"The Aspiring Adept" presents a provocative new view of Robert Boyle (1627-1691), one of the leading figures of the Scientific Revolution, by revealing for the first time his avid and lifelong pursuit of alchemy. Boyle has traditionally been considered, along with Newton, a founder of modern science because of his mechanical philosophy and his experimentation with the air-pump and other early scientific apparatus. However, Lawrence Principe shows that his alchemical quest--hidden first by Boyle's own codes and secrecy, and later suppressed or ignored--positions him more accurately in the intellectual and cultural crossroads of the seventeenth century.

Principe radically reinterprets Boyle's most famous work, "The Sceptical Chymist," to show that it criticizes not alchemists, as has been thought, but "unphilosophical" pharmacists and textbook writers. He then shows Boyle's unambiguous enthusiasm for alchemy in his "lost" "Dialogue on the Transmutation and Melioration of Metals," now reconstructed from scattered fragments and presented here in full for the first time. Intriguingly, Boyle believed that the goal of his quest, the Philosopher's Stone, could not only transmute base metals into gold, but could also attract angels. Alchemy could thus act both as a source of knowledge and as a defense against the growing tide of atheism that tormented him. In seeking to integrate the seemingly contradictory facets of Boyle's work, Principe also illuminates how alchemy and other "unscientific" pursuits had a far greater impact on early modern science than has previously been thought.

For all their pride in seeing this world clearly, the thinkers and artists of the English Renaissance were also fascinated by magic and the occult. The three greatest playwrights of the period devoted major plays (The Tempest, Doctor Faustus, The Alchemist) to magic, Francis Bacon often referred to it, and it was ever-present in the visual arts. In "Renaissance Magic and the Return of the Golden Age" John S. Mebane reevaluates the significance of occult philosophy in Renaissance thought and literature, constructing the most detailed historical context for his subject yet attempted.

'. . . 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

Filled with insight, provocative in its conclusions, "A'aisa's Gifts" is a groundbreaking ethnography of the Mekeo of Papua New Guinea and a valuable contribution to anthropological theory. Based on twenty years' fieldwork, this richly detailed study of Mekeo esoteric knowledge, cosmology, and self-conceptualizations recasts accepted notions about magic and selfhood. Drawing on accounts by Mekeo ritual experts and laypersons, this is the first book to demonstrate magic's profound role in creating the self. It also argues convincingly that dream reporting provides a natural context for self-reflection. In presenting its data, the book develops the concept of "autonomous imagination" into a new theoretical framework for exploring subjective imagery processes across cultures.

This book explores a series of powerful artifacts associated with King Solomon via legendary or extracanonical textual sources. Tracing their cultural resonance throughout history, art historian Allegra Iafrate delivers exciting insights into these objects and interrogates the ways in which magic manifests itself at a material level. Each chapter focuses on a different Solomonic object: a ring used to control demons; a mysterious set of bottles that constrain evil forces; an endless knot or seal with similar properties; the shamir, known for its supernatural ability to cut through stone; and a flying carpet that can bring the sitter anywhere he desires. Taken together, these chapters constitute a study on the reception of the figure of Solomon, but they are also cultural biographies of these magical objects and their inherent aesthetic, morphological, and technical qualities. Thought-provoking and engaging, Iafrate's study shows how ancient magic artifacts live on in our imagination, in items such as Sauron's ring of power, Aladdin's lamp, and the magic carpet. It will appeal to historians of art, religion, folklore, and literature.

