A few days after my first arrival in this country, my curiosity was excited on the subject of magic by a circumstance related to me by Mr. Salt, our consul-general. Having had reason to believe that one of his servants was a thief, from the fact of several articles of property having been stolen from his house, he sent for a celebrated Magh-rab’ee magician, with the view of intimidating them and causing the guilty one (if any of them were guilty) to confess his crime. The magician came; and said that he would cause the exact image of the person who had committed the thefts to appear to any youth not arrived at the age of puberty; and desired the master of the house to call in any boy whom he might choose. As several boys were then employed in a garden adjacent to the house, one of them was called for this purpose. In the palm of this boy’s right hand the magician drew, with a pen, a certain diagram, in the centre of which he poured a little ink. Into this ink he desired the boy steadfastly to look. He then burned some incense and several bits of paper inscribed with charms; and, at the same time, called for various objects to appear in the ink. The boy declared that he saw all these objects, and, last of all, the image of the guilty person; he described his stature, countenance and dress; said that he knew him; and directly ran down into the garden, and apprehended one of the labourers, who, when brought before the master, immediately confessed that he was the thief.

The above relation made me desirous of witnessing a similar performance during my first visit to this country; but not being acquainted with the name of the magician here alluded to, or his place of abode, I was unable to obtain any tidings of him. I learned, however, soon after my return to England, that he had become known to later travellers in Egypt; was residing in Cairo; and that he was called the sheykh ’Abd-El-KÁdir El-Maghrab’ee. A few weeks after my second arrival in Egypt, my neighbour ’OsmÁn, interpreter of the British consulate, brought him to me; and I fixed a day for his visiting me, to give me a proof of the skill for which he is so much famed. He came at the time appointed, about two hours before noon; but seemed uneasy; frequently looked up at the sky, through the window; and remarked that the weather was unpropitious; it was dull and cloudy, and the wind was boisterous. The experiment was performed with three boys; one after another. With the first it was perfectly successful; but with the others, it completely failed. The magician said that he could do nothing more that day; and that he would come in the evening of a subsequent day. He kept his appointment; and admitted that the time was favourable. While waiting for my neighbour, before mentioned, to come and witness the performances, we took pipes and coffee; and the magician chatted with me on indifferent subjects. He is a fine, tall, and stout man, of a rather fair complexion, with a dark-brown beard; is shabbily dressed; and generally wears a large green turban, being a descendant of the prophet. In his conversation, he is affable and unaffected. He professed to me that his wonders were effected by the agency of good spirits; but to others, he has said the reverse—that his magic is Satanic.

In preparing for the experiment of the magic mirror of ink, which, like some other performances of a similar nature, is here termed darb el-mendel, the magician first asked me for a reed-pen and ink, a piece of paper, and a pair of scissors; and, having cut off a narrow strip of paper, wrote upon it certain forms of invocation, together with another charm, by which he professes to accomplish the object of the experiment. He did not attempt to conceal these; and on my asking him to give me copies of them, he readily consented, and immediately wrote them for me; explaining to me, at the same time, that the object he had in view was accompanied through the influence of the two first words, “Tarshun” and “Taryooshun,” which, he said, were the names of two genii, his “familiar spirits.” I compared the copies with the originals; and found that they exactly agreed.

Having written these, the magician cut off the paper containing the forms of invocation from that upon which the other charm was written; and cut the former into six strips. He then explained to me that the object of the latter charm (which contains part of the 21st verse of the Soorat KÁf, or 50th chapter of the Kur-Án) was to open the boy’s eyes in a supernatural manner; to make his sight pierce into what is to us the invisible world.

I had prepared by the magician’s direction, some frankincense and coriander-seed,^[47] and a chafing-dish with some live charcoal in it. These were now brought into the room, together with the boy who was to be employed: he had been called in, by my desire, from among some boys in the street, returning from a manufactory: and was about eight or nine years of age. In reply to my inquiry respecting the description of persons who could see in the magic mirror of ink, the magician said that they were a boy not arrived at puberty, a virgin, a black female slave, and a pregnant woman. The chafing-dish was placed before him and the boy; and the latter was placed on a seat. The magician now desired my servant to put some frankincense and coriander-seed into the chafing-dish; then, taking hold of the boy’s right hand, he drew, in the palm of it, a magic square, of which a copy is here given. The figures which it contains are Arabic numerals.^[48] In the centre, he poured a little ink, and desired the boy to look into it, and tell him if he could see his face reflected in it; the boy replied that he saw his face clearly. The magician, holding the boy’s hand all the while,^[49] told him to continue looking intently into the ink; and not to raise his head.

