so-called) magic will invariably refuse to exhibit without the presence
of a third person. Hence the author of "Dogme et Rituel de la Haute
Magic," printed at Parisy 1852-53--a book less remarkable for its
learning than for the earnest belief of a scholar of our own day in the
reality of the art of which he records the history--insists much on the
necessity of rigidly observing Le Ternaire, in the number of persons who
assist in an enchanter's experiments.

(10) I may add that Dr. Kerner instances the effect of laurel-berries
on the Seeress of Prevorst, corresponding with that asserted by Julius
Faber in the text.

(11) See for these unguents the work of M. Maury, before quoted, "La
Magic et l'Astrologie," etc., p. 417.

(12) It seems extremely doubtful whether the very few instances in
which it has been asserted that a savage race has been found without
recognition of a Deity and a future state would bear searching
examination. It is set forth, for example, in most of the popular works
on Australia, that the Australian savages have no notion of a Deity or
a Hereafter, that they only worship a devil, or evil spirit. This
assumption, though made more peremptorily, and by a greater number of
writers than any similar one regarding other savages, is altogether
erroneous, and has no other foundation than the ignorance of the
writers. The Australian savages recognize a Deity, but He is too august
for a name in their own language; in English they call Him the Great
Master,--an expression synonymous with "The Great Lord." They believe
in a hereafter of eternal joy, and place it amongst the stars.--See
Strzelecki's Physical Description of New South Wales.

(13) See the observations on La Place and La Marck in the Introduction
to Kirby's "Bridgewater Treatise."

CHAPTER LXXII.

I turned back alone. The sun was reddening the summits of the distant
mountain-range, but dark clouds, that portended rain, were gathering
behind my way and deepening the shadows in many a chasm and hollow which
volcanic fires had wrought on the surface of uplands undulating like
diluvian billows fixed into stone in the midst of their stormy swell. I
wandered on and away from the beaten track, absorbed in thought. Could
I acknowledge in Julius Faber's conjectures any basis for logical
ratiocination; or were they not the ingenious fancies of that empirical
Philosophy of Sentiment by which the aged, in the decline of severer
faculties, sometimes