What do the Fourth Crusade, the exploration of the New World, secret excavations of the Holy Land, and the pontificate of Innocent the Third, all have in common? Answer: Venice and the Templars. What do they have in common with Jesus, Gottfried Leibniz, Sir Isaac Newton, Rene Descartes, and the Earl of Oxford? Answer: Egypt and a body of doctrine known as Hermeticism. In this book, noted author and researcher Joseph P Farrell takes the reader on a journey through the hidden history of the Middle Ages, the Renaissance and early Enlightenment, connecting the dots between Venice, international banking, the Templars, and hidden knowledge, drawing out the connections between the notorious Venetian "Council of Ten," little known Venetian voyages to the New World, and the sack of Constantinople during the Fourth Crusade. That hidden role of Venice and Hermeticism reached far and wide, into the plays of Shakespeare (a.k.a. Edward DeVere), Earl of Oxford, into the quest of the three great mathematicians of the Early Enlightenment for a lost form of analysis, and back into the end of the classical era, to little known Egyptian influences at work during the time of Jesus.

Reputed to have performed miraculous feats in New England-restoring the hair and teeth to an aged lady, bringing a withered peach tree to fruit-Eirenaeus Philalethes was also rumored to be an adept possessor of the alchemical philosophers' stone. That the man was merely a mythical creation didn't diminish his reputation a whit-his writings were spectacularly successful, read by Leibniz, esteemed by Newton and Boyle, voraciously consumed by countless readers. Gehennical Fire is the story of the man behind the myth, George Starkey. Though virtually unknown today and little noted in history, Starkey was America's most widely read and celebrated scientist before Benjamin Franklin. Born in Bermuda, he received his A.B. from Harvard in 1646 and four years later emigrated to London, where he quickly gained prominence as a "chymist." Thanks in large part to the scholarly detective work of William Newman, we now know that this is only a small part of an extraordinary story, that in fact George Starkey led two lives. Not content simply to publish his alchemical works under the name Eirenaeus Philalethes, "A Peaceful Lover of Truth," Starkey spread elaborate tales about his alter ego, in effect giving him a life of his own.

In The Archaeology of Magic, C. Riley Auge explores how early American colonists used magic to protect themselves from harm in their unfamiliar and challenging new world. Analyzing evidence from the different domestic spheres of women and men within Puritan society, Auge provides a trailblazing archaeological study of magical practice and its relationship to gender in the Anglo-American culture of colonial New England. Investigating homestead sites dating from 1620 to 1725 in Massachusetts, Rhode Island, and Maine, Auge explains how to recognize objects and architectural details that colonists intended as defenses and boundaries against evil supernatural forces. She supports this archaeological work by examining references to magic in letters, diaries, sermons, medical texts, and documentation of court proceedings including the Salem witch trials. She also draws on folklore from the era to reveal that colonists simultaneously practiced magic and maintained their Puritan convictions. Auge exposes the fears and anxieties that motivated individuals to try to manipulate the supernatural realm, and she identifies gendered patterns in the ways they employed magic. She argues that it is essential for archaeologists to incorporate historical records and oral traditions in order to accurately interpret the worldviews and material culture of people who lived in the past. Published in cooperation with the Society for Historical Archaeology

Just when it seemed that Science and Reason had scored their greatest triumphs, the mid-nineteenth century witnessed an astonishing rebirth of occultism and anit-rationalism: the beginnings of the movement we now call New Age. A secret tradition of knowledge rejected by the Christian or Scientific establishments suddenly became emboldened to seek publicity and converts. James Webb's painstaking research carry him into the undergrowth inhabited by such illuminated personages as Madame Blavatsky, the Reverend Leadbeater, the Bortherhood of Luxor, Annie Besant, Krishnamurti, Swami Vivekananda, Spiritualists, Rosicrucians, Vegetarians, Mithraic cults, and all manner of occult propagandists. "fascinating detail . . . particularly good in tracing the obscure and subterranean spiritual affiliations through which these pilgrims of eternity were bound together . . . as relevant to our own time as it is to the nineteenth century." --Goronwy Rees, ENCOUNTER

