MAGIC

MAGIC

TABLE OF CONTENTS

INTRODUCTION

1. ETYMOLOGY

2. MAGIC, RELIGION, PAGANISM, AND SPELLS

3. USES OF MAGIC
3.1 PROTECTION
3.2 ALTERING FATE
3.3 OTHER USES

4. KINDS OF MAGIC
4.1 OFFICIAL MAGIC
4.2 PRIVATE MAGIC

5. FORMS OF MAGIC
5.1 OBJECT MAGIC
5.2 CONTAGIOUS MAGIC
5.3 SYMPATHETIC MAGIC
5.4 GNOSIOLOGICAL MAGIC


6. HISTORY OF WESTERN EUROPEAN MAGIC
6.1 MAGICAL BELIEFS IN WESTERN EUROPE
6.2 IN THE MIDDLE AGES
6.3 MAGIC IN THE RENAISSANCE
6.4 MAGIC AND ROMANTICISM

7. RELIGIOUS ATTITUDES TOWARDS MAGIC
7.1 MAGIC AND THE MAGI
7.2 IN ISLAM
7.3 IN HINDUISM
7.4 IN JUDAISM AND CHRISTIANITY

EVALUATION AND CHRISTIAN RESPONSE

BIBLIOGRAPHY
INTRODUCTION
The magic that most of us are acquainted with is sleight-of-hand magic, like picking a silver dollar out of the air or pulling a rabbit out of the hat is technically called as legerdemain magic. It is the art of illusion. Here the kind of magic we are going to deal is adherents to occult, which is technically called non-legerdemain magic. Therefore Aleister Crowley added a "k", "Magick", to distinguish it from the "Magician" who entertains an audience with tricks and illusions. This is the second kind of Occultism and the other two are fortune telling and spiritualism. Divination attempts to, foretell the future, whereas magic tries to change the present and the future of persons, and nature.

Sorcery or magic is the act of attempting to contact, manipulate or control people, spirits, animals, plants, the elements (earth, air, fire, water) through occult rituals, ceremonies, objects (amulets, talismans, charms, etc.) Though this magic may work, the power behind magic is demonic and those who practice magic are the enemies of righteousness. Though magic is not restricted to specific levels of culture of people, but it exists as a possibility in all culture and among all peoples, which may be in different ways.

1. ETYMOLOGY
The word magic on the basis of its appearance and manifestation the phenomenon of magic from the Greek word, “maria”, which primarily falls in the realm of human thought and action[1]. But the word magic ultimately derives from Magus, an Old Persian maguš who is one of the Zoroastrian astrologer priests of the Medes. The word entered in the English language only in the late 14th century from Old French magique[2].

2. MAGIC, RELIGION, PAGANISM, AND SPELLS

The theoretical relationship between religion and magic is similar to the relationship between religion and paganism. Here religion refers to a system of established beliefs, and magic and pagan are labels used by people within that system to describe beliefs and practices that conflict with or are outside of that system. But from the point of view of adherents of any established religion, the terms magic and wizardry connote beliefs, which are held to be false beliefs or heresy[3].

To say originally the term magic was referring to the older Zoroastrian Magi (i.e. sages, priests), but later it took a negative term, and among the followers of the Israelite religion and was recorded into Western history with its denigrating meaning. All descendants of the younger Abrahamic faith and its traditional culture of belief inherited this use of the term. In ancient times, practitioners of other religions were accused of practicing magic, even the adherents of Christianity and Islam, particularly when they were still having budding faiths[4].

In the Middle Ages, what we now call "the sciences" began to develop, partially through alchemy. Alchemy attempted to codify specific methodology for the mechanical achievement of tasks which most considered to be important, such as the healing of illnesses and the making of wealth. Whereas religion advocated a faith-based deference to matters of spirit, alchemy played a significant role in developing human curiosity about the natural world into a systemic structure of beliefs and practices. It is from alchemy that our modern concept of wizardry and magic come from; as a kind of melding of spirituality and methodical and professional investigation into the mysterious or arcane[5].

The basic instrument of magical practices is the spell, a spoken or written ritualistic formula that might be used in coincidence with a particular set of ingredients. If a spell is properly executed and fails to work, then the spell is likely a fraud. However, in most instances, the failure of a spell to bring about the desired effect can be attributed to the failure of the person executing the spell to follow the magic formula exactly[6].

