In the course of the Holy Scriptures there occur a great number of words and expressions which are employed in connexion with witchcraft, divination, and demonology, and of these more than one authority has made detailed and particular study. Some terms are of general import, one might even venture to say vague and not exactly defined, some are directly specific: of some phrases the signification is plain and accepted; concerning others, scholars are still undecided and differ more or less widely amongst themselves. Yet it is noteworthy that from the very earliest period the attitude of the inspired writers towards magic and related practices is almost wholly condemnatory and uncompromisingly hostile. The vehement and repeated denunciations launched against the professors of occult sciences and the initiate in foreign esoteric mysteries do not, moreover, seem to be based upon any supposition of fraud but rather upon the “abomination” of the magic in itself, which is recognized as potent for evil and able to wreak mischief upon life and limb. It is obvious, for example, that the opponents of Moses, the sorcerers[1] Jannes and Mambres, were masters of no mean learning and power, since when, in the presence of Pharaoh, Aaron’s rod became a live serpent, they also and their mob of disciples “fecerunt per incantationes Ægyptiacas et arcana quædam similiter,” casting down their rods, which were changed into a mass of writhing snakes. They were able also to bring up frogs upon the land, but it was past their wit to drive them away. We have here, however, a clear acknowledgement of the reality of magic and its dark possibilities, whilst at the same time prominence is given to the fact that when it contests with the miraculous power divinely bestowed upon Moses it fails hopelessly and completely. The serpent, which was Aaron’s rod, swallows all the other serpents. The swarms of mosquitoes and gadflies which Aaron caused to rise in myriads from the dust the native warlocks could not produce, nay, they were constrained to cry “Digitus Dei est hic”; whilst a little later they were unable to protect even their own bodies from the pest of blains and swelling sores. None the less a supernatural power was possessed by Jannes and Mambres as truly as by Moses, although not to the same extent, and derived from another, in fact, from an opposite and antagonistic source.