This volume presents editions of two fascinating anonymous and untitled manuscripts of magic produced in Elizabethan England: the Antiphoner Notebook and the Boxgrove Manual. Frank Klaassen uses these texts, which he argues are representative of the overwhelming majority of magical practitioners, to explain how magic changed during this period and why these developments were crucial to the formation of modern magic. The Boxgrove Manual is a work of learned ritual magic that synthesizes material from Henry Cornelius Agrippa, the Fourth Book of Occult Philosophy, Heptameron, and various medieval conjuring works. The Antiphoner Notebook concerns the common magic of treasure hunting, healing, and protection, blending medieval conjuring and charm literature with materials drawn from Reginald Scot’s famous anti-magic work, Discoverie of Witchcraft. Klaassen painstakingly traces how the scribes who created these two manuscripts adapted and transformed their original sources. In so doing, he demonstrates the varied and subtle ways in which the Renaissance, the Reformation, new currents in science, the birth of printing, and vernacularization changed the practice of magic. Illuminating the processes by which two sixteenth-century English scribes went about making a book of magic, this volume provides insight into the wider intellectual culture surrounding the practice of magic in the early modern period.

This thought-provoking collection of magical texts from ancient Egypt shows the exotic rituals, esoteric healing practices, and incantatory and supernatural dimensions that flowered in early Christianity. These remarkable Christian magical texts include curses, spells of protection from "headless powers" and evil spirits, spells invoking thunderous powers, descriptions of fire baptism, and even recipes from a magical "cookbook." Virtually all the texts are by Coptic Christians, and they date from about the 1st-12th centuries of the common era, with the majority from late antiquity. By placing these rarely seen texts in historical context and discussing their significance, the authors explore the place of healing, prayer, miracles, and magic in the early Christian experience, and expand our understanding of Christianity and Gnosticism as a vital folk religion.

Parting company with the trend in recent scholarship to treat the subject in abstract, highly theoretical terms, Magic in Ancient Greece and Rome proposes that the magic-working of antiquity was in reality a highly pragmatic business, with very clearly formulated aims - often of an exceedingly malignant kind. In seven chapters, each addressed to an important arm of Greco-Roman magic, the volume discusses the history of the rediscovery and publication of the so-called Greek Magical Papyri, a key source for our understanding of ancient magic; the startling violence of ancient erotic spells and the use of these by women as well as men; the alteration in the landscape of defixio (curse tablet) studies by major new finds and the confirmation these provide that the frequently lethal intent of such tablets must not be downplayed; the use of herbs in magic, considered from numerous perspectives but with an especial focus on the bizarre-seeming rituals and protocols attendant upon their collection; the employment of animals in magic, the factors determining the choice of animal, the uses to which they were put, and the procuring and storage of animal parts, conceivably in a sorcerer's workshop; the witch as a literary construct, the clear homologies between the magical procedures of fictional witches and those documented for real spells, the gendering of the witch-figure and the reductive presentation of sorceresses as old, risible and ineffectual; the issue of whether ancient magicians practised human sacrifice and the illuminating parallels between such accusations and late 20th century accounts of child-murder in the context of perverted Satanic rituals. By challenging a number of orthodoxies and opening up some underexamined aspects of the subject, this wide-ranging study stakes out important new territory in the field of magical studies.

Sorcery has long been associated with the "dark side" of human development. Along with magic and witchcraft, it is assumed to be irrational and antithetical to modern thought. But in "The Feast of the Sorcerer," Bruce Kapferer argues that sorcery practices reveal critical insights into how consciousness is formed and how human beings constitute their social and political realities.
Kapferer focuses on sorcery among Sinhalese Buddhists in Sri Lanka to explore how the art of sorcery is in fact deeply connected to social practices and lived experiences such as birth, death, sickness, and war. He describes in great detail the central ritual of exorcism, a study which opens up new avenues of thought that challenge anthropological approaches to such topics as the psychological forces of emotion and the dynamics of power. Overcoming both "orientalist" bias and postmodern permissiveness, Kapferer compellingly reframes sorcery as a pragmatic, conscious practice which, through its dynamic of destruction and creation, makes it possible for humans to reconstruct repeatedly their relation to the world.

