But, indeed, I think a still wider application of the word "magic" is possible. "All experience is magic," says NOVALIS (1772-1801), "and only magically explicable";(2a) and again: "It is only because of the feebleness of our perceptions and activity that we do not perceive ourselves to be in a fairy world." No doubt it will be objected that the common experiences of daily life are "natural," whereas magic postulates the "supernatural". If, as is frequently done, we use the term "natural," as relating exclusively to the physical realm, then, indeed, we may well speak of magic as "supernatural," because its aims are psychical. On the other hand, the term "natural" is sometimes employed as referring to the whole realm of order, and in this sense one can use the word "magic" as descriptive of Nature herself when viewed in the light of an idealistic philosophy, such as that of SWEDENBORG, in which all causation is seen to be essentially spiritual, the things of this world being envisaged as symbols of ideas or spiritual verities, and thus physical causation regarded as an appearance produced in virtue of the magical, non-causal efficacy of symbols.(1) Says CORNELIUS AGRIPPA: "... every day some natural thing is drawn by art and some divine thing is drawn by Nature which, the Egyptians, seeing, called Nature a Magicianess (_i.e_.) the very Magical power itself, in the attracting of like by like, and of suitable things by suitable."(2) (2a) NOVALIS: _Schriften_ (ed. by LUDWIG TIECK and FR. SCHLEGEL, 1805), vol. ii. p. 195 (1) For a discussion of the essentially magical character of inductive reasoning, see my _The Magic of Experience_ (1915) (2) _Op. cit_., bk. i. chap. xxxvii. p. 119.