Cunning-folk were local practitioners of magic, providing small-scale but valued service to the community. They were far more representative of magical practice than the arcane delvings of astrologers and necromancers. Mostly unsensational in their approach, cunning-folk helped people with everyday problems: how to find lost objects; how to escape from bad luck or a suspected spell; and how to attract a lover or keep the love of a husband or wife. While cunning-folk sometimes fell foul of the authorities, both church and state often turned a blind eye to their existence and practices, distinguishing what they did from the rare and sensational cases of malevolent witchcraft. In a world of uncertainty, before insurance and modern science, cunning-folk played an important role that has previously been ignored.

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.

Many of the spells that spiritual workers give their clients to solve problems in their lives are given in this book. No knowledge or training in magic is necessary to perform thse spells, which have been taken from the successful folk magic of many of the ethnic spiritual practitioners of New York, as well as Draja Mickaharic

Often regarded as an artistic movement of interwar Paris, Surrealism comprised an international community of artists, writers, and intellectuals who have aspired to change the conditions of life itself over the course of the past century. Consisting of a wide range of dedicated case studies from the 1920s to the 1970s, this book highlights the international dimensions of the Surrealist Movement, and the radical chains of thought that linked its followers across the globe: from France to Romania, and from Canada to the former Czechoslovakia. From very early on, the surrealists approached magic as a means of bypassing, discrediting, and combatting rationalism, capitalism, and other institutionalized systems and values that they saw to be constraining influences upon modern life. Surrealist Sorcery maps out how this interest in magic developed into a major area of surrealist research that led not only to theoretical but also practical explorations of the subject. Taking an international perspective, Atkin surveys this important quality of the movement and how it's remained an important element in the surrealist project and its ongoing legacy.

A multidisciplinary, peer-reviewed print publication, covering all areas of magic, witchcraft, paganism etc; all geographical regions and all historical periods. Issue 3: Hannah Sanders - Buffy and Beyond: Language and Resistance in Contemporary Teenage Witchcraft / Amy Lee - A Language of Her Own: Witchery as a New Language of Female Identity/ Dave Green - Creative Revolution: Bergsonisms and Modern Magic / Mary Hayes - Discovering the Witch's Teat: Magical Practices, Medical Superstitions in The Witch of Edmonton / Penny Lowery - The Re-enchantment of the Medical: An examination of magical elements in healing. / Jonathan Marshall - Apparitions, Ghosts, Fairies, Demons and Wild Events: Virtuality in Early Modern Britain / Kate Laity - Living the Mystery: Sacred Drama Today / Research Articles: David Geall - 'A half-choked meep of cosmic fear' Is there esoteric symbolism in H.P.Lovecraft's The Dream-Quest of Unknown Kadath? / Susan Gorman - Becoming a Sorcerer: Jean-Pierre Bekolo's Quartier Mozart and the Magic of Deleuzian and Guattarian Becoming / Book Reviews

This volume, edited by Tzvi Zbusch and Karel van der Toorn, contains the papers delivered at the first international conference on Mesopotamian magic held under the auspices of the Netherlands Institute for Advanced Studies (NIAS) in June 1995. It is the first collective volume dedicated to the study of this topic. It aims at serving as a bench-mark and provides analytic and innovative but also sythetic and programmatic essays. Magical texts, forms, and traditions from the Mesopotamian cultural worlds of the third millennium BCE through the first millennium CE, in the Sumerian, Akkadian and Aramaic languages as well as in art, are examined.

According to the people of the Mueda plateau in northern Mozambique, sorcerers remake the world by asserting the authority of their own imaginative visions of it. While conducting research among these Muedans, anthropologist Harry G. West made a revealing discovery--for many of them, West's efforts to elaborate an ethnographic vision of their world was itself a form of sorcery. In "Ethnographic Sorcery," West explores the fascinating issues provoked by this equation.
A key theme of West's research into sorcery is that one sorcerer's claims can be challenged or reversed by other sorcerers. After West's attempt to construct a metaphorical interpretation of Muedan assertions that the lions prowling their villages are fabricated by sorcerers is disputed by his Muedan research collaborators, West realized that ethnography and sorcery indeed have much in common. Rather than abandoning ethnography, West draws inspiration from this connection, arguing that anthropologists, along with the people they study, can scarcely avoid interpreting the world they inhabit, and that we are all, inescapably, ethnographic sorcerers.

