism (necromancy), and magic.这是经常使用的，在谈到某些做法（隐匿性的"艺术" ） ，其中包括占卜，算命， spiritism （ necromancy ） ，和魔术队。
Those phenomena collectively known as "the occult" may be said to have the following distinct characteristics: (1) the disclosure and communication of information unavailable to humans through normal means (beyond the five senses); (2) the placing of persons in contact with supernatural powers, paranormal energies, or demonic forces; (3) the acquisition and mastery of power in order to manipulate or influence other people into certain actions.这些现象统称为"隐匿" ，可以说，有以下显着特点： （ 1 ）披露和沟通的信息无法给人类，通过正常的手段（超越五感） ; （ 2 ）配售的人接触与超自然力，超自然的力量，还是恶魔般的力量; （ 3 ）获得和掌握权力，以操纵或影响其他人进入某些行动。
In an attempt to achieve legitimization and acceptance from the larger society, advocates of occultism have in recent years portrayed the occult as basically amenable to scientific investigation.中，企图达到合法化和接受，从大社会，提倡的神秘学有近年来描绘了隐匿性，因为基本上可以通过科学的调查。 Parapsychology and graphology are two fields in which the claim to scientific status is often advanced. parapsychology和笔迹是两个领域，从而索赔，以科学的地位，往往是先进的。 There is considerable disagreement in both the academic world and the religious world as to whether parapsychology, for example, is the "scientific" study of occult phenomena.有相当大的分歧，在双方的学术世界和宗教世界，以决定是否parapsychology ，举例来说，是"科学"的研究隐匿性的现象。 It would appear that the very character of the occult indicates that it deals with contradictory or dissonant knowledge claims that are difficult, if not impossible, to investigate or validate.这样看来，很性格的隐匿性，表明它涉及矛盾或不和谐的知识声称是困难的，如果不是不可能的，调查或验证。
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The occult mystical world view and its associated religious expression, especially in the Eastern cults presently active in the West, can be analyzed in terms of the following components:隐匿性神秘世界的看法及其相关的宗教言论，尤其是在东部邪教，目前活跃在西方，可以分析来看，包含下列部件：
(1) The promise of godhood, man is a divine being. （ 1 ）承诺godhood ，人是一种神圣的福祉。 All forms of occult philosophy proclaim that the true or "real" self of man is synonymous with God.各种形式的隐性哲学地说：真或"真正的"自我的人，就是上帝。 Such views are all patterned after the archetypal lie of the serpent in Gen. 3:4, "You will be as gods."这些意见都是仿照原型所在的毒蛇在将军3时04分， "你会像神"
(2) The notion that "all is one", God is everything (pantheism). （ 2 ）概念，即"一切是一" ，上帝就是一切（泛神论） 。 There is only one reality in existence (monism), and therefore everyone and everything in the material world is part of the Divine.是不是只有一个现实的存在（一元） ，因此每个人都在物质世界，是党的神圣。 It follows that there is no distinction between supernatural and natural, between good and evil, between God and Satan.因此，有没有区别超自然和自然之间，善良与邪恶之间，上帝和撒旦。
(3) Life's purpose is to achieve awareness of the Divine within, self realization. （ 3 ）生活的目的是要达到意识的神圣内部的，自我实现的。 The path to salvation ("illumination," "enlightenment," "union") is an experiential one.得救之路（ "照明" ， "启示" ， "联盟" ）是一个经验之一。 It is the path to gnosis, the seeking of experiential "knowledge" through metaphysical insight.它是通向预后，寻求经验性的"知识" ，通过形而上的洞察力。
(4) Humankind is basically good, evil is an illusion or imperfection. （ 4 ）人类基本上是好的，邪恶的，这是一种幻想或缺憾。 Ignorance, not sin, is at the root of the human dilemma.无知，不是罪过，是在根的人的困境。 An "enlightened" person will transcend moral distinctions.一个"开明"的人将要超越道德区别。 There is no need of redemption or forgiveness, only self realization.有没有必要的赎回或宽恕，只有自我实现。
(5) Self realization via spiritual technique leads to power, the God - man is in charge. （ 5 ）自我实现途经精神文明技术导致权力时，上帝-人，是主管。 By employing spiritual technology such as meditation, chanting, and yoga, and through the application of universal laws, the realized being becomes master of his own reality.由用人精神文明技术，如静坐，呼喊，和瑜珈，并通过应用普遍规律，实现了正在成为掌握自己的现实。 He attains the status of guru, or "light bearer," and can influence the lives of others.他达到的地位教主，或"轻旗手" ，可以影响别人的生命。
