Magic (supernatural)

4038:" to describe the early development of both. Malinowski similarly understood magic to Marett, tackling the issue in a 1925 article. He rejected Frazer's evolutionary hypothesis that magic was followed by religion and then science as a series of distinct stages in societal development, arguing that all three were present in each society. In his view, both magic and religion "arise and function in situations of emotional stress" although whereas religion is primarily expressive, magic is primarily practical. He therefore defined magic as "a practical art consisting of acts which are only means to a definite end expected to follow later on". For Malinowski, magical acts were to be carried out for a specific end, whereas religious ones were ends in themselves. He for instance believed that fertility rituals were magical because they were carried out with the intention of meeting a specific need. As part of his 3989:. Durkheim was of the view that both magic and religion pertained to "sacred things, that is to say, things set apart and forbidden". Where he saw them as being different was in their social organisation. Durkheim used the term magic to describe things that were inherently anti-social, existing in contrast to what he referred to as a Church, the religious beliefs shared by a social group; in his words, "There is no Church of magic." Durkheim expressed the view that "there is something inherently anti-religious about the maneuvers of the magician", and that a belief in magic "does not result in binding together those who adhere to it, nor in uniting them into a group leading a common life." Durkheim's definition encounters problems in situations—such as the rites performed by Wiccans—in which acts carried out communally have been regarded, either by practitioners or observers, as being magical. 1865: 1698:

classes. In contrast to these negative associations, many practitioners of activities that have been labelled magical have emphasised that their actions are benevolent and beneficial. This conflicted with the common Christian view that all activities categorised as being forms of magic were intrinsically bad regardless of the intent of the magician, because all magical actions relied on the aid of demons. There could be conflicting attitudes regarding the practices of a magician; in European history, authorities often believed that cunning folk and traditional healers were harmful because their practices were regarded as magical and thus stemming from contact with demons, whereas a local community might value and respect these individuals because their skills and services were deemed beneficial.

3917:, Tylor characterized magic as beliefs based on "the error of mistaking ideal analogy for real analogy". In Tylor's view, "primitive man, having come to associate in thought those things which he found by experience to be connected in fact, proceeded erroneously to invert this action, and to conclude that association in thought must involve similar connection in reality. He thus attempted to discover, to foretell, and to cause events by means of processes which we can now see to have only an ideal significance". Tylor was dismissive of magic, describing it as "one of the most pernicious delusions that ever vexed mankind". Tylor's views proved highly influential, and helped to establish magic as a major topic of anthropological research. 3855:, magic has been a "central theme in the theoretical literature" produced by scholars operating in these academic disciplines. Magic is one of the most heavily theorized concepts in the study of religion, and also played a key role in early theorising within anthropology. Styers believed that it held such a strong appeal for social theorists because it provides "such a rich site for articulating and contesting the nature and boundaries of modernity". Scholars have commonly used it as a foil for the concept of religion, regarding magic as the "illegitimate (and effeminized) sibling" of religion. Alternately, others have used it as a middle-ground category located between religion and science. 4247:. By means of rites the magician's relationship to the supernatural and his entry into a closed professional class is established (often through rituals that simulate death and rebirth into a new life). However, Berger and Ezzy explain that since the rise of Neopaganism, "As there is no central bureaucracy or dogma to determine authenticity, an individual's self-determination as a Witch, Wiccan, Pagan or Neopagan is usually taken at face value". Ezzy argues that practitioners' worldviews have been neglected in many sociological and anthropological studies and that this is because of "a culturally narrow understanding of science that devalues magical beliefs". 3859:

adaptable as a polemical and ideological tool". The links that intellectuals made between magic and those they characterized as primitives helped to legitimise European and Euro-American imperialism and colonialism, as these Western colonialists expressed the view that those who believed in and practiced magic were unfit to govern themselves and should be governed by those who, rather than believing in magic, believed in science and/or (Christian) religion. In Bailey's words, "the association of certain peoples with magic served to distance and differentiate them from those who ruled over them, and in large part to justify that rule."

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religion with organised cult. By saying that magic was inherently non-social, Mauss had been influenced by the traditional Christian understandings of the concept. Mauss deliberately rejected the intellectualist approach promoted by Frazer, believing that it was inappropriate to restrict the term magic to sympathetic magic, as Frazer had done. He expressed the view that "there are not only magical rites which are not sympathetic, but neither is sympathy a prerogative of magic, since there are sympathetic practices in religion".

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misunderstanding which leads it to replace the laws of nature by psychological ones". Freud emphasizes that what led primitive men to come up with magic is the power of wishes: "His wishes are accompanied by a motor impulse, the will, which is later destined to alter the whole face of the earth to satisfy his wishes. This motor impulse is at first employed to give a representation of the satisfying situation in such a way that it becomes possible to experience the satisfaction by means of what might be described as motor

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further divided this magic into two forms, the "homeopathic (imitative, mimetic)" and the "contagious". The former was the idea that "like produces like", or that the similarity between two objects could result in one influencing the other. The latter was based on the idea that contact between two objects allowed the two to continue to influence one another at a distance. Like Taylor, Frazer viewed magic negatively, describing it as "the bastard sister of science", arising from "one great disastrous fallacy".

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believers in magic, with some of them moving away from this and into religion. He believed that both magic and religion involved a belief in spirits but that they differed in the way that they responded to these spirits. For Frazer, magic "constrains or coerces" these spirits while religion focuses on "conciliating or propitiating them". He acknowledged that their common ground resulted in a cross-over of magical and religious elements in various instances; for instance he claimed that the

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they have specific unusual powers or talents. Different societies have different social regulations regarding who can take on such a role; for instance, it may be a question of familial heredity, or there may be gender restrictions on who is allowed to engage in such practices. A variety of personal traits may be credited with giving magical power, and frequently they are associated with an unusual birth into the world. For instance, in Hungary it was believed that a

4125:, who find the modern concept of magic inappropriate and favour more specific terms originating within the framework of the ancient cultures which they are studying. Alternately, this term implies that all categories of magic are ethnocentric and that such Western preconceptions are an unavoidable component of scholarly research. This century has seen a trend towards emic ethnographic studies by scholar practitioners that explicitly explore the emic/etic divide. 4197: 1744: 3067: 2910: 4276: 1361: 4182: 1919: 9840: 2442:. Communal curses carried out in public declined after the Greek classical period, but private curses remained common throughout antiquity. They were distinguished as magical by their individualistic, instrumental and sinister qualities. These qualities, and their perceived deviation from inherently mutable cultural constructs of normality, most clearly delineate ancient magic from the religious rituals of which they form a part. 3871: 9852: 2186:. These magical practices of Judaic folk religion which became part of practical Kabbalah date from Talmudic times. The Talmud mentions the use of charms for healing, and a wide range of magical cures were sanctioned by rabbis. It was ruled that any practice actually producing a cure was not to be regarded superstitiously and there has been the widespread practice of medicinal amulets, and folk remedies ( 3457:

as primitives and savages whose belief systems were diabolical and needed to be eradicated and replaced by Christianity. Because Europeans typically viewed these non-European peoples as being morally and intellectually inferior to themselves, it was expected that such societies would be more prone to practicing magic. Women who practiced traditional rites were labelled as witches by the Europeans.

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of socially and culturally acceptable actions in respect to numinous or occult entities or forces. Even more, basically, they serve to delineate arenas of appropriate belief." In this, he noted that "drawing these distinctions is an exercise in power". This tendency has had repercussions for the study of magic, with academics self-censoring their research because of the effects on their careers.

4372: 1576:(1858–1917), employs the term to describe private rites and ceremonies and contrasts it with religion, which it defines as a communal and organised activity. By the 1990s many scholars were rejecting the term's utility for scholarship. They argued that the label drew arbitrary lines between similar beliefs and practices that were alternatively considered religious, and that it constituted 3807:

have "varied dramatically across time and between cultures". Scholars have engaged in extensive debates as to how to define magic, with such debates resulting in intense dispute. Throughout such debates, the scholarly community has failed to agree on a definition of magic, in a similar manner to how they have failed to agree on a definition of religion. According with scholar of religion

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accused and convicted of witchcraft in this period might have been because their position was more legally vulnerable, with women having little or no legal standing that was independent of their male relatives. The conceptual link between women and magic in Western culture may be because many of the activities regarded as magical—from rites to encourage fertility to potions to induce

1312:, foreignness, and primitivism; indicating that it is "a powerful marker of cultural difference" and likewise, a non-modern phenomenon. During the late nineteenth and early twentieth centuries, Western intellectuals perceived the practice of magic to be a sign of a primitive mentality and also commonly attributed it to marginalised groups of people. 4113:(outsider) term when applied to non-Western societies and even within specific Western societies. For this reason, academics like Michael D. Bailey suggest abandon the term altogether as an academic category. During the twentieth century, many scholars focusing on Asian and African societies rejected the term magic, as well as related concepts like 4096:, magic, science, and religion all have their own "quality of rationality", and have been influenced by politics and ideology. As opposed to religion, Tambiah suggests that mankind has a much more personal control over events. Science, according to Tambiah, is "a system of behavior by which man acquires mastery of the environment." 2226: 3894:, and came to preoccupy much anthropological thought on the subject. This approach was situated within the evolutionary models which underpinned thinking in the social sciences during the early 19th century. The first social scientist to present magic as something that predated religion in an evolutionary development was 3340:

Protestants often used the accusation of magic against other Protestant groups which they were in contest with. In this way, the concept of magic was used to prescribe what was appropriate as religious belief and practice. Similar claims were also being made in the Islamic world during this period. The Arabian cleric

1806:, or "Burning", in which the caster of the spell would transfer the guilt for all their misdeeds onto various objects such as a strip of dates, an onion, and a tuft of wool. The person would then burn the objects and thereby purify themself of all sins that they might have unknowingly committed. A whole genre of 1821:, an expert in the magical arts. The profession was generally passed down from generation to generation and was held in extremely high regard and often served as advisors to kings and great leaders. An āšipu probably served not only as a magician, but also as a physician, a priest, a scribe, and a scholar. 3063:

wickedness or the existence of nefarious beings who practice it. These misinterpretations stem from numerous acts or rituals that have been performed throughout antiquity, and due to their exoticism from the commoner's perspective, the rituals invoked uneasiness and an even stronger sense of dismissal.

