Ranging from the pre-Christian era to Robert Boyle and Isaac Newton at the end of the seventeenth century, this Reader covers a broad range of alchemical authors and works. Organized chronologically, it includes around thirty selections in authoritative but lightly-modernized versions. The selections will provide the reader with a basic introduction to the field and its interdisciplinary links with science and medicine, philosophy, religion, and literature and the arts.

In Obeah, Race and Racism, Eugenia O'Neal vividly discusses the tradition of African magic and witchcraft, traces its voyage across the Atlantic and its subsequent evolution on the plantations of the New World, and provides a detailed map of how English writers, poets and dramatists interpreted it for English audiences. The triangular trade in guns and baubles, enslaved Africans and gold, sugar and cotton was mirrored by a similar intellectual trade borne in the reports, accounts and stories that fed the perceptions and prejudices of everyone involved in the slave trade and no subject was more fascinating and disconcerting to Europeans than the religious beliefs of the people they had enslaved. Indeed, African magic made its own triangular voyage; starting from Africa, Obeah crossed the Atlantic to the Caribbean, then journeyed back across the ocean, in the form of traveller's narratives and plantation reports, to Great Britain where it was incorporated into the plots of scores of books and stories which went on to shape and form the world view of explorers and colonial officials in Britain's far-flung empire. O'Neal examines what British writers knew or thought they knew about Obeah and discusses how their perceptions of black people were shaped by their perceptions of Obeah. Translated or interpreted by racist writers as a devil-worshipping religion, Obeah came to symbolize the brutality, savagery and superstition in which blacks were thought to be immured by their very race. For many writers, black belief in Obeah proved black inferiority and justified both slavery and white colonial domination. The English reading public became generally convinced that Obeah was evil and that blacks were, at worst, devil worshippers or, at best, extremely stupid and credulous. And because books and stories on Obeah continued to promulgate either of the two prevailing perspectives, and sometimes both together until at least the 1950s, theories of black inferiority continue to hold sway in Great Britain today.

This is the second, and extensively revised, edition of the first full-scale scholarly study of what is arguably the only fully-formed religion that England has ever given the world: that of modern pagan witchcraft, which has now spread from English shores across four continents. Ronald Hutton examines the nature of that religion and its development, and offers a history of attitudes to witchcraft, paganism and magic in British society since 1800. Its pages reveal village cunning folk, Victorian ritual magicians, classicists and archaeologists, leaders of woodcraft and scouting movements, Freemasons, and members of rural secret societies. We also find some of the leading figures of English literature, from the Romantic poets to W. B. Yeats, D. H. Lawrence and Robert Graves, as well as the main personalities who have represented pagan witchcraft to the public world since 1950. Thriller writers like Dennis Wheatley, and films and television programmes, get similar coverage, as does tabloid journalism. The material is by its very nature often sensational, and care is taken throughout to distinguish fact from fantasy, in a manner not hitherto applied to most of the stories involved. Consistently densely researched, Triumph of the Moon presents an authoritative insight into an aspect of modern cultural history which has attracted sensational publicity but has hitherto been little understood. This edition incorporates all of the new research carried out into the subject by the author, and by others who have often been inspired by this book, during the twenty years since it was first published.

Sophia Elizabeth De Morgan (1809-1892) was the wife of the mathematician and logician Augustus De Morgan and mother of the celebrated ceramicist William De Morgan. In this book, published in 1863, De Morgan, writing as 'CD' - with a preface by her husband signed as 'AB' - acknowledges that alleged spirit manifestations have faced much criticism and scepticism, but argues that it was a little-understood phenomenon that merited further investigation. She spent a decade on this research, and focused on the role of the mediums, people who were believed to communicate with the spirit world. She was aided in this by the arrival of a medium who lived with the De Morgan family for six years. Her chapters also examine in depth the process of dying and ideas about the afterlife. A first-hand account of the nineteenth-century spiritualist world, this book provides a fascinating glimpse into Britain's changing religious landscape.

This excellent little book is a wonderful introduction to the story of the trial of the witches of Pendle in 1612. In a very lively and readable style, Christine Goodier provides a who's who of the events, as well as an interesting angle on the trials themselves. She emphasises that the accused were merely flesh and blood, not demons, arguing that they were poor, uneducated people who were at worst misguided. Her inevitable conclusion is that a terrible injustice was done 400 years ago when they were famously convicted of witchcraft and hanged.

Reuchlin’s keen interest in Jewish mysticism resulted in the original publication of this work in 1517. The first part of this dialogue reflects on messianism, the second part on the relation of the Pythagorean system to the Kabbalah, and the third on the "practical Kabbalah." The German humanist Johann Reuchlin (1455-1522) defended the value of Jewish scholarship and literature when it was unwise and unpopular to do so. As G. Lloyd Jones points out, "A marked mistrust of the Jews had developed among Christian scholars during the later Middle Ages. It was claimed that the rabbis had purposely falsified the text of the Old Testament and given erroneous explanations of passages which were capable of a christological interpretation." Christian scholars most certainly did not advocate learning the Hebrew language. Reuchlin was exceptional in pursuing and promoting Hebrew studies, believing that a working knowledge of that language was essential for a true appreciation of the Bible and rabbinic literature. Refusing to join Christian contemporaries who wished to destroy the Kabbalah and the Talmud, he spoke out against ignorance. Christians could have a useful dialogue with Jews if they gained a thorough knowledge of the writings of Jewish exegetes and philosophers. Toward that end he proposed university endowments that aroused the fury of opponents and led to the famous "battle of the books." Reuchlin's keen interest in Jewish mysticism resulted in the publication of De arte cabalistica in 1517. The first part of this dialogue reflects on messianism, the second part on the relation of the Pythagorean system to the Kabbalah, and tdhe third on the "practical Kabbalah." According to Jones, "Reuchlin demonstrates how Christians can make profitable use of Jewish mystical writings, and therefore shares with the reader his understanding of the art of the Kabbalah." That art will reach more readers in this modern English-language translation by Martin and Sarah Goodman. It reinforces the historical importance of the man who prevented the destruction of Jewish books and anticipated the more liberal climate of the Reformation.

During the late thirteenth and early fourteenth centuries a group of monks with occult interests donated what became a remarkable collection of more than thirty magic texts to the library of the Benedictine abbey of St. Augustine's in Canterbury. The monks collected texts that provided positive justifications for the practice of magic and books in which works of magic were copied side by side with works of more licit genres. In Magic in the Cloister, Sophie Page uses this collection to explore the gradual shift toward more positive attitudes to magical texts and ideas in medieval Europe. She examines what attracted monks to magic texts, in spite of the dangers involved in studying condemned works, and how they combined magic with their intellectual interests and monastic life. By showing how it was possible for religious insiders to integrate magical studies with their orthodox worldview, Magic in the Cloister contributes to a broader understanding of the role of magical texts and ideas and their acceptance in the late Middle Ages.