With this broad occult mystical framework in mind, it can be said that the ultimate objective of psychic occult power is to validate the lie of Satan, that man is God and that death is an illusion.与这种广泛的隐匿性神秘的框架内考虑，可以说，最终目的是心理隐匿性权力，是为验证所在的撒旦，这名男子是上帝，并认为死亡是一种幻想。 In the deceptive quest for godhood and power of men and women are brought under the power of Satan himself.在这种欺骗追求godhood和权力的男人和女人都带来了根据权力的撒旦本人。 They are able to manifest a degree of counterfeit power by engaging in occult experiences.他们能表现出一定程度的假冒权力搞隐性经验。 Such paranormal manifestations represent an imitation of authentic spirituality and demonstrate Satan's true nature as the arch deceiver.这种超自然的表现代表了一种模仿真实的灵性和展示撒旦的真正性质，为拱deceiver 。
Both the OT and the NT proscribe such spiritually impure occultic activities as sorcery, mediumship, divination, and magic.无论是城市旅游局及新台币取缔这种精神上不纯occultic活动作为巫术， mediumship ，占卜，魔术队。 In the OT they are referred to as the "abominable practices" of the pagan cultures which coexisted with the Israelites.在城市旅游局，他们被称为"可恶的做法"的异教文化的并存与以色列人。 Involvement with the occult arts was frequently compared to adultery.参与与隐匿性艺术频频相比，通奸等。 Jesus and the NT writers also described the dynamic of Satan's counterfeit spirituality and call for discernment of spiritist activity.耶稣和新台币作家还叙述了动态的撒旦的假冒灵性，并要求鉴别力的spiritist活动。
While Scripture acknowledges both the reality and the power of occultic practices, it proclaims that God through Christ has disarmed the principalities and powers.虽然经文承认双方的现实和权力occultic做法，它宣称上帝透过基督已经解除了principalities和权力。 At the cross of Calvary the works of the devil were destroyed and the powers of darkness were conquered in an ultimate sense.在两岸关系的calvary工程的魔鬼被摧毁的权力黑暗被征服，在终极意义。
RM
Enroth马币恩洛斯
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography:
参考书目：
B Alexander, Occult Philosophy and
Mystical Experience; KE Koch, Between Christ and Satan and Satan's Devices; JS
Wright, Christianity and the Occult; SCPJ, Winter 1980 - 81.
b亚历山大，隐匿性哲学与神秘经验;科赫克之间，耶稣和撒旦和撒旦的装置; js赖特，基督教和隐匿; scpj ，冬季1980 -8 1。
Under this general term are included various practices to which special articles of the Encyclopedia are devoted: ANIMISM; ASTROLOGY; DIVINATION; FETISHISM.根据这一总体来说，是包括各种做法，以特别条款的百科全书致力于：万物有灵论;星象;占卜;拜物教。 The present article deals with the form of Occultism known as "Magic".本条款涉及的形式，神秘学被称为"魔术" 。
The English word magic is derived through the Latin, Greek, Persian, Assyrian from the Sumerian or Turanian word imga or emga ("deep", "profound"), a designation for the Proto-Chaldean priests or wizards.该英文单词魔术导出通过拉丁语，希腊语，波斯语，亚述人，从苏美尔或turanian字imga或emga （下称"深" ， "深刻" ） ，指定为原型加尔丁祭司或巫师。 Magi became a standard term for the later Zoroastrian, or Persian, priesthood through whom Eastern occult arts were made known to the Greeks; hence, magos (as also the kindred words magikos, mageia, a magician or a person endowed with secret knowledge and power like a Persian magus.贤士，成为一个标准的任期为后来zoroastrian ，或波斯语，神职人员通过，其中东部隐匿艺术作了众所周知的希腊人，所以magos （同时亦是骨肉话magikos ， mageia ，魔术师或个人天赋与秘密知识和权力就像一个波斯语magus 。
In a restricted sense magic is understood to be an interference with the usual course of physical nature by apparently inadequate means (recitation of formularies, gestures, mixing of incongruous elements, and other mysterious actions), the knowledge of which is obtained through secret communication with the force underlying the universe (God, the Devil, the soul of the world, etc.); it is the attempt to work miracles not by the power of God, gratuitously communicated to man, but by the use of hidden forces beyond man's control.在限制感神奇的是理解为一种干扰与惯常的过程中的物理性质，显然手段不足（背诵的处方，手势，混合格格不入的部分，以及其他神秘行动） ，知识是透过秘密沟通该部队的基本宇宙（神，鬼，灵魂的世界，等等） ，它是试图创造奇迹而不是由上帝的力量，无偿传达到人，但所使用的隐藏力量超越了人的控制。 Its advocates, despairing to move the Deity by supplication, seek the desired result by evoking powers ordinarily reserved to the Deity.