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Mauss set forth his conception of magic in a 1902 essay, "A General Theory of Magic". Mauss used the term magic in reference to "any rite that is not part of an organized cult: a rite that is private, secret, mysterious, and ultimately tending towards one that is forbidden". Conversely, he associated

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The context in which scholars framed their discussions of magic was informed by the spread of European colonial power across the world in the modern period. These repeated attempts to define magic resonated with broader social concerns, and the pliability of the concept has allowed it to be "readily

3818:, the word magic might simply be understood as denoting management of forces, which, as an activity, is not weighted morally and is accordingly a neutral activity from the start of a magical practice, but by the will of the magician, is thought to become and to have an outcome which represents either 3654:

The term magic has become pervasive in the popular imagination and idiom. In contemporary contexts, the word magic is sometimes used to "describe a type of excitement, of wonder, or sudden delight", and in such a context can be "a term of high praise". Despite its historical contrast against science,

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In the sixteenth century, European societies began to conquer and colonise other continents around the world, and as they did so they applied European concepts of magic and witchcraft to practices found among the peoples whom they encountered. Usually, these European colonialists regarded the natives

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being regarded as a charlatan whose ritual practices were fraudulent, strange, unconventional, and dangerous. As noted by Davies, for the ancient Greeks—and subsequently for the ancient Romans—"magic was not distinct from religion but rather an unwelcome, improper expression of it—the religion of the

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Anthropological and sociological theories of magic generally serve to sharply demarcate certain practices from other, otherwise similar practices in a given society. According to Bailey: "In many cultures and across various historical periods, categories of magic often define and maintain the limits

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stated that the word magic was "beyond simple definition", and had "a range of meanings". Similarly, the historian Michael D. Bailey characterised magic as "a deeply contested category and a very fraught label"; as a category, he noted, it was "profoundly unstable" given that definitions of the term

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existed. Such spells were believed to cause a person to fall in love with another person, restore love which had faded, or cause a male sexual partner to be able to sustain an erection when he had previously been unable. Other spells were used to reconcile a man with his patron deity or to reconcile

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In Western societies, the practice of magic, especially when harmful, was usually associated with women. For instance, during the witch trials of the early modern period, around three quarters of those executed as witches were female, to only a quarter who were men. That women were more likely to be

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Where Frazer differed from Tylor was in characterizing a belief in magic as a major stage in humanity's cultural development, describing it as part of a tripartite division in which magic came first, religion came second, and eventually science came third. For Frazer, all early societies started as

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Tylor's ideas were adopted and simplified by James Frazer. He used the term magic to mean sympathetic magic, describing it as a practice relying on the magician's belief "that things act on each other at a distance through a secret sympathy", something which he described as "an invisible ether". He

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for instance stated that "Magic is another word that makes people uneasy, so I use it deliberately, because the words we are comfortable with, the words that sound acceptable, rational, scientific, and intellectually correct, are comfortable precisely because they are the language of estrangement."

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As educated elites in Western societies increasingly rejected the efficacy of magical practices, legal systems ceased to threaten practitioners of magical activities with punishment for the crimes of diabolism and witchcraft, and instead threatened them with the accusation that they were defrauding

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notes the presence of four distinct meanings of the term witchcraft in the English language. Historically, the term primarily referred to the practice of causing harm to others through supernatural or magical means. This remains, according to Hutton, "the most widespread and frequent" understanding

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p. 217 Geoffrey W. Bromiley 1986 2007 "D. Aramaic Incantation Bowls. One important source of knowledge about Jewish magical practices is the nearly eighty extant incantation bowls made by Jews in Babylonia during the Sassanian period (ad 226–636). ... Though the exact use of the bowls is disputed,

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Economic incentives can encourage individuals to identify as magicians. In the cases of various forms of traditional healer, as well as the later stage magicians or illusionists, the label of magician could become a job description. Others claim such an identity out of a genuinely held belief that

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put forward the argument that scholars should look at the magical worldview of a given society on its own terms rather than trying to rationalize it in terms of Western ideas about scientific knowledge. Their ideas were heavily criticised by other anthropologists, who argued that they had set up a

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Many of the practices which have been labelled magic can be performed by anyone. For instance, some charms can be recited by individuals with no specialist knowledge nor any claim to having a specific power. Others require specialised training in order to perform them. Some of the individuals who

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Bailey noted that, as of the early 21st century, few scholars sought grand definitions of magic but instead focused with "careful attention to particular contexts", examining what a term like magic meant to a given society; this approach, he noted, "call into question the legitimacy of magic as a

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After a person died, his or her corpse would be mummified and wrapped in linen bandages to ensure that the deceased's body would survive for as long as possible because the Egyptians believed that a person's soul could only survive in the afterlife for as long as his or her physical body survived

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The ancient Mesopotamians also used magic intending to protect themselves from evil sorcerers who might place curses on them. Black magic as a category did not exist in ancient Mesopotamia, and a person legitimately using magic to defend themselves against illegitimate magic would use exactly the

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This spread of European colonial power across the world influenced how academics would come to frame the concept of magic. In the nineteenth century, several scholars adopted the traditional, negative concept of magic. That they chose to do so was not inevitable, for they could have followed the

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Ars Magica or magic is a major component and supporting contribution to the belief and practice of spiritual, and in many cases, physical healing throughout the Middle Ages. Emanating from many modern interpretations lies a trail of misconceptions about magic, one of the largest revolving around

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Those regarded as being magicians have often faced suspicion from other members of their society. This is particularly the case if these perceived magicians have been associated with social groups already considered morally suspect in a particular society, such as foreigners, women, or the lower

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Randall Styers noted that attempting to define magic represents "an act of demarcation" by which it is juxtaposed against "other social practices and modes of knowledge" such as religion and science. The historian Karen Louise Jolly described magic as "a category of exclusion, used to define an

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The term magic was used liberally by Freud. He also saw magic as emerging from human emotion but interpreted it very differently to Marett. Freud explains that "the associated theory of magic merely explains the paths along which magic proceeds; it does not explain its true essence, namely the

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65 3-4 Pontificio Istituto biblico, Pontificio Istituto biblico. Facoltà di studi dell'antico oriente - 1996 "may have been Jewish, but Aramaic incantation bowls also commonly circulated in pagan communities". ... Lilith was, of course, the frequent subject of concern in incantation bowls and

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The magic-religion-science triangle developed in European society based on evolutionary ideas i.e. that magic evolved into religion, which in turn evolved into science. However using a Western analytical tool when discussing non-Western cultures, or pre-modern forms of Western society, raises

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and found that healing magic appeared alongside rituals for killing people, gaining wealth, or personal advantage, and coercing women into sexual submission. Archaeology is contributing to a fuller understanding of ritual practices performed in the home, on the body and in monastic and church

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Marett viewed magic as a response to stress. In a 1904 article, he argued that magic was a cathartic or stimulating practice designed to relieve feelings of tension. As his thought developed, he increasingly rejected the idea of a division between magic and religion and began to use the term

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sacramental and devotional practices as being magical rather than religious. Many Roman Catholics were concerned by this allegation and for several centuries various Roman Catholic writers devoted attention to arguing that their practices were religious rather than magical. At the same time,

1799:, or "The Burning". The person viewed as being afflicted by witchcraft would create an effigy of the sorcerer and put it on trial at night. Then, once the nature of the sorcerer's crimes had been determined, the person would burn the effigy and thereby break the sorcerer's power over them. 1973:

is centered on the power of words to bring things into being. Karenga explains the pivotal power of words and their vital ontological role as the primary tool used by the creator to bring the manifest world into being. Because humans were understood to share a divine nature with the gods,

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the phenomenon of people applying the concept of magic to refer to themselves and their own practices and beliefs goes as far back as late antiquity. However, even among those throughout history who have described themselves as magicians, there has been no common ground of what magic is.

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Mauss argues that the powers of both specialist and common magicians are determined by culturally accepted standards of the sources and the breadth of magic: a magician cannot simply invent or claim new magic. In practice, the magician is only as powerful as his peers believe him to be.

2906:. The Christian view was that magic was a product of the Babylonians, Persians, or Egyptians. The Christians shared with earlier classical culture the idea that magic was something distinct from proper religion, although drew their distinction between the two in different ways. 3597:

who had chosen to use the term and concept of magic in a positive sense. Various writers also used the concept of magic to criticise religion by arguing that the latter still displayed many of the negative traits of the former. An example of this was the American journalist

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was an indigenous African term rather than the result of earlier inter-continental encounters. Sometimes, colonised populations themselves adopted these European concepts for their own purposes. In the early nineteenth century, the newly independent Haitian government of

1617:. Anthropologist Susan Greenwood writes that "Since the Renaissance, high magic has been concerned with drawing down forces and energies from heaven" and achieving unity with divinity. High magic is usually performed indoors while witchcraft is often performed outdoors. 3834:

and sorcery. Opinion differs on how religion and magic are related to each other with respect development or to which developed from which, some think they developed together from a shared origin, some think religion developed from magic, and some, magic from religion.

5713:, 2004, p. 19. "The Jewish magical papyri and incantation bowls may also shed light on our investigation. ... However, the fact that all of these sources are generally dated from the third to fifth centuries and beyond requires us to exercise particular ..." 4216:, or cunning folk. Identities as a magician can stem from an individual's own claims about themselves, or it can be a label placed upon them by others. In the latter case, an individual could embrace such a label, or they could reject it, sometimes vehemently. 3772:

The adoption of the term magic by modern occultists can in some instances be a deliberate attempt to champion those areas of Western society which have traditionally been marginalised as a means of subverting dominant systems of power. The influential American

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would associate the child with supernatural abilities. In some cases, a ritual initiation is required before taking on a role as a specialist in such practices, and in others it is expected that an individual will receive a mentorship from another specialist.

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Magic practices such as divination, interpretation of omens, sorcery, and use of charms had been specifically forbidden in Mosaic Law and condemned in Biblical histories of the kings. Many of these practices were spoken against in the New Testament as well.

3562:, famous for his scientific achievements, also delved into alchemy and collected esoteric manuscripts, revealing his fascination with hidden knowledge. These individuals collectively embody the curiosity and exploration characteristic of the Baroque period. 1814:

The ancient Mesopotamians made no distinction between rational science and magic. When a person became ill, doctors would prescribe both magical formulas to be recited as well as medicinal treatments. Most magical rituals were intended to be performed by an

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agreed, on the grounds that its use is founded in conceptions of Western superiority and has "...served as a 'scientific' justification for converting non-European peoples from benighted superstitions..." stating that "the term magic is an important object

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If any wizard therefore or person imbued with magical contamination who is called by custom of the people a magician ... should be apprehended in my retinue, or in that of the Caesar, he shall not escape punishment and torture by the protection of his

4165:, healing procedures, and other cultural practices often regarded as magical in Western culture without any recourse to the concept of magic itself. The idea that magic should be rejected as an analytic term developed in anthropology, before moving into 3749:". For many, and perhaps most, modern Western magicians, the goal of magic is deemed to be personal spiritual development. The perception of magic as a form of self-development is central to the way that magical practices have been adopted into forms of 3132:. Along with these rituals are the adversely imbued notions of demonic participation which influence of them. The idea that magic was devised, taught, and worked by demons would have seemed reasonable to anyone who read the Greek magical papyri or the 1467:

Even earlier, magh- Proto-Indo-European root meaning "to be able, have power." It forms all or part of: dismay; deus ex machina; may (v.1) "am able;" might (n.) "bodily strength, power;" main; machine; mechanic; mechanism; mechano-; mage; magi; magic.

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used the concept as part of his argument that children were unable to clearly differentiate between the mental and the physical. According to this perspective, children begin to abandon their magical thinking between the ages of six and nine.