This is a new release of the original 1923 edition.

This is a new release of the original 1923 edition.

1923. Volume 11 of 14. The 16th Century: Mystic Philosophy, Words and Numbers through Summary and By-Products. The aim of this set is to treat the history of magic and experimental science and their relations to Christian thought during the first thirteen centuries of our era, with special emphasis upon the 12th and 13th centuries. Magic is understood under the broadest sense of the work, as including all occult arts and sciences, superstitions and folklore. The author believes that magic and experimental science have been connected in their development, and within these pages will attempt to prove the same.

First written by Marcel Mauss and Henri Humbert in 1902, A General Theory of Magic gained a wide new readership when republished by Mauss in 1950. As a study of magic in 'primitive' societies and its survival today in our thoughts and social actions, it represents what Claude Lévi-Strauss called, in an introduction to that edition, the astonishing modernity of the mind of one of the century's greatest thinkers. The book offers a fascinating snapshot of magic throughout various cultures as well as deep sociological and religious insights still very much relevant today. At a period when art, magic and science appear to be crossing paths once again, A General Theory of Magic presents itself as a classic for our times.

1923. Volume 11 of 14. The 16th Century: Mystic Philosophy, Words and Numbers through Summary and By-Products. The aim of this set is to treat the history of magic and experimental science and their relations to Christian thought during the first thirteen centuries of our era, with special emphasis upon the 12th and 13th centuries. Magic is understood under the broadest sense of the work, as including all occult arts and sciences, superstitions and folklore. The author believes that magic and experimental science have been connected in their development, and within these pages will attempt to prove the same.

1923. Volume 11 of 14. The 16th Century: Mystic Philosophy, Words and Numbers through Summary and By-Products. The aim of this set is to treat the history of magic and experimental science and their relations to Christian thought during the first thirteen centuries of our era, with special emphasis upon the 12th and 13th centuries. Magic is understood under the broadest sense of the work, as including all occult arts and sciences, superstitions and folklore. The author believes that magic and experimental science have been connected in their development, and within these pages will attempt to prove the same.

Beginning in the fifth century A.D., various Indian mystics began to innovate a body of techniques with which to render themselves immortal. These people called themselves Siddhas, a term formerly reserved for a class of demigods, revered by Hindus and Buddhists alike, who were known to inhabit mountaintops or the atmospheric regions. Over the following five to eight hundred years, three types of Hindu Siddha orders emerged, each with its own specialized body of practice. These were the Siddha Kaula, whose adherents sought bodily immortality through erotico-mystical practices; the Rasa Siddhas, medieval India's alchemists, who sought to transmute their flesh-and-blood bodies into immortal bodies through the ingestion of the mineral equivalents of the sexual fluids of the god Siva and his consort, the Goddess; and the Nath Siddhas, whose practice of hatha yoga projected the sexual and laboratory practices of the Siddha Kaula and Rasa Siddhas upon the internal grid of the subtle body. For India's medieval Siddhas, these three conjoined types of practice led directly to bodily immortality, supernatural powers, and self-divinization; in a word, to the exalted status of the semidivine Siddhas of the older popular cults. In The Alchemical Body, David Gordon White excavates and centers within its broader Indian context this lost tradition of the medieval Siddhas. Working from a body of previously unexplored alchemical sources, he demonstrates for the first time that the medieval disciplines of Hindu alchemy and hatha yoga were practiced by one and the same people, and that they can only be understood when viewed together. Human sexual fluids and the structures of the subtle body aremicrocosmic equivalents of the substances and apparatus manipulated by the alchemist in his laboratory. With these insights, White opens the way to a new and more comprehensive understanding of the entire sweep of medieval Indian mysticism, within the broader context of south Asian Hinduism, Buddhism, Jainism, and Islam. This book is an essential reference for anyone interested in Indian yoga, alchemy, and the medieval beginnings of science.