3. USES OF MAGIC

The people who used magic sought self-serving aims. There are not extant examples of people using magic to accomplish the will of the deity. Rather, magic was used precisely to influence the will of the deity or spirit[7].

3.1 PROTECTION

One of the primary uses of magic in everyday life was for protection. In a world thought to be populated by evil spirits on bringing harm in every conceivable way, people sought supernatural protection. This was perhaps the chief use of the magical amulets, which frequently has the inscription, “protect me”. Many recipes for construction these kinds of amulets appear in the magical papyri[8].

3.2 ALTERING FATE

In Paul’s days many in the Mediterranean world were convicted that the course of their lives was directly affected by the alignment of the stars in the heaven at their time of birth. This reflected the principle of cosmic sympathy and represented the basic for astrology. In the worldview of masses, however the star either embodied or represented personal power. Thus the names of the deities were given to the sun, moon, planets and stars. Magical practioners believed that influencing these astral deities through the appropriate magical formula could alter a foul fate. And also through the magical means, a prominent deity could be invoked to thwart the grip of fate[9].

3.3 OTHER USES

Magic was also used for less honorable purposes. Spirits could be invoked to compel the physical attraction of another person, especially to gain favor and to influence the people, to heal various kinds of illness, to gain appearance from a deity who could reveal special knowledge. There was also a malevolent kind of magic, represented especially by the curse tablets. This form of magic sought to inflict pain and harm on opponents and enemies[10].

4. KINDS OF MAGIC

Magic is not only to produce tangible results through automatically effective rites, but also to order and determine every last detail in the life of the individual.

4.1 OFFICIAL MAGIC

In so far as it is concerned with things that affect either the community as a whole or only the individual, a distinction can be made within official and private magic. Official magic is present and in this case the boundaries between religion and magic are quite fluid, especially when public affairs re conducted in accordance with a magically effective ritual. e.g. in the region of South Africa it is done to yield better crops. Such ceremonies are conducted by the community and also by an official priesthood or a professional magician. Spirits or dreams can call the latter to his office without shamanism being identical with magic. The one qualified to serve in this capacity is usually trained according to the rules, so that he can carry out his function publicly. Institutions are found where certain callings have a special significance for the community or where the community has a primary religious organization. It is natural in the case of sacred kingship. This king or chief is endowed with power and is responsible for the heal for the woe of his subjects. He or persons appointed by him fulfills this responsibility in the community by magically effective practices and rites. It is also more or less to the public concern[11].

4.2 PRIVATE MAGIC

This kind of magic is employed in a secret manner by individual magicians or groups either to construct or to destroy others (with craft). They are called as both white and black magic. Anyone can practice private magic, since however, secret knowledge is assumed, and special traditions arise in connection with it and also often Para-psychological factors may also play a role in it[12].

5. FORMS OF MAGIC

5.1 OBJECT MAGIC

This is based on the idea that the part serves a whole and operates of itself and immediately by means of power- laden objects (Eg. Human bones, hair, nails, bones, tools, fetishes, etc). If a man possesses anything at all belonging to another then it is object magic. For example, in Australia even a footprint suffices and has the other in his power and this is employed especially in Bulozi[13].

5.2 CONTAGIOUS MAGIC

Magical effect is attained by the louding of power-laden objects. The immediate command over the power itself gives way to an indirect mastery. Magic objects can bestones, animals, plants, etc. Mythical ideas are often present in the background, and these create a magical interest respecting individual objects. Such transfer of power can also take place from man to man, an idea that is not without importance for the phenomena of cannibalism. As distinguished from object magic, contagious magic is closer to symbolism. Thus the power of the lion is concealed in the lion’s tooth worn as an amulet, or the strength of bast is concealed in rings made of this material in (papua). The power, which is the last analysis, possesses certain independence and unavailability of its own, is not only received, but by means of contact for the purpose, can also be employed. For e.g. to carry offering placed upon a stone to one’s ancestors[14]. In short, it involves the use of physical ingredients, which were once in contact with the object or objects one hopes to influence with a spell[15].


