The Akkadian series Maqlu, 'Burning', remains the most important magical text against witchcraft from Mesopotamia and perhaps from the entire ancient Near East. Maqlu is a nine-tablet work consisting of the text of almost 100 incantations and accompanying rituals directed against witches and witchcraft. The work prescribes a single complex ceremony and stands at the end of a complex literary and ceremonial development. Thus, Maqlu provides important information not only about the literary forms and cultural ideas of individual incantations, but also about larger ritual structures and thematic relations of complex ceremonies. This new edition of the standard text contains a synoptic edition of all manuscripts, a composite text in transliteration, an annotated transcription and translation. "These were only minor remarks scribbled in the margins of an excellent and most welcome edition of Maqlu, a real monument. This book is the firm foundation on which future studies on Maqlu will be based." Marten Stol, NINO Leiden, Bibliotheca Orientalis lxxIII n Degrees 5-6, September-December 2016

Naming the Witch explores the recent series of witchcraft accusations and killings in East Java, which spread as the Suharto regime slipped into crisis and then fell. After many years of ethnographic work focusing on the origins and nature of violence in Indonesia, Siegel came to the conclusion that previous anthropological explanations of witchcraft and magic, mostly based on sociological conceptions but also including the work of E.E. Evans-Pritchard and Claude Levi-strauss, were simply inadequate to the task of providing a full understanding of the phenomena associated with sorcery, and particularly with the ideas of power connected with it. Previous explanations have tended to see witchcraft in simple opposition to modernism and modernity (enchantment vs. disenchantment). The author sees witchcraft as an effect of culture, when the latter is incapable of dealing with accident, death, and the fear of the disintegration of social and political relations. He shows how and why modernization and witchcraft can often be companiens, as people strive to name what has hitherto been unnameable.

Magic has regularly been configured as a definitively non-modern phenomenon, juxtaposed to the distinctly modern models of religion and science. As a category, however, magic has remained stubbornly amorphous. Randall Styers seeks to account for the extraordinary vitality of scholarly discourse purporting to define and explain magic despite its failure to do just that. He argues that it can best be explained in light of the European and Euro-American drive to establish and secure their own identity as normative: rational-scientific, judicial-ethical, industrious, productive, and heterosexual. Magic has served to designate a form of alterity or deviance against which dominant Western notions of appropriate religious piety, legitimate scientific rationality, and orderly social relations are brought into relief.

From Shirley MacLaine's spiritual biography "Out on a Limb" to the teenage witches in the film "The Craft, " New Age and Neopagan beliefs have made sensationalistic headlines. In the mid- to late 1990s, several important scholarly studies of the New Age and Neopagan movements were published, attesting to academic as well as popular recognition that these religions are a significant presence on the contemporary North American religious landscape. Self-help books by New Age channelers and psychics are a large and growing market; annual spending on channeling, self-help businesses, and alternative health care is at $10 to $14 billion; an estimated 12 million Americans are involved with New Age activities; and American Neopagans are estimated at around 200,000. "New Age and Neopagan Religions in America" introduces the beliefs and practices behind the public faces of these controversial movements, which have been growing steadily in late twentieth- and early twenty-first-century America.

What is the New Age movement, and how is it different from and similar to Neopaganism in its underlying beliefs and still-evolving practices? Where did these decentralized and eclectic movements come from, and why have they grown and flourished at this point in American religious history? What is the relationship between the New Age and Neopaganism and other religions in America, particularly Christianity, which is often construed as antagonistic to them? Drawing on historical and ethnographic accounts, Sarah Pike explores these questions and offers a sympathetic yet critical treatment of religious practices often marginalized yet soaring in popularity. The book provides a general introduction to the varieties of New Age and Neopagan religions in the United States today as well as an account of their nineteenth-century roots and emergence from the 1960s counterculture. Covering such topics as healing, gender and sexuality, millennialism, and ritual experience, it also furnishes a rich description and analysis of the spiritual worlds and social networks created by participants.

