Simon the Magus January 11, 2009
Posted by egabriel in History of Magic.Tags: spirit, practice, texts, book, magic, magician, power, canonical, apocryphal, apostle, cures, exorcisms, gift, attitude, professional, movement, rejection
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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.
Shamanic contacts with the spirit world October 24, 2008
Posted by egabriel in History of Magic.Tags: aboriginal, adepts, ancient, communities, contact, development, excitement, formulations, history, human, information, magic, magical, paintings, priests, religions, rites, rituals, sacrifice, shamanic, shamans, sources, spirit, traditions, tribes, world
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Ancient history provides us with a lot of information about magic. Appearing from aboriginal tribes in Australia and Maori tribes in New Zealand to rainforest tribes in South America, bush tribes in Africa and ancient Pagan tribal groups in Europe and the British Isles, some form of shamanic contact with the spirit world seems to be nearly universal in the early development of human communities. I was observing with excitement at the office of my local web analytics company photos of the ancient cave paintings in France and Germany, that were widely speculated to be early magical formulations, intended to produce successful hunts. While going through other sources I could not help noticing, that much of the Babylonian and Egyptian pictorial writing characters appear derived from the same sources.
Although indigenous magical traditions persist to this day, very early on some communities transitioned from nomadic to agricultural civilizations, and with this shift, the development of spiritual life mirrored that of civic life. Just as tribal elders were consolidated and transformed into kings and bureaucrats, so too were shamans and adepts devolved into priests and a priestly caste. This shift is by no means in nomenclature alone. While the shaman’s task was to negotiate between the tribe and the spirit world, on behalf of the tribe, as directed by the collective will of the tribe, the priest’s role was to transfer instructions from the deities to the city-state, on behalf of the deities, as directed by the will of those deities. This shift represents the first major usurpation of power by distancing magic from those participating in that magic. It is at this stage of development that highly elaborate rituals, setting the stage for formal religions, began to emerge, such as the funeral rites of the Egyptians and the sacrifice rituals of the Babylonians, Persians, Aztecs and Mayans.