5.3 SYMPATHETIC MAGIC

Magical casual sequence is thought of here in its parallel relations to the sympathetic capacity of man. When once the sympathetic and analogue is established, the desired effect is attained or the conditio sinequa non is fulfilled, without which the effect cannot take place[16]. The analogue itself ranges from the picture like setting to the imageless, but sense fixed magic word of expression. To say when the hunter strikes the animal dawn in the sand, he effects the presumption of a successful hunt. Similarly there is a belief that the man can kill another by looking down on the water. Conversely one obtains the presence of the divine or the divinely when in the possession of a pertinent image or picture[17]. In short, it involves the use of physical objects, which resemble the object or objects one hopes to influence; the Voodoo dolls of "New Orleans Voodoo" are the best example for this[18].

5.4 GNOSIOLOGICAL MAGIC

In this kind of magic one no longer attains results primarily by the performance of object- related or of sympathetico- analogous actions. Rather it is in the intellectual sphere, in the knowledge of the magical constellations connected with the universe and of the actions harmonized with them, that he sees the sound and appropriate establishment of existence guaranteed. It is possible to speak under this head of negative, or passive, magic. Here belongs the setting of an action at the right time. (E.g. at the waxing and waning of the moon), and likewise this can help to obtain blessings from gods. Worship, which is religion in origin and religion cascetico-mystical is conducted under the influence of the riteship thereby imperceptibly into the magical, as they pile up prayers through repetition in the belief that this makes prayers themselves more efficacious[19].

6. HISTORY OF WESTERN EUROPEAN MAGIC

6.1 MAGICAL BELIEFS IN WESTERN EUROPE

The belief system in various magical practices has waxed and waned in European and Western history, under pressure from either organized monotheistic religions or from skepticism about the reality of magic, and the ascendancy of scientism[20].

In the world of classical antiquity, much as in the present time, magic was thought to be somewhat exotic. Egypt, home of hermeticism, and Mesopotamia and Persia, original home of the Magi, were lands where expertise in magic was thought to be prevalent. In Egypt, a large number of magical papyri, in Greek, Coptic, and Demotic, have been recovered. These sources contain early instances of much of the magical lore that later became part of Western cultural expectations about the practice of magic, especially ceremonial magic. They contain early instances of: the usage of magic words to control and command the spirits; the usage of wands and other ritual tools; the usage of a magic circle to defend the magician against the spirits he is invoking or evoking; and also the use of mysterious symbols or sigils thought useful to appeal to or stir up spirits. For Example: The use of spirit mediums is also documented in these texts; many of the spells call for a child to be brought to the magic circle to act as a conduit for messages from the spirits. The time of the Emperor Julian of Rome, marked by a reaction against the influence of Christianity, saw a revival of magical practices associated with neo-Platonism under the guise of theurgy[21].

6.2 IN THE MIDDLE AGES

Medieval authors, under the control of the Church, confined their magic to compilations of wonderlore and collections of spells. Albertus Magnus was credited with a number of such compilations and this period also had Christianized varieties of magic. During the early period the cult of relics was not only the objects of veneration but also of supernatural power. To say miraculous tales were told of the power of relics of the saints to work miracles, not only to heal the sick, but for purposes like influencing the outcome of a battle. The relics had become amulets, and various churches strove to purchase scarce or valuable examples, hoping to become places of pilgrimage. Since the demand increased the economic project as usual gave rise to the tales of the miracle working of saints and this was later compiled into quite popular collections like the Golden Legend of Jacobus de Voragine or the Dialogus miraculorum of Caesar of Heisterbach, etc[22].

There were other, officially illegal varieties of Christianized magic. The demonology and angelology contained in the earliest grimoires assume a life surrounded by Christian equipments and sacred rituals. The underlying theology in these works of Christian demonology encourages the magician to fortify himself with fasting, prayers, and sacraments, so that by using garbled versions of the holy names of God in foreign languages, he can use divine power to persuade demons into appearing and serving his usually lustful or avaricious magical goals. Not surprisingly, the church disapproved of these rites; nevertheless, they are Christianized, and assume a theology of mechanical sacramentalism[23].