In The Dark Side of the Enlightenment, John V. Fleming shows how the impulses of the European Enlightenment generally associated with great strides in the liberation of human thought from superstition and traditional religion were challenged by tenacious religious ideas or channeled into the darker pursuits of the esoteric and the occult. His engaging topics include the stubborn survival of the miraculous, the Enlightenment roles of Rosicrucianism and Freemasonry, and the widespread pursuit of magic and alchemy.

Though we tend not to associate what was once called alchemy with what we now call chemistry, Fleming shows that the difference is merely one of linguistic modernization. Alchemy was once the chemistry, of Arabic derivation, and its practitioners were among the principal scientists and physicians of their ages. No point is more important for understanding the strange and fascinating figures in this book than the prestige of alchemy among the learned men of the age.

Fleming follows some of these complexities and contradictions of the Age of Lights into the biographies of two of its extraordinary offspring. The first is the controversial wizard known as Count Cagliostro, the Egyptian freemason, unconventional healer, and alchemist known most infamously for his ambiguous association with the Affair of the Diamond Necklace, which history has viewed as among the possible harbingers of the French Revolution and a major contributing factor in the growing unpopularity of Marie Antoinette. Fleming also reviews the career of Julie de Krudener, the sentimental novelist, Pietist preacher, and political mystic who would later become notorious as a prophet.

Impressively researched and wonderfully erudite, this rich narrative history sheds light on some lesser-known mental extravagances and beliefs of the Enlightenment era and brings to life some of the most extraordinary characters ever encountered either in history or fiction."

"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.

Naqada is a sleepy little town in Upper Egypt, that gives its name to a crucial period in the prehistory of Egypt. In 1895, William Matthew Flinders Petrie, the 'father' of Egyptian archaeology, stumbled upon a necropolis, belonging to a very ancient city of several thousand inhabitants. With Petrie's usual luck, he'd made yet another archaeological find of seismic proportions -- not just an ancient city a quarter the size of Ur in Mesopotamia, a rare enough find, but the capital of the earliest state established in Egypt! Petrie's fateful walk through the desert led him to a lost city, known to the Greeks as Ombos, the Citadel of Seth. Seth, the Hidden God, once ruled in this ancient place before it was abandoned to the sands of the desert. All this forbidden knowledge was quickly reburied in academic libraries, where its stunning magical secrets had lain, largely unrevealed, for more than a century -- until now.

This richly illustrated history provides a readable and fresh approach to the extensive and complex story of witchcraft and magic. Telling the story from the dawn of writing in the ancient world to the globally successful Harry Potter films, the authors explore a wide range of magical beliefs and practices, the rise of the witch trials, and the depiction of the Devil-worshipping witch. The book also focuses on the more recent history of witchcraft and magic, from the Enlightenment to the present, exploring the rise of modern magic, the anthropology of magic around the globe, and finally the cinematic portrayal of witches and magicians, from The Wizard of Oz to Charmed and Buffy the Vampire Slayer.

