Definitely very gifted dancer February 4, 2010
Posted by egabriel in Ballet History.Tags: ballerina, ballerinas, ballet d'action, ballet dancer, ballet dancers, ballet dancing, ballet master, classical ballet, famous ballerina, famous ballerinas, famous ballet, famous ballet dancer, famous ballet dancers, famous ballets, father of russian ballet, first ballet master, French Ballet, history of ballet, premier danseur, prima ballerina, Russian Ballet, russian imperial ballet, ballet
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An experienced French ballet dancer Charles Didelot had a steady position of an instructor in dance at the Swedish Opera in the 18th century. His son, future famous dancer and choreographer Charles-Louis Didelot was born right here in Stockholm in 1786, and during his adolescence years studied dance with his father.
Young Charles was definitely very gifted and talented dancer, that is why when he was 19 years old he debuted in 1786 in Royal Swedish Ballet theater called Bollhuset. He did not spend much time there though, because he needed to hone and polish his dancing skills. So he moved to Paris where he studied with Jean Dauberval, the Ballet Master and creator of famous ballet La Fille mal gardée.
Charles was lucky enough to have as his next teacher Jean-Georges Noverres, who revolutionized dancing with the invention of the ballet d’action. Under the lead of the great master Charles Didelot debuted in London in 1788.
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Interest in exotic beliefs January 12, 2010
Posted by egabriel in History of Magic.Tags: beliefs, cultural celebrities, exhibitions, exotic, experiments, interest, magic, mythology, science, scientific, spiritualities, symbolism
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Several decades later, from 1756 to 1781, Jacob Philadelphia performed feats of magic, sometimes under the guise of scientific exhibitions, throughout Europe and Russia. Baron Carl Reichenbach’s experiments with his Odic force appeared to be an attempt to bridge the gap between magic and science.
More recent periods of renewed interest in magic occurred around the end of the 19th century, because Symbolism and other offshoots of Romanticism cultivated a renewed interest in exotic spiritualities. European colonialism, which put Westerners in contact with India and Egypt, reintroduced exotic beliefs to Europeans at this time. Hindu and Egyptian mythology frequently feature in nineteenth century magical texts. The late 19th century gave birth to 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.
Study of the occult arts October 16, 2009
Posted by egabriel in History of Magic.Tags: fascination, magic, occult, practices, renaissance, ritual, sorcery, superstition
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Well, times for magic were certainly changing during Renaissance. Magic saw a resurgence in hermeticism and Neo-Platonic varieties of ceremonial magic. The Renaissance and the Industrial Revolution, on the other hand, saw the rise of science. Chemistry was substituting alchemy, astronomy was slowly dethroning the Ptolemaic theory of the universe assumed by astrology. There was the some development of the germ theory of disease, that restricted the scope of applied magic and threatened the belief systems it relied on. A nice gentleman wrote to us recently, explaining that there was seven arts of magic prohibited by canon law during the period of Renaissance: necromancy, geomancy, hydromancy, aeromancy, pyromancy, chiromancy, spatulamancy. Here we go, I named them all! I even published an article for my web analytics company, explaining in details which means what.
Both bourgeoisie and nobility in the 15th and 16th century showed great fascination with these arts, which exerted an exotic charm by their ascription to Arabic, Jewish, Gypsy and Egyptian sources. There was great uncertainty in distinguishing practices of vain superstition, blasphemous occultism, and perfectly sound scholarly knowledge or pious ritual. The intellectual and spiritual tensions erupted in the Early Modern witch craze, further reinforced by the turmoils of the Protestant Reformation, especially in Germany, England, and Scotland.
Study of the occult arts was intellectually respectable in the Renaissance, and remained so far into 17th century. At the peak of the witch trials, there was a certain danger to be associated with witchcraft or sorcery, and most learned authors take pains to clearly renounce the practice of forbidden arts. Thus, Agrippa while admitting that natural magic is the highest form of natural philosophy unambiguously rejects all forms of ceremonial magic. Indeed, the keen interest taken by intellectual circles in occult topics provided one driving force that enabled the witch hunts to endure beyond the Renaissance and into the 18th century. As the intellectual mainstream in the early 18th century ceased to believe in witchcraft, the witch trials subsided almost instantaneously.
The cult of relics September 24, 2009
Posted by egabriel in History of Magic.Tags: amulets, church, compilations, magic, medieval, miracles, miraculous, relics, rituals, saints, spells, Supernatural, tales
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I guess, it is high time I switched to magic in Middle Ages. So, where should I begin? There is so much material that I read in my web analytics company. Medieval authors, under the control of the Church, confined their magic to compilations of wonder lore and collections of spells. Many of them created quite a number of such compilations. Specifically Christianized varieties of magic were devised during this period.
In the early Middle Ages, the cult of relics as objects not only of veneration but also of supernatural power arose. 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 swaying 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. As in any other economic endeavor, demand gave rise to supply. Tales of the miracle-working relics of the saints were compiled later into quite popular collections like the Golden Legend of Jacobus de Voragine or the Dialogus miraculorum of Caesar of Heisterbach.
But there were other, officially proscribed varieties of Christianized magic. The demonology and angelology contained in the earliest writings assume a life surrounded by Christian implements 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 the holy names of God in the sacred languages, he could use divine power to coerce demons into appearing and serving his usually lustful or avaricious magical goals. Not surprisingly, the Church disapproved of these rites.