6.3 MAGIC IN THE RENAISSANCE

In this period renaissance humanism saw revival in hermeticism and other Neo-Platonic varieties of ceremonial magic. The Renaissance and the Industrial Revolution, on the other hand, saw the rise of scientism, in such forms as the substitution of chemistry for alchemy, the dethronement of the Ptolemaic theory of the universe assumed by astrology, the development of the germ theory of disease, which restricted the scope of applied magic and threatened the belief systems it relied on. Therefore tensions roused by the Protestant Reformation led to an upswing in witch-hunting, especially in places like Germany, England, and Scotland; but ultimately, the new theology of Protestantism proved a worse foe to magic by undermining belief in the sort of ritualism that allowed religious rites to be re-purposed towards earthly, magical ends. Scientism, more than religion, proved to be magic's deadliest foe[24].

At the same time the ceremonial magic followed by the better educated were the everyday activities of folk practitioners of magic across Europe, typified by the cunning folk found in Great Britain. In their magical practices astrology, folklore, and distorted versions of Christian ritual magic worked alongside to meet the need of the customers[25].

6.4 MAGIC AND ROMANTICISM

The bridge of the magic and science was first attempted by Baron Carl Reichenbach's experiments along with his Odic. More recent periods of renewed interest in magic occurred around the end of the nineteenth century, where Symbolism and other offshoots of Romanticism cultivated a renewed interest in exotic spiritualities. European colonialism, which put Westerners in contact with India and Egypt, re-introduced exotic beliefs to Europeans at this time. Hindu and Egyptian mythology frequently feature in nineteenth century magical texts. The late 19th century spawned a large number of magical organizations, including the Hermetic Order of the Golden Dawn, the Theosophical Society, and specifically magical variants on Freemasonry. The Golden Dawn represented perhaps the peak of this wave of magic, attracting cultural celebrities like William Butler Yeats, Algernon Blackwood, and Arthur Machen to its banner[26].

7. RELIGIOUS ATTITUDES TOWARDS MAGIC

7.1 MAGIC AND THE MAGI

Magical beliefs and practices are common in many cultures and religions. The word magic comes from the beliefs and practices of the Magi (singular, Magus), Persian priests and scholars, followers of Zoroaster, who were credited by the classical world with mastery of astrology and other mysterious arts[27].

7.2 IN ISLAM

Muslims, followers of the religion of Islam, believe in magic, but they forbid the practice of it. (Siher). Siher translates as sorcery or black magic. Muslims believe that two Angels taught sorcery to mankind in order to test their obedience to refrain from it and therefore it is considered an unforgivable sin. The two fallen angels are Harut and Marut and they teach that they are only a temptation. Therefore people learn that these angels cause division, injure, and harm others[28].

However, performing miracles in Islam is reserved for only a prophet nabi some schools of thought within Islam believe in a form of metaphysical training in which the seeker can obtain the power to perform miracle-like events called "keramat". This is however not regarded as magic but rather extrasensory power. During the golden age of Islam, there was an influx of Hermetic and Chaldean thought due to the translation of many texts into Arabic. Magic based on angels, properties of the 99-Names of Allah, verses from the Quran, and the power of the Arabic letters became accepted as an alternative to sorcery between the ninth and thirteenth centuries. One of the most famous books of this era was the Shamsu al-Ma'aref al-Kubra, by Ahmed al-Buni. This book was later banned by orthodox Muslims as heresy, but continues to be read and studied. This kind of magic was called, Ilm al-Hikmah (Knowledge of the Wise), Ilm Shem Yah (Study of the Divine Name), and Rouhaniat (Spirituality), instead of Siher (Sorcery)[29].

During the middle ages many Muslims believed in these mysterious sciences such as Alchemy and Astrology, where a student under the proper master could obtain this knowledge. Whereas the Persian magi were believed to use Agate stones to influence the weather, some Muslims believe in wearing the Agate ring for protection and longevity, among other benefits. Stones of the sort are thought to influence mood. And whereas weavers of flying carpets are written to have been persecuted in medieval and even ability to communicate with genies was also permitted[30].

7.3 IN HINDUISM

It has been long accepted by many that Hindu India has been the land of magic, both supernatural and otherwise. Hinduism is one of the few religions that have sacred texts like the Vedas that talks about both white and black magic. The Atharva Veda is a Veda that deals with mantra that can be used for both good and bad. The word mantrik in India literally means magician since the mantrik usually knows mantras, spells and curses, which can be used for or against forms of magic. To say many ascetics after long periods of penance and contemplation are supposed to attain a state where they attain mystical powers. However many choose not to use them and instead transcend beyond physical powers into the realm of spirituality. And many impossible wonders and miracles that are impossible are said to have performed by Siddhars[31].