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One societal force in the Middle Ages more powerful than the singular commoner, the Christian Church, rejected magic as a whole because it was viewed as a means of tampering with the natural world in a supernatural manner associated with the

2972:. The historian Michael D. Bailey stated that in medieval Europe, magic was a "relatively broad and encompassing category". Christian theologians believed that there were multiple different forms of magic, the majority of which were types of 2016:

The interior walls of the pyramid of Unas, the final pharaoh of the Egyptian Fifth Dynasty, are covered in hundreds of magical spells and inscriptions, running from floor to ceiling in vertical columns. These inscriptions are known as the

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Modern scholarship has produced various definitions and theories of magic. According to Bailey, "these have typically framed magic in relation to, or more frequently in distinction from, religion and science." Since the emergence of the

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was viewed as an elemental force pervading many natural processes, and thus was fundamentally distinct from the mainstream Christian idea of demonic magic. Their ideas influenced an array of later philosophers and writers, among them

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between non-magical Western worldview and magical non-Western worldviews. The concept of the magical worldview nevertheless gained widespread use in history, folkloristics, philosophy, cultural theory, and psychology. The notion of

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in the person's tomb in hope of appeasing them. If that failed, they also sometimes took a figurine of the deceased and buried it in the ground, demanding for the gods to eradicate the spirit, or force it to leave the person alone.

2941:), another term borrowed from pre-Christian Roman culture. This Christian emphasis on the inherent immorality and wrongness of magic as something conflicting with good religion was far starker than the approach in the other large 2894:,and that these Christians retained the already implied Greco-Roman negative stereotypes of the term and extended them by incorporating conceptual patterns borrowed from Jewish thought, in particular the opposition of magic and 4066:

by which it is carried out—that is, on to the act itself. It thus comes to appear as though it is the magical act itself which, owing to its similarity with the desired result, alone determines the occurrence of that result."

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A common set of shared assumptions about the causes of evil and how to avert it are found in a form of early protective magic called incantation bowl or magic bowls. The bowls were produced in the Middle East, particularly in

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same techniques. The only major difference was that curses were enacted in secret; whereas a defense against sorcery was conducted in the open, in front of an audience if possible. One ritual to punish a sorcerer was known as

3691:—were well versed in academic literature on the subject. According to scholar of religion Henrik Bogdan, "arguably the best known emic definition" of the term magic was provided by Crowley. Crowley—who favoured the spelling ' 3460:

In various cases, these imported European concepts and terms underwent new transformations as they merged with indigenous concepts. In West Africa, for instance, Portuguese travellers introduced their term and concept of the

3187:'s De Radiis were the basis for much of medieval magic in Europe and for subsequent developments in the Renaissance. Another Arab Muslim author fundamental to the developments of medieval and Renaissance European magic was 2410:

the choices which lay outside the range of cults did not just add additional options to the civic menu, but ... sometimes incorporated critiques of the civic cults and Panhellenic myths or were genuine alternatives to

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Modern Western magic has challenged widely-held preconceptions about contemporary religion and spirituality. The polemical discourses about magic influenced the self-understanding of modern magicians, several whom—such as

3695:' over magic to distinguish it from stage illusionism—was of the view that "Magick is the Science and Art of causing Change to occur in conformity with Will". Crowley's definition influenced that of subsequent magicians. 4058:. This kind of representation of a satisfied wish is quite comparable to children's play, which succeeds their earlier purely sensory technique of satisfaction. As time goes on, the psychological accent shifts from the 3956:

in his essay "Magic and Religion"; Lang did so by highlighting how Frazer's framework relied upon misrepresenting ethnographic accounts of beliefs and practiced among indigenous Australians to fit his concept of magic.

2063:) was widespread among both living and dead ancient Egyptians. They were used for protection and as a means of "reaffirming the fundamental fairness of the universe". The oldest amulets found are from the predynastic 1682:

of the term. Moreover, Hutton also notes three other definitions in current usage; to refer to anyone who conducts magical acts, for benevolent or malevolent intent; for practitioners of the modern Pagan religion of

1487:(lesser divinities or spirits) to control and acquire powers. This concept remained pervasive throughout the Hellenistic period, when Hellenistic authors categorised a diverse range of practices—such as enchantment, 3580:

and instead regarded magical practices and beliefs as "an aberrational mode of thought antithetical to the dominant cultural logic—a sign of psychological impairment and marker of racial or cultural inferiority".

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This change in meaning was influenced by the military conflicts that the Greek city-states were then engaged in against the Persian Empire. In this context, the term makes appearances in such surviving text as

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Since the nineteenth century, academics in various disciplines have employed the term magic but have defined it in different ways and used it in reference to different things. One approach, associated with the

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There was great uncertainty in distinguishing practices of superstition, occultism, and perfectly sound scholarly knowledge or pious ritual. The intellectual and spiritual tensions erupted in the Early Modern

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examined rural communities across Europe in search of magical practices, which at the time they typically understood as survivals of ancient belief systems. It was only in the 1960s that anthropologists like

3490:(sorcery/witchcraft), suggesting that it was all conducted with harmful intent, whereas among Vodou practitioners the performance of harmful rites was already given a separate and distinct category, known as 3437:(Hasidic Rebbe). In Hasidic doctrine, the tzaddik channels Divine spiritual and physical bounty to his followers by altering the Will of God (uncovering a deeper concealed Will) through his own deveikut and 3952:. Others rejected the evolutionary framework entirely. Frazer's notion that magic had given way to religion as part of an evolutionary framework was later deconstructed by the folklorist and anthropologist 4242:

and blessed herbs, could be conceived as being magical practitioners. Traditionally, the most common method of identifying, differentiating, and establishing magical practitioners from common people is by

1481:, where it was used with negative connotations to apply to rites that were regarded as fraudulent, unconventional, and dangerous; in particular they dedicate themselves to the evocation and invocation of 3452:

In the nineteenth century, the Haitian government began to legislate against Vodou, describing it as a form of witchcraft; this conflicted with Vodou practitioners' own understanding of their religion.

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which deal above all with the evocation and invocation of spirits or jinn to control them, obtain powers and make wishes come true. These books are still important to the Islamic world specifically in

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also began looking in depth at magic in European contexts, having previously focused on examining magic in non-Western contexts. In the twentieth century, magic also proved a topic of interest to the

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applied to forms of magic that were conducted with the intention of causing harm. The later Middle Ages saw words for these practitioners of harmful magical acts appear in various European languages:

2045:. In this ritual, the priests would touch various magical instruments to various parts of the deceased's body, thereby giving the deceased the ability to see, hear, taste, and smell in the afterlife. 1706:—were associated with the female sphere. It might also be connected to the fact that many cultures portrayed women as being inferior to men on an intellectual, moral, spiritual, and physical level. 1651:

was used for selfish, harmful or evil purposes. Black magic is the malicious counterpart of the benevolent white magic. There is no consensus as to what constitutes white, gray or black magic, as

2372:, and the wish to establish Greek culture as the foundation of Western rationality, developed a theory of ancient Greek magic as primitive and insignificant, and thereby essentially separate from 3741:

These modern Western concepts of magic rely on a belief in correspondences connected to an unknown occult force that permeates the universe. As noted by Hanegraaff, this operated according to "a

3862:

Many different definitions of magic have been offered by scholars, although—according to Hanegraaff—these can be understood as variations of a small number of heavily influential theories.

3019:

was a term of condemnation. In medieval Europe, Christians often suspected Muslims and Jews of engaging in magical practices; in certain cases, these perceived magical rites—including the

3608:; he sought to critique religion by comparing it to magic, arguing that the division between the two was misplaced. The concept of magic was also adopted by theorists in the new field of 2033:, commoners began inscribing similar writings on the sides of their own coffins, hoping that doing so would ensure their own survival in the afterlife. These writings are known as the 3304:

insisted that this did not rely on the actions of demons, critics disagreed, arguing that the demons had simply deceived these magicians. By the seventeenth century the concept of

4234:

Davies noted that it was possible to "crudely divide magic specialists into religious and lay categories". He noted for instance that Roman Catholic priests, with their rites of

3000:

and ligatures (the medical use of magical objects bound to the patient) as being magical. Medieval Europe also saw magic come to be associated with the Old Testament figure of

1328:" as "the Science and Art of causing Change to occur in conformity with Will", adding a 'k' to distinguish ceremonial or ritual magic from stage magic. In modern occultism and 320: 2025:. The Pyramid Texts were strictly for royalty only; the spells were kept secret from commoners and were written only inside royal tombs. During the chaos and unrest of the 4254:

Throughout recorded history, magicians have often faced skepticism regarding their purported powers and abilities. For instance, in sixteenth-century England, the writer

3822:. Ancient African culture was in the habit customarily of always discerning difference between magic, and a group of other things, which are not magic, these things were 1686:; or as a symbol of women resisting male authority and asserting an independent female authority. Belief in witchcraft is often present within societies and groups whose 3128:

Diversified instruments or rituals used in medieval magic include, but are not limited to: various amulets, talismans, potions, as well as specific chants, dances, and

3110:

verses of Deuteronomy 18:9–12. Despite the many negative connotations which surround the term magic, there exist many elements that are seen in a divine or holy light.

1565:

between objects that allow one to influence the other. Defined in this way, magic is portrayed as the opposite to science. An alternative approach, associated with the

3172:, Al-Ḥajjāj ibn Yusuf al-Shubarbuli was able to walk on water due to his piety. According to the Quran 2:102, magic was also taught to humans by devils and the angels 3168:

gain their power by their obedience to God, while sorcerers please the devils by acts of disobedience and sacrifices and they in return do him a favor. According to

613: 9529: 4042:

approach, Malinowski saw magic not as irrational but as something that served a useful function, being sensible within the given social and environmental context.

1955:

was considered morally neutral and was applied to the practices and beliefs of both foreigners and Egyptians alike. The Instructions for Merikare informs us that

1659:, also called "neutral magic", is magic that is not performed for specifically benevolent reasons, but is also not focused towards completely hostile practices. 3745:

meaning of magic, which could not possibly have existed in earlier periods, precisely because it is elaborated in reaction to the 'disenchantment of the world

2921:, magic did not merely constitute fraudulent and unsanctioned ritual practices, but was the very opposite of religion because it relied upon cooperation from 4128:

Many scholars have argued that the use of the term as an analytical tool within academic scholarship should be rejected altogether. The scholar of religion

2438:), curses inscribed on wax or lead tablets and buried underground, were frequently executed by all strata of Greek society, sometimes to protect the entire 1943:

While the category magic has been contentious for modern Egyptology, there is clear support for its applicability from ancient terminology. The Coptic term

1301:

beings and forces. It is a category into which have been placed various beliefs and practices sometimes considered separate from both religion and science.

3719:, described magic as "the change in situations or events in accordance with one's will, which would, using normally acceptable methods, be unchangeable". 1940:) was an integral part of religion and culture which is known to us through a substantial corpus of texts which are products of the Egyptian tradition. 5330:

in that they are meant to ward off the evil effects of several malevolent supernatural beings and influences, e.g., the evil eye, Lilith, and Bagdana."