其主张，令人绝望的动议是由神supplication ，寻求理想的效果所引起的权力，通常保留给神。 It is a corruption of religion, not a preliminary stage of it as Rationalists maintain, and it appears as an accompaniment of decadent rather than of rising civilization.这是一个腐败的宗教，而不是一个初步阶段，它作为理性维护好，它似乎是作为伴奏的，颓废的，而不是上升的文明。 There is nothing to show that in Babylon, Greece, and Rome the use of magic decreased as these nations progressed; on the contrary, it increased as they declined.根本没有什么要表明，在巴比伦，希腊，罗马使用魔法降低，因为这些国家的进步;相反，还增加了，因为他们拒绝。 It is not true that "religion is the despair of magic"; in reality, magic is but a disease of religion.这是不真确的"宗教是绝望的魔术" ，在现实中，魔术只不过是一种疾病的宗教。
The disease has been widespread; but if one land may be designated as the home of magic it is Chaldea, or Southern Babylonia.这种疾病已经普遍，但如果一个土地，有可能被指定为家的魔术，这是chaldea ，还是南部巴比伦王国。 The earliest written records of magic are found in the cuneiform incantation inscriptions which Assyrian scribes in 800 BC copied from Babylonian originals.最早的文字记载的神奇发现，在楔形文字incantation题字，其中亚述人，文士，在公元前800模仿巴比伦正本。 Although the earliest religious tablets refer to divination and in the latest Chaldean period, astrology proper absorbed the energy of the Babylonian hierarchy, medicinal magic and nature magic were largely practiced.虽然最早的宗教片指算命，并在最新一加尔丁时期，占星术适当吸收能量的巴比伦的层次，药用魔术与自然魔法基本上实行的。 The Barupriest as the diviner seems to have held the foremost rank, but hardly inferior was the Ashipu-priest, the priest of incantations, who recited the magical formularies of the "Shurpu", "Maklu", and "Utukku".该barupriest作为diviner似乎已举行了首要的职级，但难以劣势是ashipu -牧师，牧师incantations ，谁背诵神奇处方的" shurpu " ， " Maklu ， " ， " utukku " 。 "Shurpu" (burning) was a spell to remove a curse due to legal uncleanness; "Maklu" (consuming) was a counter-spell against wizards and witches; "Utukki limmuti" (evil spirits) was a series of sixteen formulae against ghosts and demons. " shurpu " （燃烧）是一个说明，以消除诅咒，由于法律的腐坏; " Maklu ， " （消费）是一个反袭港对巫师和女巫" ; utukki limmuti " （邪灵）的是一系列十六公式对鬼魔。 The "Asaski marsuti" was a series of twelve formulae against fevers and sickness. " asaski marsuti "是一个系列的12个公式，对发热疾病。 In this case the evil influence was first transferred to a wax figure representing the patient or an animal carcass, and the formulae were recited over the substitute.在这种情况下，其恶劣影响是先转移到一个蜡像代表病人或动物尸体，以及公式分别吟诵超过替代。 Ti'i tablets, nine in number, give recipes against headache. ti'i片，在9个号码，让食谱对头痛的问题。 The "Labartu" incantations repeated over little figures were supposed to drive away the ogres and witches from children. " labartu " incantations反复小数字要赶走ogres和女巫，从儿童。 All these formulae pronounced over the figures were accompanied by an elaborate ritual, eg,所有这些公式明显超过这些数字是伴随着一个复杂的礼仪，例如：
A table thou shalt place behind the censer which is before the Sun-God (Statue of Shamash), thou shalt place thereon 4 jugs of sesame wine, thou shalt set thereon 3 x 12 loaves of wheat, thou shalt add a mixture of honey and butter and sprinkle with salt: a table thou shalt place behind the censer which is before the Storm-God (Statue of Adad) and behind the censer which is before Merodach.一个表，你的地方，后面的香炉，这是前太阳神（塑像shamash ） ，你的地方，并就此四日jugs芝麻酒，你定评论3 × 12面包小麦，你放入混合蜂蜜和黄油和撒上盐：一个表，你的地方，后面的香炉，这是暴风雨前的神（塑像阿达德）和后面的香炉，这是前merodach 。