7.4 IN JUDAISM AND CHRISTIANITY

Generally Judaism, Christianity and Islam formally characterize magic as forbidden witchcraft, and have often prosecuted practitioners of it with varying degrees of severity. The traditional theologies of these religions have held that the apparent effects of magic are either delusional or the result of fallen angels manipulating nature on behalf of the sorcerer, hence witchcraft has often been seen as a type of pact with demonic beings[32].

But informally, Jewish and Christian mystics have practiced varying forms of magic for hundreds of years. Jewish folk stories often feature wonder-working rabbis and sages as protagonists, whose powers more or less resemble magic[33].


EVALUATION AND CHRISTIAN RESPONSE

The question which Christians face today is, Is there anything wrong with being involved in occult practices? And to this the Bible takes a clear position on this subject and strongly denounces these practices. To say this negation of magic has its roots even from the Old Testament itself (for e.g., Deut 18: 9-14, Ex 22: 18), The Bible says that anyone who does these things is detestable to the Lord (Deuteronomy 18:10-12; 2 Kings 21:6; Micah 5:12; Isaiah 47:12; Ezekiel 13:18, 20; Acts 8:11-24; Leviticus 20:27; Exodus 7:11) The Bible strongly warns people not to consult mediums and spiritists for the truth, but to inquire of God (Isaiah 8:19). Bible provides examples showing the folly and failures of those who claimed the ability to predict the future based on their own powers or those of spirits (Daniel 2:27, etc.).

Even the New Testament speaks of four magicians like Simon (Acts 8:19-24), Bar-Jesus or Elymas (Acts 13:4-12), Jannes and Jambres (2 Timothy 3:8) and right from the beginning of Christianity, the people who were of Christian faith considered sorcery and divination as devices opposed to religion. Church father St. Augustine rejected all the experiments of magic arts and to say even the scripture forbids the use of sorcery and divination, as it is contradictory to Christian piety. In Revelation 21:8, God warns of the ultimate punishment and this place will be in the fiery lake of burning sulfur… since these practices are anti-God and are in rebellion against Him.

As the common saying goes, “ To, not to think red, do not try not to think of red, but rather think of green to avoid red”. To say the formulae is, in order to avoid the occultism for the already victims it is better to inject them Christian values, ethics and also the power of the Almighty and also to keep them in our daily prayers, so that, they may have God’s word in the place of spiritism, the prophesies of Bible in the place of clairvoyance, the divine promises in the place of divination, the testing of the spirits in the place of divination, the prayer of faith in the place of magic, healing by faith in the place of conjuration, the out pouring of the Holy Spirit in the place of psycho kinesis, a devoted surrender to Christ in the place of blood pacts and last but not the least the assurance of God’s protection in the place of superstition. The role of a minister of God is to teach the victims and the believers to, “Test the Spirits and to see whether they are of God” and to see that they are not knowing and thinking more about it and at the same time they are not totally negligent of it. They should be taught that magic stands in the front line in opposition to God’s kingdom and the people who directly or indirectly involve in magic stands under judgment. And in the whole the victims should understand that liberation from the sphere of the dominion of Satan is not only the goal and the task of the future, but rather an event already completed in the redemptive act of Christ. Since Christ came to destroy the bulwarks of the darkness (1 John 3,8) and therefore the victory is already won and the liberation from subjection to the kingdom of satan requires only a regressus and perfectum, a return to the finished work. Therefore the minister of God’s experience of liberation from occult subjection is nothing other than the realization of this call and for this the minister of God should be spiritually equipped and should be rooted and grounded in the word of God.

The victims should clearly understand that God created us and therefore owns us. He has a right to set the rules for our lives. God’s Word indicates that these practices are part of Satan's strategy of evil tricks and deception, designed to lead us astray. Satan and his demons are real beings set on our destruction. Christians are warned to "put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places" (Ephesians 6:11-12). And therefore one should have the sensing of the spirit and need of redemption from these kinds of things should surely strive us to learn to diagnosis the things and lead a stretching hands to the right thing in the right time.






























BIBLIOGRAPHY

Dowell, John Mc and Don Stewart, Understanding the Occult. California: Here’s Life Publishers, 1982.

