Not that the whole of the magical rites associated with the art of healing were based on conscious fraud. The beliefs of savage or untutored races in demons which cause diseases is natural, it may almost be said reasonable. What more natural when they see one of their tribe seized with an epileptic fit than to assume the presence of an invisible foe? Or if a contagious plague or small-pox or fever attacks their village, is it not an inevitable conclusion that angry spirits have attacked the tribe, perhaps for some unknown offence? From such a basis the idea of sacrifice to the avenging fiend follows obviously. In some parts of China if a person accidentally kicks a stone and soon afterwards falls ill the relatives go to that stone and offer fruit, wine, or other treasures, and it may be that the patient recovers. In that case the efficacy of the treatment is demonstrated, and only those who do not desire to believe will question it; if the patient should die the proof is not less conclusive of the demon’s malignity. In some primitive peoples, among the New Zealand natives, for example, it is believed that a separate demon exists for each distinct disease; one for ague, one for epilepsy, one for toothache, and so forth. This too, seems reasonable. Each of those demons has something which will please or frighten him. So amulets, talismans, charms come into use. The North American Indians, however, generally attribute all disease to one evil spirit only. Consequently, their treatment of all complaints is the same. EGYPTIAN, JEWISH, AND ARABIC MAGIC. The Egyptians, according to Celsus, believed that there were thirty-six demons or divinities in the air, to each of whom was attributed a separate part or organ of the human body. In the event of disease affecting one of these parts the priest-physician invoked the demon, calling him by his name, and requiring him in a special form of words to cure the afflicted part. Solomon was credited among many Eastern people with having discovered many of the secrets of controlling diseases by magical processes. According to Josephus he composed and bequeathed to posterity a book of these magical secrets. Hezekiah is said to have suppressed this work because it was leading the people to pray to other powers than Jehovah. But some of the secrets of Solomon were handed down in certain families by tradition. Josephus relates that a certain Jew named Eleazor drew a demon from the nose of a possessed person in the presence of the Emperor Vespasian and a number of Roman officers, by the aid of a magic ring and a form of invocation. In order to prove that the demon thus expelled had a real separate existence, he ordered it to upset a vessel of water which stood on the floor. This was done. Books professing to give Solomon’s secrets were not uncommon among Christians as well as Jews. Goethe alluded to such a treatise in “Faust” in the line