The Epicurean, on his part, demands the recipes of Magic, that he may enjoy for ever and suffer nothing at all. In this case the science itself intervenes and says, as religion also says: Blessed are those who suffer. But that is the reason why the Epicurean has lost faith in religion. “Blessed are those who mourn”—but the Epicurean scoffs at the promise. Hear now what is said by experience and by reason. Sufferings test and awaken generous sentiments; pleasures promote and fortify base instincts. Sufferings arm against pleasure; enjoyment begets weakness in suffering. Pleasure squanders; pain ingarners. Pleasure is man’s rock of peril; the pain of motherhood is woman’s triumph. Pleasure fertilises and conceives but pain brings forth.[21] Woe to him who cannot and will not suffer; he shall be overwhelmed by pain. Nature drives unmercifully those who will not walk; we are cast into life as into an open sea: we must swim or drown. Such are the laws of Nature, as taught by Transcendent Magic. And now reconsider whether one can become a magician in order to enjoy everything and suffer nothing. Yet the world will ask: In such case, what profits Magic? What would the prophet Balaam have replied to his she-ass had the patient brute asked him what profits intelligence? What would Hercules have answered to a pigmy if he had inquired what profits strength? We do not compare worldly people to pigmies and still less to Balaam’s ass: it would be wanting in politeness and good taste. We say therefore, with all possible graciousness, to such brilliant and amiable people, that for them Magic is absolutely useless, it being understood further that they will never take it seriously. Our work is addressed to souls that toil and think. They will find an explanation therein of whatsoever has remained obscure in our _Doctrine and Ritual_. On the pattern of the Great Masters, we have followed the rational order of sacred numbers in the plan and division of our works, for which reason this History of Magic is arranged in seven books, having seven chapters in each. The first book is dedicated to the Sources of Magic; it is the genesis of that science, and we have provided it with a key in the letter _Aleph_ expressing Kabalistically the original and primal unity. The second book contains historical and social formulæ of the magical word in antiquity; its seal is the letter _Beth_, symbolising the duad as an expression of the word which realises, the special character of the Gnosis and occultism. The third book is concerned with the realisations of antique science in Christian society. It shews after what manner, even for science itself, the word takes flesh. The number three is that of generation, of realisation, and the key of this book is the letter _Gimel_, a hieroglyph of birth. We are introduced in the fourth book to the civilising power of Magic among barbarous races, to the natural productions of this science amidst peoples still in their childhood,