40. But how shall we explain the enchantments of magic? By the sympathy
that things have for each other, the accord of those that are similar,
the struggle of those that are contrary, the variety of the powers
of the various beings which contribute to the formation of a single
organism; for many things are attracted towards each other and are
mutually enchanted, without the intervention of a magician. The real
magic is the Love that reigns in the universe, with its contrary of
Hate. The first magician, him whom men consult to act by the means of
his philtres and enchantments, is Love; for it is from the natural
mutual love of all things, and from the natural power they have to
compel each others' love, that is derived the efficaciousness of
the art of inspiring love by employing enchantments. By this art,
magicians bring together the natures which have an innate love for
each other; they unite one soul to another as one cross-fertilizes
distant plants; by employing (symbolic) figures which possess special
virtues; by themselves taking certain attitudes, they noiselessly
attract the powers of other beings, and induce them to conspire to
unity so much the easier as they themselves are in unity. A being
of the same disposition, but located outside of the universe, could
neither by magic attractions fascinate, nor by his influence enchain
any of the things contained in the world; on the contrary, from the
moment that he is not a stranger to the world, he can attract towards
himself other beings, knowing their mutual relations and attractions
within the universal organism. There are indeed invocations, songs,
words, (symbolic) figures, and, for instance, certain sad attitudes
and plaintive tones which exert a natural attraction. Their influence
extends even to the soul--I mean, the irrational soul; for neither
the will nor the reason permit themselves to be subdued by the charms
of music. This magic of music does not arouse any astonishment;
nevertheless those who play or sing, charm and inspire love
unintentionally. Nor does the virtue of prayers depend on their being
heard by Beings that make free decisions; for these invocations do not
address themselves to free-will. Thus[160] when a man is fascinated
by a serpent, he neither feels nor understands the influence exerted
on him; he perceives what he has felt only after having experienced
it--the governing part of the soul cannot anyway experience anything of
the kind. Consequently when an invocation is addressed to a Being, some
thing results; either for him who makes this invocation, or for some
other person.