The magicians mentioned above were authorized and practiced "white", or benevolent, magic; the "Kashshapi", or unauthorized practitioners, employed "black" magic against mankind.魔术师的上述授权，并实行了"白" ，或仁慈，魔术; " kashshapi " ，或擅自执业者，雇用"黑"魔术对人类。 That the latter had preternatural powers to do harm no one doubted; hence the severe punishment meted out to them.这后者preternatural权力来害人，没有人怀疑，所以出现了严重的惩罚他们。 The Code of Hammurabi (c. 2000 BC) appointed the ordeal by water for one who was accused of being a sorcerer and for his accuser.汉穆拉比法典（约公元前2000年） ，任命了磨难，由水，为其中一人被指控为魔法师和他的指控。 If the accused was drowned, his property went to the accuser; if he was saved, the accuser was put to death and his property went to the accused.如果被告被淹死，他的财产去原告;如果他被保存起来，原告被判处死刑，他的财产去了被告。 This of course took place only if the accusation could not be satisfactorily proven otherwise.这当然是发生在只有当指控不能令人满意证明，否则。 The principal god invoked in Chaldean Magic were Ea, source of all wisdom, and Marduk (Merodach) his son, who had inherited his father's knowledge.主神援引加尔丁魔术元素的来源，所有的智慧，也马杜克（ merodach ）表示，他的儿子，继承了他父亲的知识。 A curiously naive scene was supposed to be enacted before the application of a medicinal spell: Marduk went to Ea's house and said: "Father, headache from the underworld hath gone forth. The patient does not know the reason; whereby may he be relieved?" 1好奇天真现场本来应该制定之前应用一种药用说明：马杜克到EA的房子，并说： "爸爸，头痛，从黑社会性质祂所经历了出来。病人并不知道原因何在;据此，可他松一口气？ " Ea answered: "O Marduk, my son, what can I add to thy knowledge? What I know thou knowest also. Go, my son Marduk"; and then follows the prescription.环境回答： "啊，马杜克，我的儿子，有什么我可以给你的知识，什么，我知道你是知也。去，我的儿子马杜克" ，然后如下处方。 This tale was regularly repeated before use of the recipe.这个故事是经常反复使用前的良方。
Without suggesting the dependence of one national system of magic upon another, the similarity of some ideas and practices in the magic of all peoples must be noted.无暗示的依赖一个国家系统的神奇后，另一个相似的一些想法和做法，在魔术队的所有人民必须指出的。 All rely on the power of words, the utterance of a hidden name, or the mere existence of the name on an amulet or stone.一切依靠力量，换句话说，话语的一个隐藏的名字，或仅仅存在名称上的一个护身符或石头。 Magic was supposed to be the triumph of intellect over matter, the word being the key to the mysteries of the physical world: utter the name of a malignant influence and its power is undone; utter the name of a benevolent deity and force goes out to destroy the adversary.魔术本来应该胜利的智力超过此事时，字正关键的奥秘物质世界：完全写了恶劣的影响和权力，是为有所不为;说出姓名的一项德政神和力量熄灭后，以摧毁对手。 The repeated naming of Gibel-Nusku and his attributes destroyed the evil influence in the wax figure representing the person concerned.重复命名的异育银- nusku和他的属性，破坏了恶劣影响，在蜡像代表有关的人。 The force of the Gnostic Iota-Alpha-Omega was notorious.该部队的诺斯替一丝一毫-阿尔法-欧米加留下斑斑劣迹。 In Egyptian magic a mere agglomeration of vowels or of meaningless syllables was supposed to work good or evil.在埃及魔术仅仅集聚的元音或无意义的音节本来是要工作的善或恶。 Their barbarous sounds were the object of ridicule to the man of common sense.其野蛮的声音对象的嘲笑，以该名男子的普通常识。 In many cases they were of Jewish, or Babylonian, or Aramaic origin and because unintelligible to Egyptians, the words were generally corrupted beyond recognition.在许多情况下，他们都是犹太人，或巴比伦，或阿拉姆语的起源和因为不知所云，以埃及人，换句话说，一般不住，无法辨认。 Thus on a demotic papyrus is found the prescription: "in time of storm and danger of shipwreck cry Anuk Adonai and the disaster will be averted"; on a Greek papyrus the name of the Assyrian Ereskihal is found as Eresgichal.因此，就demotic纸莎草是找到了药方： "在当时的风暴和危险的沉船哭anuk adonai和灾难将是可以避免的" ;一项希腊语纸莎草的名字亚述ereskihal发现作为eresgichal 。 So potent is a name that if an inscribed amulet be washed and the water drunk or the charm written on papyrus be soaked in water and this taken, or if the word be written on hard-boiled eggs without shell and these eaten, preternatural powers come into play.如此烈性的是一个名称，如刻有护身符经过清洗和水饮或魅力写在纸莎草被浸泡在水中，这采取，或如果字写得硬煮鸡蛋无壳这些吃， preternatural权力来发挥作用。 Another prevalent idea in magic is that of substitution: the person or thing to be affected by the spell is replaced by his image, or, like the "ushabtiu" figures in Egyptian tombs, images replace the protective powers invoked, or lastly some part (hair, nailparings, garments, etc.) take the place of the whole person.另一个普遍的想法，在神奇的是，替代：该人或事情而受到影响的魔力是取代他的形象，或者，像" ushabtiu "卡通人物在古埃及陵墓，图像取代防护权力引用，或最后部分（头发， nailparings ，服装等） ，占据了整个人。 