608: 3323:

for use in a positive sense, it did not supplant traditional attitudes toward magic in the West, which remained largely negative. At the same time as

1605:

or ritual magic, is more complex, involving lengthy and detailed rituals as well as sophisticated, sometimes expensive, paraphernalia. Low magic and

3906:. Spencer regarded both magic and religion as being rooted in false speculation about the nature of objects and their relationship to other things. 1951:, which, unlike its Coptic counterpart, had no connotation of impiety or illegality, and is attested from the Old Kingdom through to the Roman era. 2029:, however, tomb robbers broke into the pyramids and saw the magical inscriptions. Commoners began learning the spells and, by the beginning of the 9566:

Magic and Magicians in the Middle Ages and the Early Modern Time: The Occult in Pre-Modern Sciences, Medicine, Literature, Religion, and Astrology

6322:

The Beginnings of Western Science: The European Scientific Tradition in Philosophical, Religious, and Institutional Context, 600 B.C. to A.D. 1450

3992:

Scholars have criticized the idea that magic and religion can be differentiated into two distinct, separate categories. The social anthropologist

3874:

Edward Tylor, an anthropologist who used the term magic in reference to sympathetic magic, an idea that he associated with his concept of animism

2567: 4264:, in which he argued that many of those accused of witchcraft or otherwise claiming magical capabilities were fooling people using illusionism. 4212:

performed magical acts on a more than occasional basis came to be identified as magicians, or with related concepts like sorcerers/sorceresses,

1802:

The ancient Mesopotamians also performed magical rituals to purify themselves of sins committed unknowingly. One such ritual was known as the

3023:—resulted in Christians massacring these religious minorities. Christian groups often also accused other, rival Christian groups such as the 2171: 668: 603: 3996:

suggested that "a simple dichotomy between magic and religion" was unhelpful and thus both should be subsumed under the broader category of

4000:. Many later anthropologists followed his example. Nevertheless, this distinction is still often made by scholars discussing this topic. 2342:. The Roman use of the term was similar to that of the Greeks, but placed greater emphasis on the judicial application of it. Within the 3985: 3548:(1575–1624), a German mystic, explored the relationship between the divine and human experience, influencing later mystical movements. 1609:

are associated with peasants and folklore with simpler rituals such as brief, spoken spells. Low magic is also closely associated with

6296: 3222:

During the early modern period, the concept of magic underwent a more positive reassessment through the development of the concept of

2253:

other". The historian Richard Gordon suggested that for the ancient Greeks, being accused of practicing magic was "a form of insult".

5984: 3308:

had moved in increasingly 'naturalistic' directions, with the distinctions between it and science becoming blurred. The validity of

2388:), described as magic by modern and ancient observers alike, scholars have been compelled to abandon this viewpoint. The Greek word 2297:—in this context meaning something akin to quack or charlatan—reflecting how this epithet was no longer reserved only for Persians. 1844:, which could come when solicited or unsolicited. Regardless of how they came, omens were always taken with the utmost seriousness. 30:

This article is about beliefs and actions employed to influence supernatural beings and forces. For illusionism or stage magic, see

3445:

is concerned to distinguish this theory of the Tzadik's will altering and deciding the Divine Will, from directly magical process.

6349: 3508:

During the Baroque era, several intriguing figures engaged with occult and magical themes that went beyond conventional thinking.

2207:, and particularly well documented in the period following the destruction of the temple into the 3rd, 4th, and 5th centuries CE. 1655:

says, "like many other aspects of occultism, what is termed to be 'black magic' depends very much on who is doing the defining."

327: 9562:"Magic in the Middle Ages and the Early Modern Age – Literature, Science, Religion, Philosophy, Music, and Art. An Introduction" 3554:, a Flemish chemist, coined the term "gas" and conducted experiments on plant growth, expanding the understanding of chemistry. 3327:

was attracting interest and was largely tolerated, Europe saw an active persecution of accused witches believed to be guilty of

2898:. Some early Christian authors followed the Greek-Roman thinking by ascribing the origin of magic to the human realm, mainly to 1758:

Magic was invoked in many kinds of rituals and medical formulae, and to counteract evil omens. Defensive or legitimate magic in

2368:

Ancient Greek scholarship of the 20th century, almost certainly influenced by Christianising preconceptions of the meanings of

7331: 6431: 1786:, and evil sorcerers. To defend themselves against the spirits of those they had wronged, they would leave offerings known as 1510:

The Latin language adopted this meaning of the term in the first century BCE. Via Latin, the concept became incorporated into

9792: 9773: 9746: 9727: 9660: 9641: 9593: 9518: 9499: 9480: 9461: 9442: 9423: 9396: 9377: 9339: 9291: 9235: 9216: 9197: 9141: 9122: 9103: 9084: 9061: 9042: 9023: 9004: 8956: 8937: 8918: 8897: 8878: 8859: 8837: 8818: 8799: 8777: 8739: 8720: 8678: 8659: 8640: 8582: 8430: 7374: 7341: 7308: 7148: 7051: 6749: 6541: 6516: 6491: 6459: 6363: 6329: 6234: 6021: 5994: 5967: 5942: 5917: 5892: 5867: 5842: 5687: 5446: 5216: 5167: 3940:

Some scholars retained the evolutionary framework used by Frazer but changed the order of its stages; the German ethnologist

2869: 2597: 1277: 2913:

A 17th-century depiction of the medieval writer Isidore of Seville, who provided a list of activities he regarded as magical

1538:

in the sixteenth century, they labelled the non-Christian beliefs they encountered as magical. In that same period, Italian

884: 618: 1593:

Historians and anthropologists have distinguished between practitioners who engage in high magic, and those who engage in

1962:

Magic was practiced by both the literate priestly hierarchy and by illiterate farmers and herdsmen, and the principle of

1902:. They were commonly placed under the threshold, courtyards, in the corner of the homes of the recently deceased and in 2814: 2380:) religion. Since the last decade of the century, however, recognising the ubiquity and respectability of acts such as 2026: 658: 17: 5342:

p. 454, David L. Jeffrey. 1992 "Aramaic incantation bowls of the 6th cent, show her with disheveled hair and tell how"

3429:

for material blessings at the heart of its social mysticism. Hasidism internalised Kabbalah through the psychology of

3296:, in which he distinguished "Mosoaicall Magick"—which he claimed came from God and included prophecies, miracles, and 8758: 7272: 5638: 5618: 5575: 4411: 4226:

would be born with teeth or an additional finger. In various parts of Europe, it was believed that being born with a

2819: 2349:

In ancient Roman society, magic was associated with societies to the east of the empire; the first century CE writer

1115: 3008:, or books outlining magical practices, were written that claimed to have been written by Solomon, most notably the 4306: 3558:, known for his diverse interests, created the "Sympathetic Powder", believed to have mystical healing properties. 3503: 2945:

religions of the period, Judaism and Islam. For instance, while Christians regarded demons as inherently evil, the

1840:

and was widely regarded as the ultimate source of all arcane knowledge. The ancient Mesopotamians also believed in

1783: 7298: 6298:

Magic & Superstition in the Jewish Tradition: An Exhibition Organized by the Maurice Spertus Museum of Judaica

4382: 3179:

The influence of Arab Islamic magic in medieval and Renaissance Europe was very notable. Some magic books such as

1546:. Both negative and positive understandings of the term recurred in Western culture over the following centuries. 7364: 7262: 4013: 3924:

James Frazer regarded magic as the first stage in human development, to be followed by religion and then science.

643: 99: 5133: 3738:

or otherwise ornamental aspects of other occult traditions and distill magic down to a set of basic techniques.

3576:

By the nineteenth century, European intellectuals no longer saw the practice of magic through the framework of

3265:

took "firm hold in European culture" during the fourteenth and fifteenth centuries, attracting the interest of

2742: 2216: 1297:, is the application of beliefs, rituals or actions employed in the belief that they can manipulate natural or 9872: 9552: 3700: 3348:—for instance condemned a range of customs and practices such as divination and the veneration of spirits as 3233: 2841: 2747: 2561: 2076: 2042: 2009: 1959:

was a beneficence gifted by the creator to humanity "in order to be weapons to ward off the blow of events".

1002: 56: 8575:

Mesopotamian Witchcraft: Towards a History and Understanding of Babylonian Witchcraft Beliefs and Literature

2980:

produced a catalogue of things he regarded as magic in which he listed divination by the four elements i.e.

6532:

Nasr, Seyyed Hossein; Dagli, Caner K.; Dakake, Maria Massi; Lumbard, Joseph E.B.; Rustom, Mohammed (2015).

5611:

The Everything Kabbalah Book: Explore This Mystical Tradition--From Ancient Rituals to Modern Day Practices

5257: 4260: 3823: 2996:, as well as by observation of natural phenomena e.g. the flight of birds and astrology. He also mentioned 2174:

of impure magic ensured it remained a minor tradition in Jewish history. Its teachings include the use of

3795: 2041:

here on earth. The last ceremony before a person's body was sealed away inside the tomb was known as the

556: 436: 5631:

The Mitzvah of Healing: An Anthology of Jewish Texts, Meditations, Essays, Personal Stories, and Rituals

5351:

Bell, H. I., Nock, A. D., Thompson, H., "Magical Texts From A Bilingual Papyrus In The British Museum",

5499: 4289: 4204: 3941: 3341: 2752: 2654: 2625: 2334:(magic rites). The Romans already had other terms for the negative use of supernatural powers, such as 1730: 917: 4121:. A similar approach has been taken by many scholars studying pre-modern societies in Europe, such as 7737: 4200: 4186: 4117:, in favour of the more precise terms and concepts that existed within these specific societies like 2862: 2534: 1270: 3051:

in Spanish. The English term for malevolent practitioners of magic, witch, derived from the earlier

1978:(images of the god), the same power to use words creatively that the gods have is shared by humans. 9415: 8928:

Gordon, Richard (1999). "Imagining Greek and Roman Magic". In Bengt Ankarloo; Stuart Clark (eds.).

4389: 4039: 3762: 2699: 2154: 2082: 1774:

language) were incantations and ritual practices intended to alter specific realities. The ancient

1179: 877: 526: 234: 8711:

Bremmer, Jan N. (2002). "The Birth of the Term Magic". In Jan N. Bremmer; Jan R. Veenstra (eds.).

9349:

Nelson, Sarah M.; Matson, Rachel A.; Roberts, Rachel M.; Rock, Chris; Stencel, Robert E. (2006).

8787: 3803: 3660: 3551: 3479: 2505: 2030: 1726: 1640: 766: 708: 446: 4027: 3473:. When later Europeans encountered these West African societies, they wrongly believed that the 9877: 9856: 8847: 4300: 3993: 3407: 2605: 1341: 1224: 791: 733: 561: 431: 401: 313: 8263: 7041: 6011: 5143: 4045: 1580:

to apply the connotations of magic—rooted in Western and Christian history—to other cultures.