He then took one of the little strips of paper inscribed with the forms of invocation, and dropped it into the chafing-dish, upon the burning coals and perfumes, which had already filled the room with their smoke; and as he did this, he commenced an indistinct muttering of words, which he continued during the whole process, excepting when he had to ask the boy a question, or to tell him what he was to say. The piece of paper containing the words from the Kur-Án, he placed inside the fore part of the boy’s tÁkeeyeh, or skull-cap. He then asked him if he saw any thing in the ink; and was answered “No;” but about a minute after, the boy, trembling, and seeming much frightened, said, “I see a man sweeping the ground.” “When he has done sweeping,” said the magician, “tell me.” Presently the boy said, “He has done.” The magician then again interrupted his muttering to ask the boy if he knew what a beyrak (or flag) was; and being answered “Yes,” desired him to say, “Bring a flag.” The boy did so; and soon said, “He has brought a flag.” “What colour is it?” asked the magician: the boy replied “Red.” He was told to call for another flag; which he did; and soon after he said that he saw another brought; and that it was black. In like manner, he was told to call for a third, fourth, fifth, sixth, and seventh; which he described as being successively brought before him; specifying their colours, as white, green, black, red, and blue. The magician then asked him (as he did, also, each time that a new flag was described as being brought), “How many flags have you now before you?” “Seven,” answered the boy. While this was going on, the magician put the second and third of the small strips of paper upon which the forms of invocation were written, into the chafing-dish; and fresh frankincense and coriander-seed having been repeatedly added, the fumes became painful to the eyes. When the boy had described the seven flags as appearing to him, he was desired to say, “Bring the SultÁn’s tent; and pitch it.” This he did; and in about a minute after, he said, “Some men have brought the tent; a large green tent: they are pitching it;” and presently he added, “they have set it up.” “Now,” said the magician, “order the soldiers to come, and to pitch their camp around the tent of the SultÁn.” The boy did as he was desired; and immediately said, “I see a great many soldiers, with their tents: they have pitched their tents.” He was then told to order that the soldiers should be drawn up in ranks; and, having done so, he presently said, that he saw them thus arranged. The magician had put the fourth of the little strips of paper into the chafing-dish; and soon after, he did the same with the fifth. He now said, “Tell some of the people to bring a bull.” The boy gave the order required, and said, “I see a bull: it is red: four men are dragging it along; and three are beating it.” He was told to desire them to kill it, and cut it up, and to put the meat in saucepans, and cook it. He did as he was directed; and described these operations as apparently performed before his eyes. “Tell the soldiers,” said the magician, “to eat it.” The boy did so; and said, “They are eating it. They have done; and are washing their hands.” The magician then told him to call for the SultÁn; and the boy, having done this, said, “I see the SultÁn riding to his tent, on a bay horse; and he has on his head a high red cap: he has alighted at his tent, and sat down within it.” “Desire them to bring coffee to the SultÁn,” said the magician, “and to form the court.” These orders were given by the boy; and he said that he saw them performed. The magician had put the last of the six little strips of paper into the chafing-dish. In his mutterings I distinguished nothing but the words of the written invocation, frequently repeated, excepting on two or three occasions, when I heard him say, “If they demand information, inform them; and be ye veracious.” But much that he repeated was inaudible, and as I did not ask him to teach me his art, I do not pretend to assert that I am fully acquainted with his invocations.