The almost universal "magic circle" is only a mimic wall against the wicked spirits outside and goes back to Chaldean magic under the name of usurtu, made with a sprinkling of lime and flour.几乎普遍的"魔术圈"只是一个模仿墙对恶人烈酒外，并可以追溯到加尔丁魔术的名义下， usurtu ，取得了一个洒石灰粉。 If the medical wizard or the Indian sorcerer surrounds himself or others with a rampart of little stones, this is again but the make-believe of a wall.如果医务向导或印度魔法师包围自己或他人与垒的小石头，这是再一次，但化妆相信的墙上。 After Babylonia, Egypt was foremost in magic; the medieval practice of alchemy shows by its name its Egyptian origin.之后，巴比伦王国，埃及是首要魔术;中世纪的做法，炼丹术显示其姓名埃及原产地。 Coptic exorcisms against all sorts of diseases abound amongst the papyri pertaining to magic, and magic claims a great part of ancient Egyptian literature.科普特驱魔仪式对各种疾病的比比皆是，其中papyri有关魔术，魔术索赔很大一部分古埃及文学作品。 Unlike Babylonian magic however, it seems to have retained to the last its medicinal and preventive character; it rarely indulged in astrology or prediction.不像巴比伦的神奇，但它似乎已保留到最后它的药用和预防性质的，它很少沉迷在占星术或预测。 Egyptian legend spoke of a magician Teta who worked miracles before Khufu (Cheops) (c. 3800 BC), and Greek tradition tells of Nectanebus, last native King of Egypt (358 BC), as the greatest of magicians.埃及传说，以一个魔术师teta工作神迹之前胡夫（基奥普斯） （长3800名卑诗省） ，与古希腊的传统，讲述了nectanebus ，去年本土的埃及王（公元前358 ） ，为最伟大的魔术师。
That the Jews were prone to magic is evidenced by the strict laws against it and the warnings of the Prophets (Exodus 22:18; Deuteronomy 18:10; Isaiah 3:18, 20; 57:3; Micah 5:11; cf. 2 Kings 21:6).这犹太人容易魔术就是明证了严格的法律，反对和警告的先知（出埃及记22时18分;申命记18:10 ;以赛亚书3时18分， 20名; 57:3 ;弥迦5时11分;比照。二国王21时06分） 。 Nevertheless, Jewish magic flourished, especially just before the birth of Christ, as appears from the Book of Enoch, the Testament of the Twelve Patriarchs, and the Testament of Solomon.然而，犹太魔术蓬勃发展，特别是刚刚基督诞生前，似乎从这本书中得到的伊诺克，全书的十二个长者，并证明了所罗门。 Origen testifies that in his day to adjure demons was looked upon as specifically "Jewish", that these adjurations had to be made in Hebrew and from Solomon's books (In Math., xxvi, 63, PG, XIII, 1757).渊源证明，在一整天都adjure魔被看作为具体的"犹太人" ，即这些adjurations不得不作出希伯来文，从索罗门的书籍（在数学， 26 ， 63 ，编号， 13 ， 1757 ） 。 The frequency of Jewish magic is also corroborated by Talmudic lore.频率犹太魔术，也佐证了talmudic传说。
The Aryan races of Asia seem somewhat less addicted to magic than the Semitic or Turanian races.雅利安种族的亚洲似乎有点少上瘾魔术比犹太人或turanian赛事。 The Medes and the Persians, in the earlier and purer period of their Avesta religion, or Zoroastrianism, seem to have a horror of magic.该medes和波斯人，在较早的纯洁，其执行职务期间avesta宗教，或zoroastrianism ，似乎有一个可怕的魔术队。 When the Persians after their conquest of the Chaldean Empire, finally absorbed Chaldean characteristics, the magi had become more or less scientific astronomers rather than sorcerers.当波斯人后，他们征服了加尔丁帝国，最后吸收加尔丁特色，贤士已变得较为科学的天文学家，而不是巫术。 The Indians, likewise, to judge from the Rigveda, were originally free from this superstition.印度人，同样，法官从梨俱吠陀，原本免费的，从这个迷信。 In the Yajurveda, however, their liturgical functions are practically magic performances; and the Atharvaveda contains little else than magical recitations against every ill and for every happening.在yajurveda ，不过，他们的礼仪功能几乎魔术表演以及atharvaveda包含很少别人比魔幻朗读对每一个病患者及每发生。 The Sutras, finally, especially those of the Grihya and Sautra ritual, show how the higher aspects of religion had been overgrown by magical ceremonies.该诵经，最后，尤其是广大grihya和sautra仪式，显示如何更高方面的宗教已经过盛，由神奇的仪式。 Against this degeneration the Vedanta makes a vigorous stand and attempts to bring the Indian mind back to earlier simplicity and purity.针对这种变性的vedanta作出了严厉的立场，并企图把印度记回到先前简单性和纯洁性。 Buddhism, which at first disregarded magic, fell a prey to the universal contagion, especially in China and Tibet.佛教，在第一无视魔术，下降了猎物，以普遍蔓延，尤其是在中国和西藏。
