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'. . . as when iron is drawn to a magnet, camphor is sucked into hot air, crystal lights up in the Sun, sulfur and a volatile liquid are kindled by flame, an empty eggshell filled with dew is raised towards the Sun . . .' This rich, fascinating anthology of the western magical tradition stretches from its roots in the wizardry of the Old Testament and the rituals of the ancient world, through writers such as Thomas Aquinas, John Milton, John Dee and Matthew Hopkins, and up to the tangled, arcane beginnings of the scientific revolution. Arranged historically, with commentary, this book includes incantations, charms, curses, Golems, demons and witches, as well as astrology, divination and alchemy, with some ancient and medieval works which were once viewed as too dangerous even to open. Selected and translated with an introduction and notes by Brian Copenhaver… (plus d'informations)
This book is a collection of excerpts from religious and philosophical works that describe or discuss “magic.” The timeline runs from Biblical to the 17c.
It's stated that “magic can be illicit and still effective..." For example, King Saul’s meeting with the Witch of Endor or the Three Magi who saw through Herod’s deception by using astrology and interpreting dreams. We also learn that the Church stole the terminology of “principalities, thrones, powers” from the old gods to classify Christian angels. Misconceptions are busted: Moses’ did not call forth most of the Plagues of Egypt and Jesus was not the only one to resurrect someone. In Antiquity, Pliny can’t stand charms and chants; Hippocrates doesn’t believe epilepsy to be “a sacred disease” and Socrates is entertained by it all. Plato and Proclus argue that the body is ruled by the Love and Harmony, the spiritual connectors to the gods. To indulge the body in good and healthy things is good magic. The Farmer’s Almanac is a form of astrological divination (Cicero + Ptolemy) and Plotinus argues that music is magic. As the Church expands, magic becomes the realm of the Devil (St. Augustine), yet Christians participate in chants and rituals to receive a blessing. But Albert the Great argues that astrology is a natural philosophy and not demonic, and Nicole Oresme claims that natural wonders are neither acts of God or demons. By the Renaissance the Hammer of the Witches emerges and corruption of ancient texts for Kabbalah. By the 17th c. we have Matthew Hopkins and full-blown witch hunts. Eventually it is the magic of science that conquers.
My only issue is that Arabic, Egyptian and Celtic texts were left out. Some excerpts could've been swapped for these. But still, this book is quite the resource, plenty of obscure references in here! ( )
A wide-ranging anthology of "magic" (broadly conceived) from the Bible to Leibniz. Brian Copenhaver's introduction, prefatory notes, and headnote for each selection tended to hold my attention more than the texts themselves in many cases, but someone with a deeper interest in the particular topics treated will likely dig in more deeply and productively. A very useful introduction with a lengthy bibliography. ( )
Informations provenant du Partage des connaissances anglais.Modifiez pour passer à votre langue.
Desert cats shall greet hyenas, / and goat-demons bleat to one another; / there the lilith shall lie / and find herself a place to roost.
Sister dearest, you and all the gods / and your sweet self will surely testify / how much against my will I arm myself / with this dark technology of magic. - Aeneid, Virgil
But people who know nothing nearly always make the same mistake by bringing these charges against philosophers, whom some think irreligious for digging into physical causes, pure and simple.
Derniers mots
Notice de désambigüisation
Directeur de publication
Courtes éloges de critiques
Langue d'origine
DDC/MDS canonique
LCC canonique
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Références à cette œuvre sur des ressources externes.
Wikipédia en anglais
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▾Descriptions de livres
'. . . as when iron is drawn to a magnet, camphor is sucked into hot air, crystal lights up in the Sun, sulfur and a volatile liquid are kindled by flame, an empty eggshell filled with dew is raised towards the Sun . . .' This rich, fascinating anthology of the western magical tradition stretches from its roots in the wizardry of the Old Testament and the rituals of the ancient world, through writers such as Thomas Aquinas, John Milton, John Dee and Matthew Hopkins, and up to the tangled, arcane beginnings of the scientific revolution. Arranged historically, with commentary, this book includes incantations, charms, curses, Golems, demons and witches, as well as astrology, divination and alchemy, with some ancient and medieval works which were once viewed as too dangerous even to open. Selected and translated with an introduction and notes by Brian Copenhaver
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It's stated that “magic can be illicit and still effective..." For example, King Saul’s meeting with the Witch of Endor or the Three Magi who saw through Herod’s deception by using astrology and interpreting dreams. We also learn that the Church stole the terminology of “principalities, thrones, powers” from the old gods to classify Christian angels. Misconceptions are busted: Moses’ did not call forth most of the Plagues of Egypt and Jesus was not the only one to resurrect someone. In Antiquity, Pliny can’t stand charms and chants; Hippocrates doesn’t believe epilepsy to be “a sacred disease” and Socrates is entertained by it all. Plato and Proclus argue that the body is ruled by the Love and Harmony, the spiritual connectors to the gods. To indulge the body in good and healthy things is good magic. The Farmer’s Almanac is a form of astrological divination (Cicero + Ptolemy) and Plotinus argues that music is magic. As the Church expands, magic becomes the realm of the Devil (St. Augustine), yet Christians participate in chants and rituals to receive a blessing. But Albert the Great argues that astrology is a natural philosophy and not demonic, and Nicole Oresme claims that natural wonders are neither acts of God or demons. By the Renaissance the Hammer of the Witches emerges and corruption of ancient texts for Kabbalah. By the 17th c. we have Matthew Hopkins and full-blown witch hunts. Eventually it is the magic of science that conquers.
My only issue is that Arabic, Egyptian and Celtic texts were left out. Some excerpts could've been swapped for these. But still, this book is quite the resource, plenty of obscure references in here! (