He now addressed himself to me; and asked me if I wished the boy to see any person who was absent or dead. I named Lord Nelson; of whom the boy had evidently never heard; for it was with much difficulty that he pronounced the name, after several trials. The magician desired the boy to say to the SultÁn—“My master salutes thee, and desires thee to bring Lord Nelson: bring him before my eyes, that I may see him, speedily.” The boy then said so; and almost immediately added, “A messenger is gone, and has returned, and brought a man, dressed in a black^[50] suit of European clothes: the man has lost his left arm.” He then paused for a moment or two; and, looking more intently, and more closely into the ink, said, “No, he has not lost his left arm; but it is placed to his breast.” This correction made his description more striking than it had been without it: since Lord Nelson generally had his empty sleeve attached to the breast of his coat: but it was the right arm that he had lost. Without saying that I suspected the boy had made a mistake, I asked the magician whether the objects appeared in the ink as if actually before the eyes, or as if in a glass, which makes the right appear left. He answered, that they appeared as in a mirror. This rendered the boy’s description faultless.^[51]

The next person I called for was a native of Egypt, who has been for many years resident in England, where he has adopted our dress; and who had been long confined to his bed by illness before I embarked for this country: I thought that his name, one not very uncommon in Egypt, might make the boy describe him incorrectly; though another boy, on the former visit of the magician, had described this same person as wearing a European dress, like that in which I last saw him. In the present case the boy said, “Here is a man brought on a kind of bier, wrapped up in a sheet.” This description would suit, supposing the person in question to be still confined to his bed, or if he be dead.^[52] The boy described his face as covered; and was told to order that it should be uncovered. This he did; and then said, “His face is pale; and he has mustaches, but no beard:” which is correct.

Several other persons were successively called for; but the boy’s descriptions of them were imperfect; though not altogether incorrect. He represented each object as appearing less distinct than the preceding one; as if his sight were gradually becoming dim: he was a minute, or more, before he could give any account of the persons he professed to see towards the close of the performance; and the magician said it was useless to proceed with him. Another boy was then brought in; and the magic square, &c. made in his hand; but he could see nothing. The magician said he was too old.

Though completely puzzled, I was somewhat disappointed with his performances, for they fell short of what he had accomplished, in many instances, in presence of certain of my friends and countrymen. On one of these occasions, an Englishman present ridiculed the performance, and said that nothing would satisfy him but a correct description of the appearance of his own father, of whom, he was sure, no one of the company had any knowledge. The boy, accordingly, having called by name for the person alluded to, described a man in a Frank dress, with his hand placed to his head, wearing spectacles, and with one foot on the ground, and the other raised behind him, as if he were stepping down from a seat. The description was exactly true in every respect: the peculiar position of the hand was occasioned by an almost constant headache: and that of the foot or leg, by a stiff knee, caused by a fall from a horse, in hunting. I am assured that, on this occasion, the boy accurately described each person and thing that was called for. On another occasion, Shakspeare was described with the most minute correctness, both as to person and dress; and I might add several other cases in which the same magician has excited astonishment in the sober minds of Englishmen of my acquaintance. A short time since, after performing in the usual manner, by means of a boy, he prepared the magic mirror in the hand of a young English lady, who, on looking into it for a little while, said that she saw a broom sweeping the ground without any body holding it, and was so much frightened that she would look no longer.

I have stated these facts partly from my own experience, and partly as they came to my knowledge on the authority of respectable persons. The reader may be tempted to think that, in each instance, the boy saw images produced by some reflection in the ink; but this was evidently not the case; or that he was a confederate, or guided by leading questions. That there was no collusion, I satisfactorily ascertained, by selecting the boy who performed the part above described in my presence from a number of others passing by in the street, and by his rejecting a present which I afterwards offered him with the view of inducing him to confess that he did not really see what he had professed to have seen. I tried the veracity of another boy on a subsequent occasion in the same manner; and the result was the same. The experiment often entirely fails; but when the boy employed is right in one case, he generally is so in all: when he gives, at first, an account altogether wrong, the magician usually dismisses him at once, saying that he is too old.^[53] The perfumes, or excited imagination, or fear, may be supposed to affect the vision of the boy who describes objects as appearing to him in the ink; but, if so, why does he see exactly what is required, and objects of which he can have had no previous particular notion? Neither I nor others have been able to discover any clue by which to penetrate the mystery; and if the reader be alike unable to give the solution, I hope that he will not allow the above account to induce in his mind any degree of scepticism with respect to other portions of this work.”