The Aryans of Europe, Greeks, Romans, Teutons, and Celts were never so deeply infected as the Asiatics.该雅利安人的欧洲，希腊人，罗马人， teutons ，凯尔特人从来没有这样深深感染作为asiatics 。 The Romans were too self-reliant and W practical to be terrified by magic.入乡随俗过自力更生和W实际被吓坏了，由魔术队。 Their practice of divination and auguries seems to have been borrowed from the Etruscans and the Marsi; the latter were considered experts in magic even during the empire (Verg., "Æn.", VII, 750, sqq.; Pliny, VII, ii; XXI, xii).他们的做法，占卜和auguries似乎已被借来的，由伊特鲁里亚和marsi ;后者被认为是专家们在魔术，即使是在帝国（ verg. ， " æn " ，第七章， 750 ， sqq 。 ;普林尼，七，二， ; 21 ， 12 ） 。 The Dii Aurunci, to avert calamities, used magical power, but they were not native Roman deities.直接投资收益aurunci ，以避免灾难，用神奇的力量，但他们不是在罗马神。 The Romans were conscious of their common sense in these matters and felt themselves superior to the Greeks.罗马人意识到他们的共同意识，在这些事情上，并认为自己优于希腊人。 In the first century of our era Oriental magic invaded the Roman Empire.在第一世纪，是我们时代的东方魔术侵入罗马帝国。 Pliny in his "Natural History" (AD 77) in the opening chapters of Bk.普林尼在他的"自然史" （公元77 ）在开幕章节的BK 。 XXX, gives the most important extant discussion on magic by any ancient writer, only to brand all magic as imposture.三十，给出了最重要的现存论魔术以任何古代作家中，只有以品牌所有魔术作为imposture 。 None the less his book is a storehouse of magic recipes, eg: "Wear as an amulet the carcass of a frog minus the claws and wrapped in a piece of russet-coloured cloth and it will cure fever" (Bk. XXXII, xxxviii).无欠他的著作是一个仓库的神奇食谱，如： "穿作为护身符胴体的青蛙减去爪及包裹在一块russet深色布，它可弥补热" （ bk.三十二，三十八） 。 Such advice argues at least a belief in medicinal magic.这种意见认为，至少有一个信念在药用魔术队。 But among the Romans it may be said that magic was condemned in every age by many of the best spirits of their day: Tacitus, Favorinus, Sextus Empiricus, and Cicero who even demurred against divination.但罗马人可以说，魔术是谴责，在每一个年龄由许多最好的精神，他们的日子：塔西佗， favorinus ， sextus恩披里克，和西塞罗的人，甚至对56岁算命。 Officially by many laws of the empire against "malefic" and "mathematici" magic was forbidden under Augustus, Tiberius, Claudius, and even Caracalla; unofficially, however, even the emperors sometimes dabbled in magic.正式通过了许多法律的帝国" malefic "和" mathematici "魔术被禁止下奥古斯都，台比留，克劳狄斯，甚至caracalla ;内定，不过，即使是皇帝，有时涉足于魔术队。 Nero is said to have studied it; but failing to work miracles, he abandoned it in disgust. Nero的，是说给一直在学习研究，但未能创造奇迹，他背弃了它在厌。 Soon after the magicians found an imperial supporter in Otho, and tolerance under Vespasian, Hadrian, and M. Aurelius, and even financial aid under Alexander Severus.之后不久魔术师发现一个帝国的支持者在otho ，忍下vespasian ，哈德良，米奥勒，甚至财政援助下，亚历山大塞维鲁。
The Greeks regarded Thessaly and Thrace as the countries especially addicted to magic.希腊人把thessaly和色雷斯作为国家特别是上瘾魔术队。 The goddess Hecate, who was thought to preside over magical functions, was originally a foreign deity and was probably introduced into Greek mythology by Hesiod.女神hecate ，被认为是主持神奇的功能，本来是一个外国神，并有可能引入希腊神话由赫希尔德。 She is not mentioned in the Iliad or Odyssey though magic was rife in Homeric times.她没有提到伊利亚特或奥德赛虽然魔术盛行，在荷马时代。 The great mythical sorceress of the Odyssey is Circe, famous for the well-known trick of changing men into beasts (Od., X-XII).伟大的神话sorceress的奥德赛是circe ，著名，为著名的伎俩改变一个男人变成野兽（ od. ，第十至十二） 。 In later times the foremost magician was Medea, priestess of Hecate; but the gruesome tales told of her express the Greek horror for, as well as belief in, black magic.在稍后的时间，首要的魔术师是美狄亚，祭司的hecate ，但令人毛骨悚然的故事，告诉她表示，希腊的恐怖，以及信仰，黑色魔术。 Curse formulae or magic spells against the lives of one's enemies seem to have found no mightier name than Hermes Chthonios.诅咒公式或紧箍咒对生活的一个人的敌人，似乎都没有发现mightier名字比赫尔梅斯chthonios 。 As earth-god he was a manifestation of the world-soul and controlled nature's powers.作为地球之神，他是一个表现的世界-灵魂和控制自然的权力。 In Egypt he was identified with Thoth, the god of hidden wisdom, became the keeper of magic secrets and gave his name to Trismegistic literature.