Magic, witches, and demons have drawn interest and fear throughout human history. In this comprehensive primary source reader, Martha Rampton traces the history of our fascination with magic and witchcraft from the first through to the seventeenth century. In over 80 readings presented chronologically, Rampton demonstrates how understandings of and reactions toward magic changed and developed over time, and how these ideas were influenced by various factors such as religion, science, and law. The wide-ranging texts emphasize social history and include early Merovingian law codes, the Picatrix, Lombard's Sentences, The Golden Legend, and A Midsummer Night's Dream. By presenting a full spectrum of source types including hagiography, law codes, literature, and handbooks, this collection provides readers with a broad view of how magic was understood through the medieval and early modern eras. Rampton's introduction to the volume is a passionate appeal to students to use tolerance, imagination, and empathy when travelling back in time. The introductions to individual readings are deliberately minimal, providing just enough context so that students can hear medieval voices for themselves.

Magic, which is probably as old as humanity, is a way of achieving goals through supernatural means, either benevolent (white magic) or harmful (black magic). Magic has been used in Britain since at least the Iron Age (800 BC- AD 43) - amulets made from human bone have been found on Iron Age sites in southern England. Britain was part of the Roman Empire from AD 43 to 410, and it is then we see the first written magic, in the form of curse tablets. A good deal of magic involves steps to prevent the restless dead from returning to haunt the living, and this may lie behind the decapitated and prone (face down) burials of Roman Britain. The Anglo-Saxons who settled in England in the 5th and 6th century were strong believers in magic: they used ritual curses in Anglo-Saxon documents, they wrote spells and charms, and some of the women buried in pagan cemeteries were likely practitioners of magic (wicca, or witches). The Anglo-Saxons became Christians in the 7th century, and the new "magicians" were the saints, who with the help of God, were able to perform miracles. In 1066, William of Normandy became king of England, and for a time there was a resurgence of belief in magic. The medieval church was able to keep the fear of magic under control, but after the Reformation in the mid 16th century, this fear returned, with numerous witchcraft trials in the late 16th and 17th centuries.

Katrina Hazzard-Donald explores African Americans' experience and practice of the herbal, healing folk belief tradition known as Hoodoo. She examines Hoodoo culture and history by tracing its emergence from African traditions to religious practices in the Americas. Working against conventional scholarship, Hazzard-Donald argues that Hoodoo emerged first in three distinct regions she calls "regional Hoodoo clusters" and that after the turn of the nineteenth century, Hoodoo took on a national rather than regional profile. The spread came about through the mechanism of the "African Religion Complex," eight distinct cultural characteristics familiar to all the African ethnic groups in the United States. The first interdisciplinary examination to incorporate a full glossary of Hoodoo culture, Mojo Workin': The Old African American Hoodoo System lays out the movement of Hoodoo against a series of watershed changes in the American cultural landscape. Hazzard-Donald examines Hoodoo material culture, particularly the ""High John the Conquer"" root, which practitioners employ for a variety of spiritual uses. She also examines other facets of Hoodoo, including rituals of divination such as the ""walking boy"" and the ""Ring Shout,"" a sacred dance of Hoodoo tradition that bears its corollaries today in the American Baptist churches. Throughout, Hazzard-Donald distinguishes between ""Old tradition Black Belt Hoodoo"" and commercially marketed forms that have been controlled, modified, and often fabricated by outsiders; this study focuses on the hidden system operating almost exclusively among African Americans in the Black spiritual underground.

During the Middle Ages, the Western world translated the incredible Arabic scientific corpus and imported it into Western culture: Arabic philosophy, optics, and physics, as well as alchemy, astrology, and talismanic magic. The line between the scientific and the magical was blurred. According to popular lore, magicians of the Middle Ages were trained in the art of magic in "magician schools" located in various metropolitan areas, such as Naples, Athens, and Toledo. It was common knowledge that magic was learned and that cities had schools designed to teach the dark arts. The Spanish city of Toledo, for example, was so renowned for its magic training schools that "the art of Toledo" was synonymous with "the art of magic." Until Benedek Lang's work on Unlocked Books, little had been known about the place of magic outside these major cities. A principal aim of Unlocked Books is to situate the role of central Europe as a center for the study of magic.