Kimberly B. Stratton investigates the cultural and ideological motivations behind early imaginings of the magician, the sorceress, and the witch in the ancient world. Accusations of magic could carry the death penalty or, at the very least, marginalize the person or group they targeted. But Stratton moves beyond the popular view of these accusations as mere slander. In her view, representations and accusations of sorcery mirror the complex struggle of ancient societies to define authority, legitimacy, and Otherness.

Stratton argues that the concept "magic" first emerged as a discourse in ancient Athens where it operated part and parcel of the struggle to define Greek identity in opposition to the uncivilized "barbarian" following the Persian Wars. The idea of magic then spread throughout the Hellenized world and Rome, reflecting and adapting to political forces, values, and social concerns in each society. Stratton considers the portrayal of witches and magicians in the literature of four related periods and cultures: classical Athens, early imperial Rome, pre-Constantine Christianity, and rabbinic Judaism. She compares patterns in their representations of magic and analyzes the relationship between these stereotypes and the social factors that shaped them.

Stratton's comparative approach illuminates the degree to which magic was (and still is) a cultural construct that depended upon and reflected particular social contexts. Unlike most previous studies of magic, which treated the classical world separately from antique Judaism, "Naming the Witch" highlights the degree to which these ancient cultures shared ideas about power and legitimate authority, even while constructing and deploying those ideas in different ways. The book also interrogates the common association of women with magic, denaturalizing the gendered stereotype in the process. Drawing on Michel Foucault's notion of discourse as well as the work of other contemporary theorists, such as Homi K. Bhabha and Bruce Lincoln, Stratton's bewitching study presents a more nuanced, ideologically sensitive approach to understanding the witch in Western history.

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.

2014 Reprint of 1926 Edition. Full facsimile of the original edition, not reproduced with Optical Recognition Software. In this essay, Hall clearly sets forth the relationship of the fire symbols to the life forces within the human body. Special treatment is given to the subjects of the ductless glands and the part which they play in the development of spiritual consciousness. Mr. Hall describes how man's body is a living temple and how the places of initiation and ritual in the temple's various chambers and passageways symbolize processes occurring in the human body.

Scotland, in common with the rest of Europe, was troubled from time to time by outbreaks of witchcraft which the authorities sought to contain and then to suppress, and the outbreak of 1658-1662 is generally agreed to represent the high water mark of Scottish persecution. These were peculiar years for Scotland. This work deals with this subject.

2013 Reprint of 1925 Edition. Full facsimile of the original edition, not reproduced with Optical Recognition Software. "The Hermetic Marriage" explains certain alchemical symbols in the nature of all things. Taking the chemistry of human relationships as the basis, this essay describes the true preparation of a Philosopher's Stone and Elixir of Life, according to the fundamentals laid down by Hermes and the ancient Egyptian priest craft. Manly P. Hall (1901-1990) founded the Philosophical Research Society in 1934, a non-profit organization dedicated to the dissemination of useful knowledge in the fields of philosophy, comparative religion and psychology. In his long career, spanning more than 70 years of dynamic public activity, Mr. Hall delivered over 8000 lectures in the United States and abroad, authored over 150 books and essays, and wrote countless magazine articles.

2013 Reprint of 1949 Edition. Full facsimile of the original edition, not reproduced with Optical Recognition Software. This is Part Two of Manly's "The Adepts in the Western Esoteric Tradition," originally published in 1949. Herein is set forth the origin of the concept of alchemy, its rise in Egypt as the secret doctrine of Hermes, its migration to Arabia, and its relation to the early schools of Christianity. The course of the alchemical mystery is followed from the Near East through the Byzantine Empire and into Europe. During these travels many pioneers in this field are met, including Roger Bacon, Paracelsus, Raymond Lully, and Nicholas Flamel. The letters of Sendivogius to the Brotherhood of the Rosy Cross, almost completely unknown to the modern world, are discussed. Illustrated Edition.