The Hay archive of Coptic manuscripts consists of seven fragmentary sheets of leather bearing spells for divination, protection, healing, personal advancement, cursing and the satisfaction of sexual desire. Purchased from the heir of the Scottish Egyptologist and draughtsman, Robert Hay (1799–1863), the manuscripts arrived at the British Museum in 1868. Since they were first published in the 1930s, they were understood to be the work of a single copyist writing around AD 600 in the Theban region of Upper Egypt. The present volume has confirmed, nuanced or challenged these assessments on the basis of scientific analysis and close study of the manuscripts. Prompted by the urgent conservation needs of the corpus, this study seeks to provide a model, integrated approach to the publication of ancient texts as archaeological objects by providing a full record of provenance and collection history; scientific analysis; conservation approach and treatment; a new complete edition and translation of the Coptic texts; and an extended discussion of the cultural context of production. Written on poorly processed calf, sheep and goat skin, the manuscripts were copied by multiple non-professional writers in the 8th–9th centuries. Employing a striking combination of ancient Egyptian, Graeco-Roman, biblical and extra-biblical motifs, their contents represent a Christian milieu making use of the mechanics of earlier ‘magical’ practice in a period well after the arrival of Islam.

In this provocative book, Marla Segol explores the development of the kabbalistic cosmology underlying Western sex magic. Drawing extensively on Jewish myth and ritual, Segol tells the powerful story of the relationship between the divine and the human body in late antique Jewish esotericism, in medieval kabbalah, and in New Age ritual practice. Kabbalah and Sex Magic traces the evolution of a Hebrew microcosm that models the powerful interaction of human and divine bodies at the heart of both kabbalah and some forms of Western sex magic. Focusing on Jewish esoteric and medical sources from the fifth to the twelfth century from Byzantium, Persia, Iberia, and southern France, Segol argues that in its fully developed medieval form, kabbalah operated by ritualizing a mythos of divine creation by means of sexual reproduction. She situates in cultural and historical context the emergence of Jewish cosmological models for conceptualizing both human and divine bodies and the interactions between them, arguing that all these sources position the body and its senses as the locus of culture and the means of reproducing it. Segol explores the rituals acting on these models, attending especially to their inherent erotic power, and ties these to contemporary Western sex magic, showing that such rituals have a continuing life. Asking questions about its cosmology, myths, and rituals, Segol poses even larger questions about the history of kabbalah, the changing conceptions of the human relation to the divine, and even the nature of religious innovation itself. This groundbreaking book will appeal to students and scholars of Jewish studies, religion, sexuality, and magic.

The most detailed analysis of the techniques of Solomonic magic from the seventh to the nineteenth century ever published. This volume explores the methods of Solomonic magic in Alexandria, tracing how the tradition passed through Byzantium (the Hygromanteia) to the Latin Clavicula Salomonis and its English incarnation as the Key of Solomon. Discover specific magical techniques such as the invocation of the gods, the binding of demons, the use of the four demon Kings, and the construction of the circle and lamen. The use of amulets, talismans, and phylacteries is outlined along with their methods of construction. Also included are explanations of the structures and steps of Solomonic evocation, the facing directions, practical considerations, the use of thwarting angels, achieving invisibility, sacrifice, love magic, treasure finding and the binding, imprisoning, and licensing of spirits.

America Bewitched is the first major history of witchcraft in America - from the Salem witch trials of 1692 to the present day. The infamous Salem trials are etched into the consciousness of modern America, the human toll a reminder of the dangers of intolerance and persecution. The refrain 'Remember Salem!' was invoked frequently over the ensuing centuries. As time passed, the trials became a milepost measuring the distance America had progressed from its colonial past, its victims now the righteous and their persecutors the shamed. Yet the story of witchcraft did not end as the American Enlightenment dawned - a new, long, and chilling chapter was about to begin. Witchcraft after Salem was not just a story of fire-side tales, legends, and superstitions: it continued to be a matter of life and death, souring the American dream for many. We know of more people killed as witches between 1692 and the 1950s than were executed before it. Witches were part of the story of the decimation of the Native Americans, the experience of slavery and emancipation, and the immigrant experience; they were embedded in the religious and social history of the country. Yet the history of American witchcraft between the eighteenth and the twentieth century also tells a less traumatic story, one that shows how different cultures interacted and shaped each other's languages and beliefs. This is therefore much more than the tale of one persecuted community: it opens a fascinating window on the fears, prejudices, hopes, and dreams of the American people as their country rose from colony to superpower.