在埃及，他被认定与透特，神隐藏的智慧，成为门将的神奇秘密，并把他的名字trismegistic文学。 Greece, moreover, welcomed and honoured foreign magicians.希腊，此外，欢迎并荣幸外国魔术师。 Apuleius, by education an Athenian, in his "Golden Ass" (c. AD 150), satirized the frauds of contemporary wonder-workers but praised the genuine magi from Persia. apuleius ，由教育作为雅典，在他的"金驴" （丙专案150 ） ，讥为骗取当代难怪工们称赞，但真正的贤士，从波斯。 When accused of magic, he defended himself in his "Apology" which shows clearly the public attitude towards magic in his day.当被告的魔术，他捍卫了自己在他的"道歉" ，这清楚地表明，公众的态度，魔术在他那一天。 He quoted Plato and Aristotle who gave credence to true magic St. Hippolytus of Rome (A Refutation of All Heresies, Bk. IV) gives a sketch of the wizardry practiced in the Greek-speaking world.他引述了柏拉图，亚里士多德，他们给轻信真幻圣hippolytus罗马（一驳的一切邪说，交通银行第四节）给出了素描的巫术实践中的希腊华语世界。
Teutons and Celts also had their magic though less is known of it. teutons和凯尔特人也有自己的法宝，虽然少是众所周知的。 The magical element in the First Edda and in the Beowulf is simple and closely connected with nature phenomena.神奇的元素，在第一edda和在贝奥武夫是简单和紧密相连，与自然的现象。 Woden (Wodan) who invented the runes, was the god for healing and good charms. woden （ wodan ）谁发明了runes的，是神的愈合和良好的魅力。 Loki was a malignant spirit who harassed mankind and with the witch Thoeck caused the death of Baldur (Balder). loki是一个恶性精神的人骚扰人类，并与巫婆thoeck造成2死baldur （ balder ） 。 The magic of the mistletoe seems to be an heirloom from earliest Teutonic times.神奇的槲寄生似乎是一种heirloom从最早teutonic倍。 The magic of the Celts seems to have been in the hands of the druids, who, though perhaps mainly diviners, appear also as magicians in Celtic heroic literature.神奇的凯尔特人似乎已在手中的druids ，人，虽然也许主要是diviners ，似乎也为魔术在凯尔特英雄的文学作品。 As they wrote nothing, little is known of their magical lore.因为他们写了什么，很少了解他们的神奇传说。 For modern magic amongst uncivilized races consult especially Skeat's "Malay Magic" (London, 1900).现代魔术当中不文明竞赛征询尤其是斯基特的"马来语魔术" （伦敦， 1900年） 。 Magic as a practice finds no place in Christianity, though the belief in the reality of magical powers has been held by Christians and individual Christians have been given to the practice.魔术作为实践认定，没有发生在基督教里，虽然信仰是在现实的法力已举办了由基督信徒和个体基督徒被赋予到实践中。 Two main reasons account for the belief: first, ignorance of physical laws.主要原因有两个帐户的信念：第一，无知的物理规律。 When the boundary between the physically possible and impossible was uncertain, some individuals were supposed to have gained almost limitless control over nature.当边界之间的肢体可能和不可能的，是不确定的，有些人是为了获得几乎无限的控制权性质。 Their souls were attuned to the symphony of the universe; they knew the mystery of numbers and in consequence their powers exceeded the common understanding.他们的灵魂被切合交响曲的宇宙，他们知道的奥秘数量和后果，他们的权力超出了共同的认识。 This, however, was natural magic.不过，这是很自然的神奇。 But, secondly, belief in the frequency of diabolical interference with the forces of nature led easily to belief in real magic.但是，第二，信仰是在频率的邪恶干扰与自然力量的主导轻易相信，在真正的魔术。 The early Christians were emphatically warned against the practice of it in the "Didache" (v, 1) and the letter of Barnabas (xx, 1).早期的基督徒都强烈地警告反对这一做法的，它在" didache " （五， 1 ）和文字的石碑（ 20 ， 1 ） 。 In fact it was condemned as a heinous crime.事实上，这也谴责作为一个滔天罪行。 The danger, however, came not only from the pagan world but also from the pseudo-Christian Gnostics.危险的，但是，来到这不单是从异教的世界，也从伪基督教gnostics 。 Although Simon Magus and Elymas, that child of the devil (Acts 13:6 sqq.) served as deterrent examples for all Christians, it took centuries to eradicate the propensity to magic.虽然西蒙magus和elymas ，即儿童的魔鬼（使徒13时06 sqq ）充当威慑的例子，为所有基督信徒，它百年来，以消除倾向，以魔术队。 St. Gregory the Great, St. Augustine, St. Chrysostom, and St. Ephraem inveighed against it.圣格里高利大，圣奥古斯丁，圣金口，和圣ephraem inveighed反对。 A more rational view of religion and nature had hardly gained ground, when the Germanic nations entered the Church and brought with them the inclination for magic inherited from centuries of paganism.更理性的宗教观和性质已难以抬头，当日耳曼民族进入教堂，并带来了他们的倾角为魔术继承了几百年的paganism 。 No wonder that during the Middle Ages wizardry was secretly practiced in many places notwithstanding innumerable decrees of the Church on the subject.怪不得，在中世纪巫术是偷偷练，在许多地方尽管有无数的法令，教会对此事的意见。 Belief in the frequency of magic finally led to stringent measures taken against witchcraft.信仰是在频率的魔术，最终导致了严厉的措施，打击巫术。