Superstition as fear of the gods February 7, 2009
Posted by egabriel in History of Magic.Tags: agents, antiquity, charms, consultation, creations, divine, events, evil, fear, herbs, humanity, intervention, magical, minds, nature, practices, prayers, rites, roots, secrets, sorcerers, spells, Supernatural, superstition, superstitious, taboos, traditions, wisdom, witches
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In the late antiquity people were certainly extremely superstitious. I am talking not only about simple people but also about the great minds like Pliny the Elder, Plutarch, Apuleius and the like, whose creations I had a chance to read in my web analytics company. These writers define superstition as fear of the gods that leads to the need to resort to magical rites and taboos, the consultation of professional sorcerers and witches, charms and spells, and unintelligible language in prayers addressed to the gods. Not just simple people, but even highly educated people of that time took for granted other magical practices, such as hurting someone by the evil eye. They also believed in daemons that serve as agents or links between gods and human beings and are responsible for many supernatural events in human life that are commonly attributed to divine intervention. Some daemons are good, some are evil, but even the good ones, in moments of anger, can do harmful acts.
It seems that great mind of that time were also convinced of the powers of certain herbs or roots as revealed to humanity by the gods. They argued that the divine powers in their concern for the welfare of humanity wish for humanity to discover the secrets of nature. For example, in their wisdom the gods sought to bring humans gradually closer to their status; which certainly many magical traditions seek.
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Apollonius of Tyana January 22, 2009
Posted by egabriel in History of Magic.Tags: antiquity, bestseller, columns, combination, creation, doctrine, fake, figures, heaven, interest, magical, magician, magus, manuscript, memoirs, novel, philosopher, powers, talismans, teacher, traveling
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The third magician of interest in that period of the Roman Empire was Apollonius of Tyana. Between 217 and 238 Flavius Philostratus wrote his Life of Apollonius of Tyana. It was a lengthy novel about magical powers of Apollonius. According to Philostratus, this novel was born out of the memoirs of somebody named Damis, who was a disciple of great magic user Apollonious. He claimed that the memoirs were owned by empress Julia Domna, mother of emperor Caracalla.
In any case Philostratus creation was a literary fake. From the pages of the novel Apollonius emerges as an ascetic traveling teacher. He is usually labeled a new Pythagoras, and he does represent the same combination of philosopher and magus that Pythagoras was. According to Philostratus, Apollonius traveled far and wide, as far as India, teaching ideas reasonably consistent with traditional Pythagorean doctrine. Anyway, this manuscript became a bestseller in Roman empire of Late Antiquity. Apollonius was so popular that talismans allegedly made by Apollonius appeared in several Greek cities of the Eastern Roman Empire, as if they were sent from heaven. Some magical figures and columns dedicated to him were also erected in public places to protect the cities from plagues and evil.
Simon the Magus January 11, 2009
Posted by egabriel in History of Magic.Tags: apocryphal, apostle, attitude, book, canonical, cures, exorcisms, gift, magic, magician, movement, power, practice, professional, rejection, spirit, texts
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Simon is the name of a magician mentioned in the Christian canonical book of Acts and in apocryphal texts. Simon the Magus is presented as a person deeply impressed by the apostle Peter’s cures and exorcisms. Especially, Simon was stunned by the gift of the Spirit that came from the apostles’ laying on of hands. Therefore, he believed and was baptized. But then Simon asks the apostles to sell him their special gift so that he can practice it too. This seems to represent the attitude of a professional magician.
So, for Simon, the power of this new Christian movement is a kind of magic that can be purchased – perhaps a common practice for magicians in parts of the Roman empire. The Apostles response to Simon was emphatic in its rejection. The early Christian church drew a strong line between what it practiced and the practices of magicians and magic users.
Greatest magicians of all times December 23, 2008
Posted by egabriel in History of Magic.Tags: antiquity, birth, citizens, clues, development, empire, features, life, magic, magician, magicians, miracle, opinion, origin, people, point, prophecies, religion, spells, story, texts
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I was researching the development of magic in the late antiquity period of Roman empire for my web analytics company. And that is when I stumpled upon a very interesting fact. You probably would be surprised to hear it, as I was. But in the first and second centuries CE, in the opinion of the Roman empire citizens, three men were considered greatest magicians of all times: Simon Magus, Apollonius of Tyana, … and Jesus Christ.
So, why Jesus? From pagan Roman point of view Jesus was a typical miracle-worker. He exorcised daemons, healed the sick, made prophecies and raised the dead. Time went by and Christianity grew. Eventually, it became seen as a threat to established traditions of ancient religion in the Greco-Roman. That is why Jesus was accused of being a magic user. And, naturally, this accusation later was switched on all early Christians as well.
Pagan people of Rome including scholars read into Christian texts too much looking for clues to prove that Jesus was a magician. As we know, Gospels told a life story full of features common to divinely touched figures. For example, Jesus’ divine origin, his miraculous birth, and his facing of a powerful daemon. The gospel of Matthew even mentions briefly that Jesus was taken to Egypt as an infant. Well, hostile forces among pagan Roman scholars used Gospel to explain Jesus’s knowledge of magic. According to one negative story, Jesus came back from Egypt tattooed with spells. It was also argued that Jesus was mad, which was often associated with people of great power.
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