Examining the birth and development of early modern atheism from Spinoza's Tractatus theologico-politicus (1670) to d'Holbach's Systeme de la nature (1770), this study considers Spinoza, Hobbes, Cudworth, Bayle, Meslier, Boulainviller, Du Marsais, Freret, Toland, Collins, Hume, Diderot, Voltaire, and d'Holbach and positions them in a general interpretive scheme, based on the idea that early modern atheism is itself an unwanted fruit of early modern metaphysics and theology. Breaking with a long-standing tradition, Descartes claimed that it was possible to have a "clear and distinct" idea of God, indeed that the idea of God was the "clearest and most distinct" of all ideas accessible to the human mind. Humans could thus obtain a scientific knowledge of God's nature and attributes. But as soon as God became an object of science, He also became the object of a thoroughgoing scientific analysis and criticism. The effortlessness with which early modern atheists managed to turn round their adversaries' arguments to their own favour is a sign that the new doctrines of God which emerged in the seventeenth-century, each based in its own way on principles and dogmas related to the new science of nature, were plunging headfirst towards the precipice under their own steam.

Between the age of St. Augustine and the sixteenth century reformations magic continued to be both a matter of popular practice and of learned inquiry. This volume deals with its use in such contexts as healing and divination and as an aspect of the knowledge of nature's occult virtues and secrets.

Examining the theme of child sacrifice as a psychological challenge, this book applies a unique approach to religious ideas by looking at beliefs and practices that are considered deviant, but also make up part of mainstream religious discourse in Judaism, Islam, and Christianity. Ancient religious mythology, which survives through living traditions and transmitted narratives, rituals, and writings, is filled with violent stories, often involving the targeting of children as ritual victims. Christianity offers Abraham's sacrifice and assures us that the "only begotten son" has died, and then been resurrected. This version of the sacrifice myth has dominated the West. It is celebrated in an act of fantasy cannibalism, in which the believers share the divine son's flesh and blood. This book makes the connection between Satanism stories in the 1980s, the Blood Libel in Europe, The Eucharist, and Eastern Mediterranean narratives of child sacrifice.

To what extent were practitioners of magic inspired by fictional accounts of their art? In how far did the daunting narratives surrounding legendary magicians such as Theophilus of Adana, Cyprianus of Antioch, Johann Georg Faust or Agrippa of Nettesheim rely on real-world events or practices? Fourteen original case studies present material from late antiquity to the twenty-first century and explore these questions in a systematic manner. By coining the notion of 'fictional practice', the editors discuss the emergence of novel, imaginative types of magic from the nineteenth century onwards when fiction and practice came to be more and more intertwined or even fully amalgamated. This is the first comparative study that systematically relates fiction and practice in the history of magic.