6224: 5206: 5157: 4019: 3398:

of the universe, the distinction of astronomy from astrology, and of chemistry from alchemy.

3210: 3145: 3144:

did not condemn magic in general and distinguished between magic which can heal sickness and

3114: 3071: 1859: 1535: 1037: 771: 703: 683: 501: 486: 9561: 9033:

Hanegraaff, Wouter J. (2006b). "Magic V: 18th-20th Century". In Wouter J. Hanegraaff (ed.).

7138: 3647:

category that can be applied to any socio-cultural context was linked with the promotion of

3312:

as a concept for understanding the universe then came under increasing criticism during the

9670:

Gusterson, Hugh (2004). "How Far Have We Traveled? Magic, Science and Religion Revisited".

8910:

Totem and Taboo: Some Points of Agreement Between the Mental Lives of Savages and Neurotics

4324: 3604: 3442: 3313: 2965: 2855: 2782: 2686: 2590: 2518: 2446: 2204: 2141:

by its practitioners, reserved for the elite, who could separate its spiritual source from

1263: 1141: 901: 786: 781: 728: 289: 8: 6791:, Joseph Weiss, Littman Library; chapter: "The Saddik – Altering the Divine Will", p. 192 4173:

in the 1980s. Since the 1990s, the term's usage among scholars of religion has declined.

4122: 3757:

phenomenon. One significant development within modern Western magical practices has been

3703:

for instance stated that "Magic is the art of changing consciousness according to Will".

3625: 3590: 3509: 3421:, the displacement of practical Kabbalah using directly magical means, by conceptual and 3297: 3254: 3192: 2886:

Some commentators say that in the first century CE, early Christian authors absorbed the

2737: 2646: 2540: 1832:

god Ea, was closely associated with magic and incantations; he was the patron god of the

1748: 1523: 1411: 1333: 1249: 1204: 1077: 937: 932: 870: 836: 678: 344: 299: 8908: 3798:, magic formed a rational framework of beliefs and knowledge in some cultures, like the 9819: 9408: 9356: 9318: 9270: 9245:

Mair, Victor H. (2015). "Old Sinitic *Mag, Old Persian Maguš, and English "Magician"".

9168: 8983: 8624: 7333:

A Kind of Magic: Understanding Magic in the New Testament and Its Religious Environment

6423: 3976:. In this approach, magic is understood as being the theoretical opposite of religion. 3827: 3782:

In the present day, "among some countercultural subgroups the label is considered 'cool

3525: 3513: 3266: 3258: 2977: 2933:, and both magic and paganism were regarded as belonging under the broader category of 2918: 2891: 2809: 2486: 2369: 2130: 2022: 1910:

incantation bowls are an important source of knowledge about Jewish magical practices.

1687: 1511: 1309: 1304:

Connotations have varied from positive to negative at times throughout history. Within

546: 496: 229: 94: 9014:

Hanegraaff, Wouter J. (2006). "Magic I: Introduction". In Wouter J. Hanegraaff (ed.).

5554: 9823: 9788: 9769: 9752: 9742: 9723: 9656: 9637: 9599: 9589: 9514: 9495: 9476: 9457: 9438: 9419: 9392: 9373: 9335: 9322: 9287: 9274: 9262: 9231: 9212: 9193: 9176: 9137: 9118: 9099: 9080: 9073: 9057: 9038: 9019: 9000: 8987: 8952: 8933: 8914: 8893: 8874: 8855: 8833: 8814: 8795: 8773: 8754: 8735: 8716: 8674: 8655: 8636: 8578: 8426: 7370: 7337: 7304: 7268: 7144: 7047: 6745: 6537: 6512: 6487: 6455: 6427: 6415: 6359: 6325: 6230: 6017: 5990: 5963: 5938: 5913: 5888: 5863: 5838: 5683: 5634: 5614: 5571: 5442: 5212: 5163: 4166: 4154: 4137: 4129: 3903: 3848: 3808: 3422: 3367: 3336: 3250: 2950: 2929:. In this, Christian ideas of magic were closely linked to the Christian category of 2887: 2575: 2281: 2150: 1879: 1771: 1562: 1531: 1430: 1219: 1020: 977: 841: 551: 421: 376: 366: 189: 6744:(2nd ed.). University Park, Pennsylvania: Pennsylvania State University Press. 3228:(natural magic). This was a term introduced and developed by two Italian humanists, 2122: 1573: 9811: 9704: 9679: 9620: 9581: 9360: 9310: 9301:

Miller, J. L. (2010). "Practice and perception of black magic among the Hittites".

9254: 9160: 8975: 8699: 8605: 7336:. European Studies on Christian Origins. Vol. 306. A&C Black. p. 28. 6407: 6392: 5740: 5327: 4318: 4170: 4105:

problems as it may impose alien Western categories on them. While magic remains an

4081: 4035: 4009: 3765:

and subsequently exerted a strong interest on occultist magicians like Crowley and

3716: 3708: 3688: 3679: 3675: 3594: 3571: 3555: 3469:(spell) to the native population, where it was transformed into the concept of the 3395: 3387: 2824: 2691: 2509: 2458: 2220: 2134: 2000: 1989: 1907: 1871: 1868: 1853: 1715: 1672: 1610: 1602: 1515: 1473: 1315: 1194: 1189: 1169: 1159: 776: 673: 663: 149: 129: 119: 89: 37: 31: 9709: 9692: 8979: 3948:—was the first stage of human belief, which later degenerated into both magic and 3655:

scientists have also adopted the term in application to various concepts, such as

3289: 8932:. Vol. 2: Ancient Greece and Rome. London: Athlone Press. pp. 159–275. 8690: 6449: 4281: 4093: 4076: 4018:

The emotionalist approach to magic is associated with the English anthropologist

3934: 3895: 3887: 3750: 3425:

trends gained much further emphasis, while simultaneously instituting meditative

3270: 3229: 3173: 3141: 3133: 2732: 2632: 2454: 2350: 1558: 1437: 1329: 1305: 1239: 1136: 1105: 1072: 718: 521: 456: 396: 284: 244: 4388:

The references used may be made clearer with a different or consistent style of

4084:

has also been utilised by various psychologists. In the 1920s, the psychologist

3843:

unacceptable way of thinking as either the opposite of religion or of science".

3633: 1994: 1906:. A subcategory of incantation bowls are those used in Jewish magical practice. 9151:

Kieckhefer, Richard (June 1994). "The Specific Rationality of Medieval Magic".

4393: 3973: 3852: 3726:

movement emerged during the late 20th century, as an attempt to strip away the

3704: 3246: 3009: 2829: 2787: 2767: 2640: 2450: 2431: 2399: 2175: 1883: 1396: 1244: 1125: 806: 801: 738: 696: 541: 536: 406: 9585: 9258: 7817: 7815: 5587: 5313:

J. A. Montgomery, "A Syriac Incantation Bowl with Christian Formula," AJSLL 34

3878:

The intellectualist approach to defining magic is associated with two British

3831: 3545: 2772: 2248:. In doing so it transformed meaning, gaining negative connotations, with the 2225: 1164: 9866: 9683: 9653:

Magic: A History: From Alchemy to Witchcraft, from the Ice Age to the Present

9603: 9350: 9266: 8703: 8628: 7294: 6419: 6411: 6355: 5960:

Oracles and Theurgy: Mysticism, Magic and Platonism in the Later Roman Empire

5494: 4294: 4255: 4110: 4106: 4055: 4023: 3819: 3815: 3799: 3766: 3620: 3599: 3483: 3438: 3354: 3332: 3224: 3188: 3075: 2969: 2714: 2477: 2403: 2196: 2018: 1678: 1606: 1577: 1543: 1527: 1478: 1199: 1025: 831: 743: 586: 531: 511: 461: 416: 239: 164: 9756: 7521: 5887:(Reprint ed.). Cambridge, UK: Cambridge University Press. p. 115. 5233: 4582: 3711:, stated that magic was "attempting to cause the physically unusual", while 3616:, although the latter term proved more common in early psychological texts. 2353:

for instance claimed that magic had been created by the Iranian philosopher

9624: 9314: 9180: 9134:

Maat, the Moral Ideal in Ancient Egypt: A Study in Classical African Ethics

7812: 7616: 7140:

The Varieties of Magical Experience: Indigenous, Medieval, and Modern Magic

6345: 3969: 3965:

The functionalist approach to defining magic is associated with the French

3883: 3879: 3696: 3613: 3559: 3529: 3383: 3274: 3161: 3149: 2938: 2835: 2777: 2426: 2385: 2343: 2309: 2200: 2034: 1966:

underlay all ritual activity, both in the temples and in private settings.

1923: 1829: 1569: 1554: 1551: 1298: 1184: 1100: 1067: 856: 846: 826: 821: 761: 638: 571: 506: 391: 9844: 7891: 7709: 6575: 4558: 4303: – Axioms proposed by British science fiction writer Arthur C. Clarke 3670: 3448: 1647:

is understood as the use of magic for selfless or helpful purposes, while

72: 9352:

Archaeoastronomical Evidence for Wuism at the Hongshan Site of Niuheliang

8713:

The Metamorphosis of Magic from Late Antiquity to the Early Modern Period

7938: 7693: 6771:, SUNY Press 1995, pp. 72–74. The term magic, used here to denote divine 6013:

The Late Roman World and Its Historian: Interpreting Ammianus Marcellinus

5830: 4354: 4336: 4157:

suggested that it would be perfectly possible for scholars to talk about

4085: 4071: 3953: 3723: 3712: 3664: 3640:

in 1957, discussing what he regarded as the links between magic and art.

3379: 3372: 3278: 3052: 3020: 2997: 2961: 2957: 2611: 2526: 2268: 2263: 2183: 2138: 2021:

and they contain spells needed by the pharaoh in order to survive in the

1775: 1759: 1648: 1644: 1634: 1626: 1492: 1419: 1400: 1337: 1110: 972: 957: 851: 576: 279: 204: 194: 134: 124: 7043:

Magia Sexualis: Sex, Magic, and Liberation in Modern Western Esotericism

6393:"Magic for the Dead? The Archaeology of Magic in Later Medieval Burials" 6054: 5159:

Mesopotamian Magic: Textual, Historical, and Interpretative Perspectives

4196: 4153:

universal category". The scholars of religion Berndt-Christian Otto and

9577: 9172: 8610: 8593: 7037: 6768: 6043: 5550: 4244: 4239: 4190: 4114: 3949: 3945: 3870: 3656: 3629: 3609: 3403: 3288:

could appear in both good and bad forms; in 1625, the French librarian

3242: 3122: 3066: 2985: 2973: 2942: 2757: 2582: 2466: 2461:, have been recovered and translated. They contain early instances of: 2142: 1935: 1807: 1743: 1691: 1668: 1656: 1630: 1614: 1500: 1496: 1488: 1389: 1234: 1229: 1062: 1057: 1052: 1032: 811: 631: 566: 471: 426: 381: 352: 209: 169: 159: 154: 139: 7907: 7677: 6673: 3937:

was a fertility ritual which combined elements from both world-views.