Hawthorne, Gerald F. and Ralph P. Martin, Dictionary of Paul and His Letters. England: Intervarsity Press, 1983.

Hutton, Ronald. The Triumph of the Moon: A History of Modern Pagan Witchcraft. Oxford: ISBN Publishers, 2001.

Josh Mc Dowell and Don Stewart, Hand Book Of Today’s Religions.London: Thomas Nelson Publishers, 1983.

Koch, Kurt. Occult Bondage and Deliverance. Michigan: Kregel Publications, 1970.

Marthaler, Berald L. New Catholic Encyclopedia, Vol-9.USA: Thomas Gale, 2003.

Retrieved from http://en.wikipedia.org/wiki/Magic_%28paranormal%29 on 15th October 2005 at 5 p.m.

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Retrieved fromhttp://encyclopedia.laborlawtalk.com/Magic_(paranormal) on 11th October 2005 at 2 p.m.

Retrieved fromhttp://www.answers.com/topic/magic on 12th October 2005 at 2 p.m.

Retrieved fromhttp://www.christianfantasy.net/sdg1.html on 12th October 2005 at 2 p.m.































[1] Berald L. Marthaler, New Catholic Encyclopedia, Vol-9, (USA: Thomas Gale, 2003), 36.
[2] John Mc Dowell and Don Stewart, Understanding the Occult, (California: Here’s Life Publishers, 1982), 89.
[3] Retrieved from http://en.wikipedia.org/wiki/Magic_%28paranormal%29 on 15th October 2005 at 5 p.m.
[4] Ibid.
[5] Ibid.
[6] John Mc Dowell and Don Stewart, Understanding the Occult, (California: Here’s Life Publishers, 1982), 92.
[7] Berald L. Marthaler, New Catholic Encyclopedia, Vol-9, (USA: Thomas Gale, 2003), 37.
[8] Ibid.
[9] Ibid
[10] Berald L. Marthaler, New Catholic Encyclopedia, Vol-9, (USA: Thomas Gale, 2003), 38.
[11] Kurt Koch, Occult Bondage and Deliverance, (Michigan: Kregel Publications, 1970), 20.
[12] Ibid.
[13] Gerald F. Hawthorne and Ralph P. Martin, Dictionary of Paul and His Letters, (England: Intervarsity Press, 1983), 581.
[14] Ibid.
[15] Ibid.
[16] Josh Mc Dowell and Don Stewart, Hand Book Of Today’s Religions, (London: Thomas Nelson Publishers, 1983), 204.
[17] Berald L. Barther, New Catholic Encyclopedia, Vol- 9, (USA: Thomas Gale, 2003), 38.
[18] John Mc Dowell and Don Stewart, Understanding the Occult, (California: Here’s Life Publishers, 1982), 92.
[19] Gerald F. Hawthorne and Ralph P. Martin, Dictionary of Paul and His Letters, (England: Intervarsity Press, 1983), 582.
[20] Hutton, Ronald, The Triumph of the Moon: A History of Modern Pagan Witchcraft, (Oxford: ISBN Publishers, 2001), 74.
[21] Ibid, 75.
[22] Retrieved from http://en.wikipedia.org/wiki/Magic_%28paranormal%29 on 15th October 2005 at 5 p.m.
[23] Ronald Hutton, The Triumph of the Moon: A History of Modern Pagan Witchcraft, (Oxford: ISBN Publishers, 2001), 76.
[24] Retrieved from http://en.wikipedia.org/wiki/Magic_%28paranormal%29 on 15th October 2005 at 5 p.m.
[25] Ibid.
[26] Ibid.
[27] Retrieved fromhttp://encyclopedia.laborlawtalk.com/Magic_(paranormal) on 11th October 2005 at 2 p.m.
[28] Retrieved fromhttp://www.answers.com/topic/magic on 12th October 2005 at 2 p.m.
[29] Ibid.
[30] Ibid.
[31] Retrieved fromhttp://www.christianfantasy.net/sdg1.html on 12th October 2005 at 2 p.m.
[32] Retrieved from http://www.new-life.net/magic.htm on 12th October 2005 at 2 p.m.

[33] Retrieved from http://www.new-life.net/magic.htm on 12th October 2005 at 2 p.m.