L. S.

66, Arden Street,
EDINBURGH.
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INTRODUCTION
The sciences known as " occult " may with every reason be regarded as the culture-grounds of the science of to-day. As everyone knows, alchemy was the forerunner of chemistry, astrology the direct ancestor of astronomy, and magnetism of hypnotism. But these sub- jects and their kindred arts have another claim upon our attention and interest, for in their evolution we can trace many of the beginnings of philosophic and ethical processes, the recovery of which renders their examination and study as important to the whole under- standing of the history of man as that of theology or the new mythology.
A generation ago it was the fashion to sneer at the occult sciences. But to-day, men of science in the foremost files of thought have placed them on the dissecting slab as fit subjects for careful examination. The result of their analysis during the past twenty years, if it has not permitted us to pierce the veil which divides man and the " supernatural," has, at all events, served to purge our sight sufficiently to enable us to see things on this side of it with a clearer vision, and to regard such researches with a more tolerant eye than hitherto. For example the fact of ghostly appearances is proven, whatever may be their nature, hallu- cinatory or otherwise, gold has been manufactured, if in small quantities, the theory of thought transference is justified, and hypnotism is utilised in ordinary medical practice.
It is perhaps necessary that in introducing such a work as this, the author should express his own beliefs regarding the subject. Concerning psychical science I firmly believe that there are " more things in heaven and earth " than our philosophy dreams of, but the vast mass of evidential matter I have perused leads me to the conclusion that as yet we have merely touched the fringes of the extra-terrestrial, and that we must rely upon psychology rather than so-called material proof to bring us further enlightenment.
As regards magic, it will be seen that I have paid considerable attention to the scientific or anthropological theories concerning it. -But let not the lover of that wondrous mani- festation of the human imagination dread that he has been robbed of the mystery which clings to it as darkness cleaves to night. I have amply provided for him in a hundred places, and if I have attempted to summarise current scientific hypotheses concerning magic, I have done so principally for the sake of completeness.
I may perhaps be pardoned if at this juncture I touch briefly upon a suspicion which I have refrained from including in the article on Magic, for the reason that it has not as yet
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xii INTRODUCTION
blossomed into a theory. I have for some time been of the opinion that what is known as " sympathetic " and " mimetic " magic is not of the magical species — that in short it does not partake of the nature of magic at all. When the savage performs an act of sympathetic " magic," " rain-making " for instance, he does not regard it as magical — that is, it does not contain any element of wonder to his way of thinking. He regards it as a cause which is certain to bring about an effect. Now the true magic of wonder argues from effect to cause, so it would appear as if sympathetic magic were merely a species of proto-science, due to mental processes entirely similar to those by which scientific laws are produced, and scientific acts are performed — that there is an odour of certainty about it which is not found, for example, in the magic of evocation.
Although in every way in sympathy with the spirit of the esoteric societies, I have ven- tured to express my disbelief in the occult knowledge of the generality of their members. I am afraid, too, that I fail to grasp the arguments advanced by students of the secret tradition which plead for a belief in the "church existing before the foundations of the world," and the " inner sanctuaries " of Christianity. I fancy most readers will agree with me that it would be extremely difficult to raise anything like a respectable membership for such an institution, and as for its prehistoric existence, that is obviously a matter for the student of mythology. That both are the product of mystical foppery and vanity is only too painfully apparent. A church which is alien to the bulk of humanity can possess little of the true spirit of Christi- anity. But I must not be conceived as deriding genuine mysticism and in this connection I would advise all interested in the Grand Quest, advanced as well as neophyte, to peruse a recent admirable article by Mr. A. E. Waite, which appeared in " The Occult Review" for September, 1919, which seems to me to define the aims of the mystic once and for all.
In closing my task I feel deeply^impressed by the vastness of the themes which I have so unworthily and inadequately handled during the compilation of this volume. My attempt has been to present to the generaUreader a conspectus of the Occult Sciences as a whole ; and if experts in any one of those sciences observe any inaccuracy which calls for correction, I will be deeply obliged to them if they will bring it to my notice.
L.S.
66, Arden Street,
EDINBURGH.
SELECT BIBLIOGRAPHY
The works comprised in the following Bibliography have been selected on account of their suitability to supply the reader with a general view of the several branches of occult science. Modern works in English have, for the most part, been preferred to ancient or to foreign authorities, in an endeavour to render the list of service to those approaching the subject for the first time. In many cases Bibliographies have already been appended to the more exhaustive articles, and where this has been done, reference has been made to the article in question.
ALCHEMY. See article " Alchemy."
ASTROLOGY. W. Lilly [1602-81], Introduction to Astrology, edited by ' Zadkiel ' (Lt, R. J. Morrison]. Bohn's Library, 1852 ; new edition, 1893. Alan Leo, Practical Astrology. New edition. Wooderson, 191 1.
H. T. Waite, Compendium of Natal Astrology and Universal Ephemeris. Kegan Paul, 1917. {See also article " Astro- logy-")
DEMONOLOGY. A. E. Waite, Devil Worship in France. Kegan Paul, 1896.
Sir Walter Scott, Letters on Demonology and Witchcraft [1830]. Routledge, n. d.
J. Beaumont, Treatise on Spirits, Apparitions, and Witchcraft, 1705.
A. Calmet, The Phantom World [1751], translated with notes by H. Christmas, 2 vols., Bentley, 1850.
Becker, Le Monde Enchante.
MAGIC. ' Eliphas Levi ' [L. A. Constant], History of Magic [i860], translated by A. E. Waite. Rider, 1913. ' Eliphas Levi ' The Mysteries of Magic [1861], translated by A. E. Waite. Kegan Paul, 1886.
,, ,, Transcendental Magic, translated by A. E. Waite.
A. E. Waite, Book of Black Magic and of Pacts. Kegan Paul, 1898.
W. H. Davenport Adams, Witch, Warlock, and Magician ; historical sketches. Chatto, 1889. W. Godwin, Lives of the Necromancers (1834]. New edition. Chatto, 1876.
E. Salverte, The Philosophy of Magic, Prodigies, and Apparent Miracles, [translation of his Des Sciences Occultes]
2 vols. Bentley, 1846.
F. Hartmann, Magic, Black and White [Madras, n. d.] New edition. Kegan Paul, 1893.
Francis Barrett, The Magus, or Celestial Intelligencer [1801]. New edition. Theosophical Pub. Soc, 1896. F. Lenormant, Chaldean Magic; translated [by W. R. Cooper]. Bagster, n. d. [1877].- Lewis Spence, Myths of Ancient Egypt. Harrap, 1915.
„ ,, Myths of Babylonia and Assyria. Harrap, 1916.
(Both the above include chapters on Magic.)