3031:—of engaging in magical activities. Medieval Europe also saw the term 2909: 1738: 1336:

regularly practice ritual magic. This view has been incorporated into

8632: 7649: 6076: 5935:

The Greek Magical Papyri in Translation, Including the Demotic Spells

4437: 4435: 4433: 4348: 3966: 3758: 3648: 3533: 3521: 3470: 3345: 3169: 3087: 2993: 2989: 2899: 2704: 2619: 2552: 2357:, and that it had then been brought west into Greece by the magician 2354: 2258: 1652: 1643:

says the term "white witch" was rarely used before the 20th century.

1594: 1566: 1504: 1369: 1360: 1319: 1214: 1209: 1120: 1082: 1042: 997: 982: 947: 581: 411: 371: 249: 179: 174: 144: 9785:

Buddhist Magic: Divination, Healing, and Enchantment Through the Age

9475:(Reprint ed.). Cambridge, England: Cambridge University Press. 9164: 8355: 8353: 6509:

Legends of the Fire Spirits: Jinn and Genies from Arabia to Zanzibar

4222: 4181: 3920: 1918: 9815: 9568:. Fundamentals of Medieval and Early Modern Culture. Vol. 20. 7404: 6776: 5677: 5651: 4330: 4275: 4235: 3778: 3735: 3486:, and in 1835 Haitian law-codes categorised all Vodou practices as 3430: 3418: 3411: 3375: 3184: 3180: 3165: 3098:) with its meditative traditions, and theurgic practical Kabbalah ( 3091: 3024: 3005: 2981: 2930: 2903: 2762: 2709: 2362: 2358: 2346:, laws would be introduced criminalising things regarded as magic. 2290: 2064: 1903: 1752: 1703: 1539: 1434: 1174: 1047: 962: 816: 723: 648: 451: 441: 9054:

Esotericism and the Academy: Rejected Knowledge in Western Culture

8526: 8235: 6324:(2nd ed.). Chicago: University of Chicago Press. p. 20. 5208:

Prayer, Magic, and the Stars in the Ancient and Late Antique World

4430: 4339: – Ancient or modern magic performed with runes or runestones 4109:(insider) term in the history of Western societies, it remains an 3125:

magic" power to heal thousands of their subjects from sicknesses.

2484:

The practice of magic was banned in the late Roman world, and the

2240:

was Graecicized and introduced into the ancient Greek language as

2146: 1803: 1796: 1734: 1542:

reinterpreted the term in a positive sense to express the idea of

9839: 9511:

A Communion of Subjects: Animals in Religion, Science, and Ethics

8490: 8350: 7848: 7600: 6809: 6772: 6351:

A History of Britain 1: 3000 BC-AD 1603 At the Edge of the World?

4342: 3910: 3891: 3754: 3585:

people through promising to provide things which they could not.

3517: 3426: 3391: 3196: 3157: 3118: 3001: 2895: 2373: 2326: 2286: 2276: 2236:

During the late sixth and early fifth centuries BCE, the Persian

2145:

realms of evil if performed under circumstances that were holy (

2117: 2005: 1598: 1534:

was magic rather than religion, and as Christian Europeans began

1451: 1444: 1345: 992: 942: 796: 591: 516: 476: 259: 199: 9192:(2nd ed.). Cambridge, England: Cambridge University Press. 7974: 7972: 6742:

Forbidden Rites: A Necromancer's Manual of the Fifteenth Century

6188: 6065: 3300:—from "geotick" magic caused by demons. While the proponents of 2480:

which are thought to be useful when invoking or evoking spirits.

9851: 9573: 9569: 9096:

The Witch: A History of Fear, from Ancient Times to the Present

8514: 8251: 6663: 6661: 6659: 6657: 4478: 4158: 3997: 3731: 3727: 3692: 3632:, an artistic movement based largely in Europe; the Surrealism 3541: 3434: 3204: 3129: 3090:

and magical elements of Kabbalah, dividing it into speculative

3028: 2956:

The model of the magician in Christian thought was provided by

2922: 2473: 2321: 2229: 2179: 2126: 2054: 1894:, and fairly popular during the sixth to eighth centuries. The 1519: 1483: 1426: 1324: 1131: 987: 952: 713: 481: 386: 294: 254: 42: 9454:

Making Magic: Religion, Magic, and Science in the Modern World

9228:

Within the Four Seas--: Introduction to Comparative Philosophy

9117:. Chapel Hill and London: University of North Carolina Press. 8302: 8201: 8199: 7509: 7232: 7230: 7084: 7082: 7080: 7078: 7065: 7063: 5792: 5790: 5788: 5786: 5784: 5782: 5780: 5778: 5231: 5188: 5186: 5099: 5097: 5072: 5070: 5068: 4997: 4995: 4637: 4635: 4633: 4631: 4629: 4627: 4625: 1471:

During the late-sixth and early-fifth centuries BCE, the term

9530:"Contemporary Chinese Shamanism:The Reinvention of Tradition" 9115:

Popular Religion in Late Saxon England: Elf Charms in Context

8688:

Bogdan, Henrik (2012). "Introduction: Modern Western Magic".

8292: 8290: 7969: 7838: 7836: 7834: 7639: 7637: 7635: 7460: 7458: 6486:. Syracuse, New York: Syracuse University Press. p. 77. 5860:

Magic in Western Culture: From Antiquity to the Enlightenment

5406:

Ritner, R. K., "Magic: An Overview", in Redford, D. B., ed.,

5393:

Ritner, R. K., "Magic: An Overview", in Redford, D. B., ed.,

5380:

Ritner, R. K., "Magic: An Overview", in Redford, D. B., ed.,

5367:

Ritner, R. K., "Magic: An Overview", in Redford, D. B., ed.,

4213: 4162: 3774: 3107: 2926: 2361:, who accompanied the military campaigns of the Persian King 2305: 2165: 1899: 1817: 1779: 1683: 1458: 1457:(wisdom and philosophy); from the first century BCE onwards, 1349: 491: 184: 8502: 8326: 8107: 8095: 8049: 8047: 8045: 8043: 8028: 8018: 8016: 8014: 7989: 7987: 7928: 7926: 7869: 7867: 7776: 7766: 7764: 7576: 6654: 6454:(Reprint ed.). Woodbridge: Boydell Press. p. xii. 6264: 6216: 6152: 3909:

Tylor's understanding of magic was linked to his concept of

3890:. This approach viewed magic as the theoretical opposite of 2137:

that concerns the use of magic. It was considered permitted

8196: 7537: 7267:. Vol. 92, issues 3–102588. James Currey. p. 63. 7242: 7227: 7075: 7060: 6642: 6630: 5775: 5363: 5361: 5183: 5094: 5065: 4992: 4936: 4912: 4622: 4345: – Practice of seeking visions in a reflective surface 4312: 4227: 4133: 4118: 3200: 3153: 3148:, and sorcery. The former is therefore a special gift from 2946: 2890:

concept of magic and incorporated it into their developing

2394: 1895: 1891: 1887: 1841: 1825: 653: 8652:

Teenage Witches: Magical Youth and the Search for the Self

8287: 7879: 7831: 7632: 7455: 6969: 6372: 5937:. Chicago: University of Chicago Press. pp. xii–xlv. 2113:) are specifically forbidden as abominations to the Lord. 1522:, and thus regarded it as against Christian religion. In 9802:

Wax, Murray; Wax, Rosalie (1963). "The Notion of Magic".

8968:

Material Religion: The Journal of Objects, Art and Belief

8162: 8160: 8158: 8083: 8040: 8011: 7999: 7984: 7923: 7864: 7761: 7725: 7588: 7118: 6884: 6882: 6591: 6226:

Popular Religion in Germany and Central Europe, 1400-1800

5711:

Jesus and the impurity of spirits in the Synoptic Gospels

4982: 4980: 4978: 4965: 4963: 4961: 4959: 4957: 4955: 4953: 4951: 4136:

term that scholars should use. The historian of religion

3577: 3331:. Reflecting the term's continued negative associations, 1934:

in the Egyptian language), Magic (personified as the god

8444: 8442: 8380: 8378: 8376: 8374: 8372: 8119: 7788: 7566: 7564: 7549: 7106: 7020: 7018: 7016: 7014: 7012: 7010: 7008: 6945: 6921: 6899: 6897: 6857: 6855: 6842: 6840: 6799: 6797: 6618: 6608: 6606: 6254: 6252: 6142: 6140: 6127: 6125: 6110: 6081: 5765: 5763: 5358: 5340:

A Dictionary of biblical tradition in English literature

4570: 2129:

lists many persistent yet condemned divining practices.

1778:

believed that magic was the only viable defense against

1429:). The Old Persian form seems to have permeated ancient 9718:

Helman-Ważny, Agnieszka; Ramble, Charles, eds. (2023).

9348: 7959: 7957: 7499: 7497: 7445: 7443: 7394: 7392: 7217: 7215: 6909: 6696: 6694: 6692: 6276: 6100: 6098: 6096: 5802: 5038: 5036: 5034: 4878: 4876: 4839: 4837: 4835: 4820: 4784: 4748: 4712: 4666: 4664: 4662: 3983:

Mauss' ideas were adopted by Durkheim in his 1912 book

3294:

Apology for all the Wise Men Falsely Suspected of Magic

2953:—were perceived as more ambivalent figures by Muslims. 9473:

Magic, Science, Religion, and the Scope of Rationality

8966:

Graham, Elizabeth (2018). "Do You Believe in Magic?".

8390: 8338: 8155: 7176: 6993: 6957: 6879: 6789:

Studies in East European Jewish Mysticism and Hasidism

6531: 6229:. Themes in Focus. Bloomsbury Publishing. p. 47. 5467: 5455: 5121: 5109: 5055: 5053: 5051: 5019: 5007: 4975: 4948: 4924: 4772: 4724: 4700: 4688: 4676: 4533: 4531: 4529: 4499: 4497: 4049:

Ideas about magic were also promoted by Sigmund Freud.

3390:. The Renaissance, on the other hand, saw the rise of 3102:), had occurred by the beginning of the 14th century. 1364:

One of the earliest surviving accounts of the Persian

9739:

Ancient Christian Magic: Coptic Texts of Ritual Power

9389:

Contemporary religious Satanism: A Critical Anthology

8997:

Magic, Witchcraft and the Otherworld: An Anthropology

8930:

The Athlone History of Witchcraft and Magic in Europe

8892:. Princeton, New Jersey: Princeton University Press. 8550: 8538: 8478: 8466: 8454: 8439: 8402: 8369: 8223: 8211: 8184: 8172: 8143: 8131: 8071: 8059: 7800: 7665: 7561: 7482: 7470: 7416: 7094: 7005: 6933: 6894: 6867: 6852: 6837: 6825: 6794: 6706: 6603: 6550: 6249: 6164: 6137: 6122: 5760: 5728: 5519: 5507: 5082: 4548: 4546: 4516: 4514: 4512: 4456: 4454: 4327: – Organization for the practice of occult magic 2108: 2102: 2096: 2090: 9611:

Coleman, Simon (2008). "The Magic of Anthropology".