Lang helps chart for us how the thinkers of that day--clerics, courtiers, and university masters--included in their libraries not only scientific and religious treatises but also texts related to the field of learned magic. These texts were all enlisted to solve life's questions, whether they related to the outcome of an illness or the meaning of lines on one's palm. Texts summoned angels or transmitted the recipe for a magic potion. Lang gathers magical texts that could have been used by practitioners in late fifteenth-century central Europe.

How can we account, in a rigorous way, for alchemy's ubiquity? We think of alchemy as the transformation of a base material (usually lead) into gold, but "alchemy" is a word in wide circulation in everyday life, often called upon to fulfill a metaphoric duty as the magical transformation of materials. Almost every culture and time has had some form of alchemy. This book looks at alchemy, not at any one particular instance along the historical timeline, not as a practice or theory, not as a mode of redemption, but as a theoretical problem, linked to real gold and real production in the world. What emerges as the least common denominator or "intensive property" of alchemy is ambivalence, the impossible and paradoxical coexistence of two incompatible elements. "Alchemical Mercury" moves from antiquity, through the golden age of alchemy in the Dutch seventeenth century, to conceptual art, to alternative fuels, stopping to think with writers such as Dante, Goethe, Hoffmann, the Grimm Brothers, George Eliot, and Marx. Eclectic and wide-ranging, this is the first study to consider alchemy in relation to literary and visual theory in a comprehensive way.

Sexuality and the occult arts have long been associated in the western imagination, but it was not until the nineteenth century that a large and sophisticated body of literature on sexual magic - the use of sex as a source of magical power - emerged. This book, the first history of western sexual magic as a modern spiritual tradition, places these practices in the context of the larger discourse surrounding sexuality in American and European society over the last 150 years to discover how sexual magic was transformed from a terrifying medieval nightmare of heresy and social subversion into a modern ideal of personal empowerment and social liberation. Focusing on a series of key figures including American spiritualist Paschal Beverly Randolph, Aleister Crowley, Julius Evola, Gerald Gardner, and Anton LaVey, Hugh Urban traces the emergence of sexual magic out of older western esoteric traditions including Gnosticism and Kabbalah, which were progressively fused with recently-discovered eastern traditions such as Hindu and Buddhist Tantra. His study gives remarkable new insight into sexuality in the modern era, specifically on issues such as the politics of birth control, the classification of sexual 'deviance', debates over homosexuality and feminism, and the role of sexuality in our own new world of post-modern spirituality, consumer capitalism, and the Internet.

What actually took place in the private laboratory of a mid-seventeenth century alchemist? How did he direct his quest after the secrets of Nature? What instruments and theoretical principles did he employ?
Using, as their guide, the previously misunderstood interactions between Robert Boyle, widely known as "the father of chemistry," and George Starkey, an alchemist and the most prominent American scientific writer before Benjamin Franklin as their guide, Newman and Principe reveal the hitherto hidden laboratory operations of a famous alchemist and argue that many of the principles and practices characteristic of modern chemistry derive from alchemy. By analyzing Starkey's extraordinary laboratory notebooks, the authors show how this American "chymist" translated the wildly figurative writings of traditional alchemy into quantitative, carefully reasoned laboratory practice--and then encoded his own work in allegorical, secretive treatises under the name of Eirenaeus Philalethes. The intriguing "mystic" Joan Baptista Van Helmont--a favorite of Starkey, Boyle, and even of Lavoisier--emerges from this study as a surprisingly central figure in seventeenth-century "chymistry." A common emphasis on quantification, material production, and analysis/synthesis, the authors argue, illustrates a continuity of goals and practices from late medieval alchemy down to and beyond the Chemical Revolution.
For anyone who wants to understand how alchemy was actually practiced during the Scientific Revolution and what it contributed to the development of modern chemistry, "Alchemy Tried in the Fire" will be a veritable philosopher's stone.