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.
Traveling hero meets a beautiful female November 4, 2008
Posted by egabriel in History of Magic.Tags: ancient, ceremony, complex, conflict, dangerous, dealing, epic, hate, hero, literature, love, magic, magical, myths, poet, powers, pyre, ritual, roman, sacrifice, underworlds, wishes
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Much of ancient Roman literature dealing with magic are, basically, retellings of Greek myths. Roman poet Virgils’s Aeneid for example describes an interestng magical ceremony. The hero of the epic, Aeneas, who has landed on the coast of North Africa after fleeing from Troy, meets Queen Dido. She has just begun to build the city of Carthage. Dido falls in love with Aeneas, and wishes him to stay as her prince consort. The rest of what happens is easy to imagine. As usual, a traveling hero meets a beautiful female who is potentially dangerous, although kind and hospitable as long as her love for the hero lasts.
Thus the future conflict is set when goddess Fate decrees that Aeneas leave Dido to found a city of his own. Inevitably Dido’s love turns to hate. Enraged queen seeks to use a complex magical ritual to bring her former lover back to her. She builds a gigantic pyre in the main courtyard of her palace and prepares an elaborate sacrifice to the powers of the underworld.
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Magical papyri October 24, 2008
Posted by egabriel in History of Magic.Tags: antiquity, books, concepts, cults, effects, formulas, fraction, gestures, ingredients, interest, literature, magic, magical, manuscripts, mystery, papyri, poetry, points, practitioners, prose, recipes, ritual, rituals, talent, terms, texts
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It seems, that a huge interest in magic was on the rise in the Hellenistic period, especially around 3d century b.c. Piles of texts, both literary and some from actual practitioners, in Greek and in Latin came to us from this time. Truly speaking, a lot of existing magical papyri was written in the first centuries after Christ, but the manuscripts’ concepts, formulas and rituals reflect the earlier Hellenistic period. These magical papyri are no doubt only a fraction of the magical literature available in antiquity. The ascendancy of orthodox Christianity by the 5th century CE had much to do with this. This is reflected by the book of Acts where the Apostle Paul convinces many Ephesians to bring out their magical books and burn them.
The language of the magical texts reflects various levels of literary skill. Generally they are standard Greek, and may well be closer to the spoken language of the time than to poetry or artistic prose left to us in literary texts. Many terms are borrowed from the mystery cults. The texts are often written as we might write a recipe. In other words the magic requires certain ingredients. Of course it is not just as simple as knowing how to put a recipe together. Appropriate gestures, at certain points in the magical ritual, are required to accompany the ingredients, different gestures it would seem produce various effects. A magical ritual done in the right way can guarantee the revealing of dreams and of course the rather useful talent of interpreting them correctly.
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The use of spirit mediums October 24, 2008
Posted by egabriel in History of Magic.Tags: ancient, circle, class, components, cultural, curious, documents, expectations, influence, instances, magi, magic, magicians, mediums, mysterious, origin, papyri, power, practice, priests, religion, reputation, research, ritual, sources, spells, spirits, symbols, tools, wands, word
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I was always curious about the origin of the word magic. Through my research for local funeral home directory I learned, that the prototypical “magicians” were a class of priests. These priests were known as the Magi of the ancient religion Zoroastrianism. The reputation of Magi in ancient Persia together with that of Ancient Egypt influenced to a great degree Hellenistic religion. The ancient Greek mystery religions had strongly magical components, and 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. For example, among all, they contain early instances of the use of “magic words” said to have the power to command spirits. They also first describe the use of “magic” wands and other ritual tools. In these documents we also encounter the use of a magic circle to defend the magician against the spirits he is invoking or evoking and the use of mysterious symbols or sigils thought useful to invoke or evoke spirits.
These ancient documents also in details tell about the use of spirit mediums. For example, 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. In the time of the Roman emperor Julian, marked by a reaction against the influence of Christianity, there was a temporary a revival of magical practices. And, of course, all those practices mentioned, above, happily moved into our horror movies and became a great part of sci-fi thrillers and even action movies.
Mayan calendar and Mayan astrology September 19, 2008
Posted by egabriel in History of Astrology.Tags: ancient, astrologer, astrology, beginning, calendar, constellation, curious, cycle, evidence, horoscope, influence, life, mayan, movements, observatory, planets, priest, profession, ritual, rulers, solar, superstitions, system, victim, warfare, year, zodiac
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Ancient astrology. It is an interesting subject. Call me superstitious, but where do we turn in the times of crisis? Recently I read curious stuff about Mayan astrology. It turns out that the distinctive Mayan calendar and Mayan astrology have been in use in Meso-America from at least the 6th Century BC. There were two main calendars, one plotting the solar year of 365 days, which governed the planting of crops and other domestic matters; the other called the Tzolkin of 260 days, which governed ritual use. Each was linked to an elaborate astrological system to cover every facet of life.
On the fifth day after the birth of a boy, the Mayan astrologer-priests would cast his horoscope to see what his profession was to be: soldier, priest, civil servant or sacrificial victim. A 584 day Venus cycle was also maintained, which tracked the appearance and conjunctions of Venus. Planet Venus was seen as a generally inauspicious and baleful influence, and Mayan rulers often planned the beginning of warfare to coincide with when Venus rose. There is evidence that the Maya also tracked the movements of Mercury, Mars and Jupiter, and possessed a zodiac of some kind. The Mayan name for the constellation Scorpio was also ’scorpion’, isn’t it something?
There is evidence for other constellations being named after various beasts, but it remains unclear. The most famous Mayan astrological observatory still intact is the Caracol observatory in the ancient Mayan city of Chichen Itza in modern day Mexico.