8314: 7954: 7494: 7440: 7428: 7389: 7212: 7200: 7188: 7164: 7046:. University of California Press. pp. 240–243. 6718: 6689: 6204: 6093: 5989:. Chicago: University of Chicago Press. p. 34. 5862:. Cambridge: Cambridge University Press. p. 6. 5716: 5439:

Ancient Egypt: Everyday Life in the Land of the Nile

5031: 4900: 4888: 4873: 4861: 4849: 4832: 4808: 4796: 4760: 4659: 4466: 4271: 9368:Otto, Berndt-Christian; Stausberg, Michael (2013). 9282:Mauss, Marcel; Bain, Robert; Pocock, D. F. (2007). 8913:(Repint ed.). New York: W.W. Norton & Co. 7287: 6981: 6484:

Islam, Arabs, and the Intelligent World of the Jinn

6176: 5282:Gordon, C. H. (1941). "Aramaic Incantation Bowls". 5048: 4526: 4494: 4070:In the early 1960s, the anthropologists Murray and 3086:In the Medieval Jewish view, the separation of the 2300:In the first century BCE, the Greek concept of the 2067:Period, and they persisted through to Roman times. 1811:a wife with a husband who had been neglecting her. 9407: 9332:The Wiley-Blackwell Companion to Chinese Religions 9072: 9056:. Cambridge, England: Cambridge University Press. 7293: 6775:affecting material blessing, rather than directly 6016:(1st ed.). London: Routledge. pp. 208–. 4736: 4610: 4598: 4543: 4509: 4451: 4309: – Works by Newton now seen as non-scientific 3761:. This was a practice promoted in the writings of 2330:, written around 40 BCE, which makes reference to 2320:. The earliest known Latin use of the term was in 1561:(1854–1941), uses the term to describe beliefs in 8425:. New York: Oxford University Press. p. 87. 6534:The Study Quran; A New Translation and Commentary 5652:"Book Review: Gideon Bohak, Ancient Jewish Magic" 4357: – Working of magical feats by an individual 2285:. In Sophocles' play, for example, the character 2192:) in Jewish societies across time and geography. 2081:In the Mosaic Law, practices such as witchcraft ( 1406:. (𐎶𐎦𐎢𐏁|𐎶𐎦𐎢𐏁, magician). The Old Persian 9864: 8873:. Die Religionen der Menschheit. W. Kohlhammer. 7366:Heroism and the Supernatural in the African Epic 4132:for example argued that it had no utility as an 3619:In the late nineteenth and twentieth centuries, 1898:were buried face down and were meant to capture 1418:(be able). The Persian term may have led to the 9528:Zhang, Hong; Hriskos, Constantine (June 2003). 9281: 8668: 8532: 8520: 8496: 8257: 7410: 7356: 7130: 6570:Introduction to Sufism: The Inner Path of Islam 6222: 5682:. Cambridge University Press. pp. 70–142. 4333: – Science fiction theme of 1950s and '60s 3269:of various theoretical orientations, including 3152:, while the latter is achieved through help of 1464:gained notoriety as magicians and soothsayers. 9509:Waldau, Paul; Patton, Kimberley, eds. (2009). 9209:Mesopotamia: The World's Earliest Civilization 8792:Popular Magic: Cunning-folk in English History 8669:Blain, J.; Ezzy, D.; Harvey, G., eds. (2004). 7362: 6451:Medieval Life: Archaeology and the Life Course 6301:. Spertus College of Judaica Press. p. 18 5156:Abusch, I. Tzvi; Toorn, Karel Van Der (1999). 3021:alleged Jewish sacrifice of Christian children 2392:(practice magic) itself derives from the word 9367: 9079:. London and New York: Hambledon and London. 8906: 8332: 8277: 8205: 8113: 8101: 7978: 7543: 7531: 7248: 7236: 6735: 6733: 6667: 5962:. Paris: Études Augustiniennes. p. 439. 5796: 5432: 5430: 5428: 5426: 5424: 5422: 5420: 5418: 5416: 5323:The International Standard Bible Encyclopedia 4641: 4592: 3528:(1568–1639), an Italian philosopher, blended 2960:, (Simon the Magician), a figure who opposed 2863: 1332:religions, many self-described magicians and 1271: 878: 321: 9766:Stolen Lightning: The Social Theory of Magic 9634:Magic and Magicians in the Greco-Roman World 9527: 9508: 9035:Dictionary of Gnosis and Western Esotericism 9016:Dictionary of Gnosis and Western Esotericism 7254: 6009: 5384:, Oxford University Press, 2001, pp. 321–322 5204: 4315: – West African spiritual belief system 3612:, where it was often used synonymously with 3512:(1566–1636), a Polish alchemist, emphasized 2187: 9032: 8770:Religion and Magic: Approaches and Theories 8753:(Second revised ed.). Boston: Weiser. 7088: 7069: 6648: 6636: 5633:, pp. 4–6. Union for Reform Judaism, 2003. 5488: 5486: 5484: 5482: 5205:Noegel, Scott; Walker, Joel Walker (2010). 5155: 4321: – Magic depicted in fictional stories 3865: 3651:to both Western and non-Western audiences. 3406:, further reinforced by the turmoil of the 3394:, in such forms as the dethronement of the 9187: 9150: 9051: 9013: 8890:The Rise of Magic in Early Medieval Europe 8767: 8649: 8508: 8308: 8296: 8089: 8053: 8034: 8022: 8005: 7993: 7944: 7932: 7913: 7901: 7897: 7885: 7873: 7842: 7825: 7821: 7782: 7770: 7747: 7743: 7731: 7719: 7715: 7699: 7683: 7655: 7643: 7626: 7622: 7594: 7582: 7527: 7515: 7464: 7369:. African Studies. Routledge. p. 38. 7323: 7124: 6975: 6739: 6730: 6597: 6585: 6581: 6378: 6282: 6158: 6010:Drijvers, Jan Willem; Hunt, David (1999). 5857: 5436: 5413: 4588: 4576: 3986:The Elementary Forms of the Religious Life 3214:Frontispiece of an English translation of 2870: 2856: 2533: 2469:said to have the power to command spirits; 1278: 1264: 885: 871: 328: 314: 71: 27:Practice of supernatural beings and forces 9737:Meyer, Marvin W.; Smith, Richard (1994). 9708: 9225: 8994: 8846: 8772:. Edinburgh: Edinburgh University Press. 8609: 8420: 6447: 6390: 5910:The Penguin Handbook of Ancient Religions 5837:. Cambridge: Cambridge University Press. 5139: 4718: 4706: 4682: 4412:Learn how and when to remove this message 3960: 3902:, he used the term magic in reference to 3789: 3352:, which he in turn claimed was a form of 2402:known for practicing religion. Non-civic 2398:, originally simply the Greek name for a 2170:). The concern of overstepping Judaism's 2133:in historical Judaism is a branch of the 9386: 8907:Freud, Sigmund; Strachey, James (1950). 8868: 7260: 7136: 6319: 6003: 5907: 5825: 5823: 5821: 5819: 5817: 5605: 5603: 5479: 4754: 4195: 4180: 4044: 4003: 3919: 3869: 3669: 3643:The scholarly application of magic as a 3520:and made notable contributions to early 3447: 3319:Despite the attempt to reclaim the term 3209: 3065: 2908: 2224: 2125:and other forms of soothsaying, and the 1993: 1947:is the descendant of the pharaonic term 1917: 1863: 1742: 1620: 1359: 1308:, magic has been linked to ideas of the 47:The Story of King Arthur and His Knights 36: 9655:. New York: Farrar, Straus and Giroux. 9470: 9405: 9286:(Reprint ed.). London: Routledge. 9131: 8951:. Cambridge: Harvard University Press. 8748: 8710: 8190: 8178: 6506: 6481: 6294: 5986:The Greek Magical Papyri in Translation 5750: 5473: 5461: 5410:, Oxford University Press, 2001, p. 323 5397:, Oxford University Press, 2001, p. 322 5371:, Oxford University Press, 2001, p. 321 4790: 4694: 4564: 3944:argued that religion—by which he meant 3678:are heavily influenced by the ideas of 3433:(cleaving to God), and cleaving to the 3284:Adherents of this position argued that 14: 9865: 9489: 9451: 9435:Civilizations of the ancient Near East 9432: 9329: 9300: 9206: 9093: 9070: 8965: 8927: 8827: 8808: 8786: 8687: 8618: 8591: 8572: 8556: 8544: 8484: 8472: 8460: 8448: 8408: 8396: 8384: 8363: 8359: 8344: 8320: 8281: 8273: 8269: 8245: 8241: 8229: 8217: 8166: 8149: 8137: 8125: 8077: 8065: 7963: 7948: 7917: 7858: 7854: 7806: 7794: 7755: 7751: 7703: 7687: 7671: 7659: 7610: 7606: 7570: 7555: 7503: 7488: 7476: 7449: 7422: 7398: 7329: 7221: 7206: 7194: 7182: 7170: 7112: 7100: 7030: 7024: 6999: 6963: 6951: 6939: 6927: 6915: 6903: 6888: 6873: 6861: 6846: 6831: 6819: 6815: 6803: 6724: 6712: 6700: 6683: 6679: 6624: 6612: 6556: 6391:Gilchrist, Roberta (1 November 2008). 6344: 6258: 6210: 6198: 6194: 6170: 6146: 6131: 6116: 6104: 6087: 5808: 5769: 5754: 5746: 5734: 5722: 5525: 5513: 5281: 5192: 5127: 5115: 5103: 5088: 5076: 5042: 5025: 5013: 5001: 4986: 4969: 4942: 4930: 4918: 4906: 4894: 4882: 4867: 4855: 4843: 4826: 4814: 4802: 4778: 4766: 4742: 4730: 4670: 4552: 4537: 4520: 4503: 4488: 4484: 4472: 4460: 4445: 4441: 4145:historical research, but not intended 3465:(often translated as sorcery) and the 3410:, especially in Germany, England, and 2203:, it was widely practised in the late 9112: 8887: 8751:Magick: Liber ABA, Book 4, Parts I-IV 8734:. Grand Rapids, Michigan: Zondervan. 8729: 7434: 7137:Hum, Lynne L.; Drury, Nevill (2013). 6987: 6270: 6182: 5882: 5829: 5814: 5675: 5600: 5059: 3121:was thought to be able to give them " 1828:, who was later syncretized with the 669:Prizes for evidence of the paranormal 9534:Cultural Survival Quarterly Magazine 9492:Religion and Ritual in Ancient Egypt 9244: 8946: 6223:Johnson, T.; Scribner, R.W. (1996). 