THE NEW SCHAFF-HERZOG
alten Aegypten, Leipsic, 1905; A. C. Haddon, Magic and Fetishism, London, 1906; Mary Hamilton, Incubation, London, 1906; W. Bousset, What is Religion, pp. 46-47, New York, 1907; A. Bros, La Religion des peuples non civilises, chap, iii., Paris, 1907; E. Doutte\ Magie et religion dans I'Afrique du Nord, Paris, 1908; T. Scherman, Griechische Zauberpapyri, Leipsic, 1909. For later and modern magic consult: J. Braid, Magic, Witchcraft, Animal Magnetism, Hypnotism and Electrobiology, London, 1852; J. Burkchardt, Die Kultur der Renaissance in Italien, vol. ii., Basel, 1860, Eng. transl., Civilization of the Renaissance in Italy, 2 vols., London, 1878; C. Pazig, Treatyse of Magic Incantations, Edinburgh, 1886; A. Dieterich, Abraxas; Studien zur Religionsgeschichte des spateren Altertums, Leipsic, 1891; C. Kiesewetter, Geschichte des neuren Occultismus, 2 vols., Leipsic, 1891-94; F. Hartmann, Magic, White and Black, London, 1893; A. Thompson, Magic and Mystery, London, 1894; S. L. M. Mathers, The Book of the Sacred Magic of Abra-Melin the Mage, London, 1898; A. E. Waite, The Book of Black Magic and of Pacts, Edinburgh, 1898; H. Weinel, Die Wirkungen des Geistes und der Geister im nachapostolischen Zeitalter bis auf Irenceus, Freiburg, 1899; F. L. Gardner, Catalogue raisonne of Works on the Occult Sciences, London, 1903; F. Hartmann, Die weisse und schwarze Magie oder das Gesetz des Geistes in der Natur, Leipsic, 1903; J. Kormann-Alzech, Schwarze und weisse Magie. Aegyptische Mysterien, Hexenwesen, Faust's Hbllenfahrl, Hollenzwang. Indische Wunder. Die Fakire, Leipsic, 1904; F. linger, Die schwarze Magie, ihre Meister und ihre Opfer, Cothen, 1904; L. Thorndike, Place of Magic in the Intellectual History of Europe, New York, 1905; H. R. Evans, The Old and New Magic, Introduction by P. Carus, Chicago, 1906; F. C. Conybeare, Myth, Magic, and Morals, London, 1909. A copious magazine literature on magic is indicated in Richardson, Encyclopaedia, p. 669. See also Fetishism; Superstition. The reader will find the best materials for original study in books of travel among primitive peoples.
MAGISTER SACRI PALATII ("Master of the Sacred Palace ") : An official of the papal court, who unites the functions of chief chaplain and theological adviser of the pope. The first incumbent of this office is said to have been St. Dominic, and it is still filled invariably by a Dominican. Perceiving that the retainers of the cardinals and other dignitaries used to while away their time in idle amusements during the attendance of their masters on the pope, St. Dominic is said to have urged the pope to appoint some one to instruct them during these intervals in the Bible and in Christian doctrine. The saint himself was commissioned to do this, and met with such success that about 1218 Honorius III., according to tradition, established the office of Master of the Sacred Palace. The legendary character of this tradition, however, is evident from the fact that the first incumbent whose existence can be indubitably established was Bartholomaeus de Brigantiis, who filled the office about 1236 under Gregory IX. Gradually other duties were added to homiletic instruction, and, in collaboration with the cardinal-vicar, the Master of the Sacred Palace exercised a censorship over all books, while he also controlled the import and export, as well as the purchase and sale, of books in Rome, besides attending the sessions of the Congregation of the Index. These multifarious duties rendered the office of Master of the Sacred Palace very important. Its incumbent was a member both of the Holy Office and of the Congregation of Rites. In the course of time many of the duties and privileges of this official of the Sacred Palace became obsolete. The office has been filled by many Dominicans of distinction, such as Albertus Magnus
(supposed to have held this position in 1255-56) and Thomas Aquinas (1262-68). (O. ZocKLERf.)
Bibliography: Fontana, Syllabus magistrorum, sacri palatii apostolici, Rome, 1663; J. Que'tif and J. Echard, Scriptores ordinis prasdicatorum, vol. ii., p. xxi., Paris, 1721; J. Catalani, De magistro sacri palatii apostolici, Rome, 1751; F. A. Zaccaria, La Corte di Roma, vol. ii., ib. 1774; G. Phillips, Kirchenrecht, vi. 545, Regensburg, 1857; F. H. Reusch, Der Index der verbotenen Bilcher, passim, Bonn 1883; H. Denifle, in ALKG, ii (1886), 167-248; KL, viii.' 163-165.
MAGNIFICAT: The common liturgical designation of the hymn of praise in Luke i. 46-55; so called from its initial word in the Latin. It is more formally called the Canticle of the Blessed Virgin, in accordance with the tradition which refers it to the lips of the Lord's mother, in verse 46. This tradition is based on all the Greek and the majority of the Latin manuscripts, and on countless ancient witnesses: notably Irenaus (Hair. III., x. 2) and Tertullian (De anima, xxvi.), who confirm the traditional reading of verse 46. The authority for this designation has been recently questioned by G. Morin in his edition of the treatise De psalmodies bono, ascribed to Nicetas, bishop of Remesiana in Dacia, about the close of the fourth century, which in two passages assumes Elisabeth to be the singer (for critical discussion see Revue Benedictine, xiv [1897], 385-397). Both on this ground and on the ground of the other evidences for the reading " Elisabeth " in verse 46, as well as on internal evidence, Fr. Jacobs challenges the received interpretation; while, independently of Morin and Jacobe, it has been decisively contested by A. Harnack. On the other hand, the traditional view is supported by A. Durand, against Jacobe and by O. Bardenhewer against Harnack. The controversy can not be here discussed in detail.
The use of the Magnificat in public worship dates back to the early Christian centuries. In the Eastern Church, it constitutes an element of the morning prayers. Between each verse is a response addressed to the Virgin. While it is being sung the deacon incenses the altar.
In the Western Church, the Magnificat certainly appears before 600, in the second Gallican liturgy, while Bingham (Origines, XV., ii. § 7) refers its introduction to Csesarius of Aries (d. in 542). Since the time of Gregory the Great or St. Benedict it has been assigned to the vesper service, which, as an " evening sacrifice of praise and thanksgiving," culminates in the Magnificat, corresponding to the Benedictus at lauds. While the Song of Zacharias proclaims the coming redemption, the Magnificat, at evening, celebrates the fulfilment of the promise. The Gloria patri, subjoined to the hymn, generalizes Mary's thanksgiving into the Church's. At the same time it receives, a coloring appropriate to the special manifestation of salvation commemorated by the particular day or season, through the antiphon, which is sung entire both before and after it on all but the lowest class of festivals (see Antiphon).
With the vesper service the Evangelical Church also retained the Magnificat, " forasmuch as it is an excellent hymn of praise " (Kirchenordnung of Brunswick-Ltineburg, 1544). Along with the Latin