Catholic theology defines magic as the art of performing actions beyond the power of man with the aid of powers other than the Divine, and condemns it and any attempt at it as a grievous sin against the virtue of religion, because all magical performances, if undertaken seriously, are based on the expectation of interference by demons or lost souls.天主教神学界定为神奇的艺术表演活动之外的权力，男子借助权力以外的其他神，并谴责它和任何企图把它看作是严重打击罪恶的美德，宗教，因为所有的神奇表演，如果承诺认真，是基于对预期的干扰，魔或丢失的灵魂。 Even if undertaken out of curiosity the performance of a magical ceremony is sinful as it either proves a lack of faith or is a vain superstition.即使答应出于好奇的表现，一个神奇的仪式是罪孽深重的，因为它要么证明缺乏诚信，是一个徒劳的迷信。 The Catholic Church admits in principle the possibility of interference in the course of nature by spirits other than God, whether good or evil, but never without God's permission.天主教会承认，在原则上的可能性，干扰在这个过程中的自然神以外的神，无论是善或恶，但从来没有上帝的许可。 As to the frequency of such interference especially by malignant agencies at the request of man, she observes the utmost reserve.至于频率的这种干涉尤其是恶性机构时，应请求国的人，她最大的储备。
Publication information Written by JP Arendzen.出版信息书面由JP arendzen 。 Transcribed by Matthew Daniel Eddy.转录由Matthew丹尼尔涡。 The Catholic Encyclopedia, Volume XI.天主教百科全书，体积十一。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, February 1, 1911. nihil obstat ， 1911年2月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
R. CAMPBELL THOMPSON, Semitic Magic (London, 1908); THORNDYKE, The Place of Magic in the intellectual history of Europe in Stud.传译坎贝尔汤普森，反犹魔术（伦敦， 1908年） ; thorndyke ，地点神奇的智力欧洲历史上，在研究了。 Hist. 250 。 Econom. econom 。 of Columbia University XXIV (New York, 1905); BUDGE, Egyptian Magic (London, 1899), SCHERMAN Griechische Zauberpapyri (Leipzig, 1909): KIESEWETTER Gesch.哥伦比亚大学的24条（纽约， 1905年） ;让步，埃及魔术（伦敦， 1899年） ， scherman griechische zauberpapyri （莱比锡， 1909年） ： kiesewetter gesch 。 des neuren Okkultismus (Leipzig, 1891); WIEDEMANN Magic und Zauberei im alten Egypten (Leipzig, 1905), LANG, Magic and Religion (London 1910), HABERT, La religion des peuples non cirilises (Paris, 1907 IDEM, La Magic (Paris, 1908); ABT, Die Apologie des Apulejus ud antike Zauberei (1908), WEINEL, Die Wirkung des Geistes . . . bis auf Irendus (Freiburg, 1899); DU PREL, Magic ale Naturewissenshaft (2 vole., 1899); MATHERS, The Book of Sacred Magic (1458), reprinted (London, 1898); FRASER, The Golden Bough: a Study in Magic and Religion (3 volt., London, 1900). This last-mentioned work is indeed a storehouse of curious information, but is to be used with the utmost caution as it is vitiated by the author's prejudices. Readers are warned against the following works, which are either books on oonjuring or produotions of the RATIONALIST PRESS AGENCY CONYBEARE Myth, Magic and Morals; EVANS, The Old and New Magic; THOMPSON, Magic and Mystery.万neuren okkultismus （莱比锡， 1891年） ; wiedemann魔术und zauberei的IM alten egypten （莱比锡， 1905年） ，郎，魔术和宗教（伦敦1910 ） ， habert ，宗教和实用非cirilises （巴黎， 1907年同上，香格里拉魔术（巴黎， 1908年） ;生根粉，模具辩护万apulejus寰龙安zauberei （ 1908年） ，魏内尔，模具wirkung万geistes … … 。之二auf irendus （弗赖堡， 1899年） ;杜prel ，魔术的ALE naturewissenshaft （ 2田鼠， 1899年） ;理，这本书的神圣魔法（ 1458 ） ，重印（伦敦， 1898年） ;弗雷泽黄金bough ：一项研究魔法与宗教（ 3伏，伦敦， 1900年） ，这最后提到的工作，确实是一个大仓库好奇信息，但是用来与最审慎的态度，因为它是无效的，由作者的偏见，读者会受到警告对下列建设工程，都是书本上oonjuring或produotions的理性主义新闻社科尼比尔神话，魔术和道德;埃文斯旧的和新的魔法;汤普森，魔术和神秘。
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