5982: 5976: 5957: 5932: 5492: 5408:Oxford Encyclopedia of Ancient Egypt 5395:Oxford Encyclopedia of Ancient Egypt 5382:Oxford Encyclopedia of Ancient Egypt 5369:Oxford Encyclopedia of Ancient Egypt 5232:Birmingham Museums and Art Gallery. 4653: 4616: 4604: 4365: 2627:The Book of the Secrets of the Stars 2232:, the ancient Greek goddess of magic 2210: 2158: 2109: 2103: 2097: 2091: 2086: 1847: 1583: 1368:was provided by the Greek historian 9456:. London: Oxford University Press. 8832:. Oxford: Oxford University Press. 8811:Grimoires: A History of Magic Books 6765:Hasidism: Between Ecstasy and Magic 6354:(Paperback 2003 ed.). London: 3199:, a doctrine found commonly within 2968:and the apocryphal yet influential 1981: 1536:colonizing other parts of the world 24: 9546: 9471:Tambiah, Stanley Jeyaraja (1991). 7264:Methodology and African Prehistory 5649: 5570:. Union for Reform Judaism, 2004. 5566:W. Gunther Plaut, David E. Stein. 5541:, University of Texas Press, p. 1. 5353:Proceedings of The British Academy 5304:amulets, since her presence was ." 5238:Birmingham Museums and Art Gallery 3482:began to suppress the practice of 3361: 2815:Bibliotheca Philosophica Hermetica 2569:Definitions of Hermes Trismegistus 2406:have been similarly re-evaluated: 1747:Bronze protection plaque from the 659:James Randi Educational Foundation 25: 9889: 9832: 9387:Petersen, Jesper Aagaard (2009). 8715:. Leuven: Peeters. pp. 1–2. 3497: 2917:For early Christian writers like 2820:Hermetic Order of the Golden Dawn 2599:Discourse on the Eighth and Ninth 9850: 9838: 9406:Russell, Jeffrey Burton (1972). 9330:Nadeau, Randall L., ed. (2012). 8830:Magic: A Very Short Introduction 8650:Berger, H. A.; Ezzy, D. (2007). 8414: 7300:Encyclopedia of African Religion 6782: 6758: 6562: 6525: 6500: 6475: 6441: 6437:from the original on 2015-05-14. 6384: 6338: 6313: 6288: 5912:. London: Penguin. p. 313. 5437:Brier, Bob; Hobbs, Hoyt (2009). 5211:. Penn State Press. p. 83. 4370: 4274: 4099: 4026:, and the Polish anthropologist 3900:A System of Synthetic Philosophy 2289:derogatorily refers to the seer 2195:Although magic was forbidden by 2107:) or one who calls up the dead ( 916: 9693:"Magic: A Problem in Semantics" 9136:. University of Sankore Press. 9075:Witches, Druids and King Arthur 6295:Josephy, Marcia Reines (1975). 6070: 6059: 6048: 6037: 5951: 5926: 5901: 5885:Religions of the Ancient Greeks 5876: 5851: 5703: 5679:Ancient Jewish Magic: A History 5669: 5643: 5623: 5580: 5560: 5544: 5531: 5400: 5387: 5374: 5345: 5333: 5316: 5307: 5294: 5275: 5250: 5225: 5198: 5149: 4014:Psychological theories of magic 3544:governed by divine principles. 2418:Religions of the Ancient Greeks 2121:(Jewish religious law) forbids 2012:being performed before the tomb 1588: 644:Committee for Skeptical Inquiry 100:Psychological theories of magic 9564:. In Classen, Albrecht (ed.). 9494:. Cambridge University Press. 9211:. The Rosen Publishing Group. 9153:The American Historical Review 8577:. Leiden, Netherlands: Brill. 8565: 6536:. Harper Collins. p. 25. 5568:The Torah: A Modern Commentary 4297: – Hermetic starfire body 4062:for the magical act on to the 3142:Islamic reaction towards magic 2499: 2217:Magic in the Greco-Roman world 2101:) or one who conjures spells ( 1720: 13: 1: 9710:10.1525/aa.1970.72.6.02a00080 9553:Aleister Crowley bibliography 9513:. Columbia University Press. 9410:Witchcraft in the Middle Ages 8980:10.1080/17432200.2018.1443843 8888:Flint, Valerie I. J. (1991). 8598:Magic, Ritual, and Witchcraft 8533:Mauss, Bain & Pocock 2007 8521:Blain, Ezzy & Harvey 2004 8497:Mauss, Bain & Pocock 2007 8258:Blain, Ezzy & Harvey 2004 7411:Blain, Ezzy & Harvey 2004 7036: 5858:Copenhaver, Brian P. (2015). 5613:, p. 137. Adams Media, 2006. 4361: 4307:Isaac Newton's occult studies 3701:Fraternity of the Inner Light 3589:example adopted by prominent 3504:Isaac Newton's occult studies 3257:. According to the historian 3234:Giovanni Pico della Mirandola 3191:, with his books such as the 2842:Hermetism and other religions 2562:Liber Hermetis (astrological) 2077:Witchcraft in the Middle East 2010:Opening of the Mouth ceremony 1662: 1514:during the first century CE. 1142:List of magical organizations 598:Reportedly haunted locations: 9303:Altorientalische Forschungen 9188:Kieckhefer, Richard (2000). 9113:Jolly, Karen Louise (1996). 8654:. Rutgers University Press. 6740:Kieckhefer, Richard (2002). 4424: 4261:The Discoverie of Witchcraft 4176: 3794:According to anthropologist 3565: 3074:, featuring various magical 2166: 1597:. High magic, also known as 1355: 41:Howard Pyle illustration of 7: 9632:Dickie, Matthew W. (2001). 9052:Hanegraaff, Wouter (2012). 9037:. Brill. pp. 738–744. 9018:. Brill. pp. 716–719. 8813:. Oxford University Press. 8768:Cunningham, Graham (1999). 8619:Bailey, Michael D. (2018). 8592:Bailey, Michael D. (2006). 6448:Gilchrist, Roberta (2012). 6320:Lindberg, David C. (2007). 5676:Bohak, Gideon (2011). "2". 5355:, Vol, XVII, London, p. 24. 4567:, Introduction to Part III. 4267: 4203:, an illustration from the 3796:Edward Evan Evans-Pritchard 3602:in his polemical 1930 work 3316:in the eighteenth century. 3218:published in London in 1658 2188: 437:Electronic voice phenomenon 10: 9894: 9560:Classen, Albrecht (2017). 9550: 9226:Libbrecht, Ulrich (2007). 8949:Magic in the Ancient World 8749:Crowley, Aleister (1997). 6572:, World Wisdom, 2010 p. 21 6511:. I.B.Tauris. p. 51. 5933:Betz, Hans Dieter (1986). 5555:an interlinear translation 5500:World History Encyclopedia 5326:their function is clearly 4351: – Religious practice 4007: 3569: 3501: 3365: 3342:Muhammad ibn Abd al-Wahhab 3335:often sought to denigrate 3015:In early medieval Europe, 2753:Heinrich Cornelius Agrippa 2655:Liber Hermetis de alchemia 2503: 2214: 2074: 2052: 2048: 1987: 1857: 1851: 1731:Enmerkar and En-suhgir-ana 1724: 1713: 1709: 1666: 1624: 1572:(1872–1950) and his uncle 1507:—under the label "magic". 29: 9691:Hammond, Dorothy (1970). 9586:10.1515/9783110557725-001 9334:. John Wiley & Sons. 9284:A General Theory of Magic 9259:10.1017/S0362502800004995 9207:Kuiper, Kathleen (2010). 9132:Karenga, Maulana (2006). 9098:. Yale University Press. 8995:Greenwood, Susan (2000). 8869:Eichhorn, Werner (1973). 8421:Glucklich, Ariel (1997). 8333:Otto & Stausberg 2013 8278:Otto & Stausberg 2013 8206:Otto & Stausberg 2013 8114:Freud & Strachey 1950 8102:Freud & Strachey 1950 7979:Otto & Stausberg 2013 7544:Otto & Stausberg 2013 7532:Otto & Stausberg 2013 7249:Otto & Stausberg 2013 7237:Otto & Stausberg 2013 6668:Otto & Stausberg 2013 5835:Rethinking Greek Religion 5797:Otto & Stausberg 2013 4642:Otto & Stausberg 2013 4593:Otto & Stausberg 2013 4189:card from a 15th-century 3802:of Africa. The historian 3514:empirical experimentation 2135:Jewish mystical tradition 2027:First Intermediate Period 1399:μάγος, which is from the 45:from the 1903 edition of 9764:O'Keefe, Daniel (1982). 9720:Bon and Naxi Manuscripts 9684:10.1111/an.2004.45.8.7.1 9452:Styers, Randall (2004). 9433:Sasson, Jack M. (1995). 9416:Cornell University Press 9370:Defining Magic: A Reader 9190:Magic in the Middle Ages 8704:10.1163/147783512X614812 6779:practical Kabbalah magic 6507:Lebling, Robert (2010). 6412:10.1179/174581708x335468 5539:Amulets of Ancient Egypt 5495:"Magic in Ancient Egypt" 5258:"Babylonian Demon Bowls" 3866:Intellectualist approach 3763:Paschal Beverly Randolph 3674:Many concepts of modern 3593:active at the time like 3027:—which they regarded as 2949:—comparable entities in 2308:and used by a number of 2110:וְדֹרֵ֖שׁ אֶל־הַמֵּתִֽים 2070: 1913: 709:Apparitional experiences 235:Christian views on magic 9783:van Schaik, S. (2020). 9697:American Anthropologist 9094:Hutton, Ronald (2017). 9071:Hutton, Ronald (2003). 8848:Delaporte, Louis-Joseph 8794:. Bloomsbury Academic. 8730:Brown, Michael (1995). 8594:"The Meanings of Magic" 7363:M. Konaté Deme (2010). 7143:. ABC-CLIO. p. 9. 6482:El-Zein, Amira (2009). 5908:Hinnells, John (2009). 5290:. Rome: 120ff (Text 3). 4207:first published in 1910 3636:for instance published 3552:Jan Baptist van Helmont 3480:Jean-Jacques Dessalines 3358:, the sin of idolatry. 2506:Medieval European magic 2332:magicis ... sacris 2089:), being a soothsayer ( 1727:Mesopotamian divination 1342:new religious movements 1318:(1875–1947), a British 767:Argument from ignorance 734:Out-of-body experiences 447:Extrasensory perception 9843:Quotations related to 9741:. HarperSanFrancisco. 9651:Gosden, Chris (2020). 9625:10.1111/an.2004.45.8.8 9391:. Ashgate Publishing. 9315:10.1524/aofo.2010.0015 9230:. Peeters Publishers. 8732:Israel's Divine Healer 8509:Berger & Ezzy 2007 7125:Berger & Ezzy 2007 6273:, pp. 4, 12, 406. 6055:2 Chronicles 33:1–33:9 6044:Deuteronomy 18:9–18:14 5551:Deuteronomy 18:9–18:14 5441:. New York: Sterling. 4577:Berger & Ezzy 2007 4208: 4205:Rider–Waite tarot deck 4193: 4050: 3994:Alfred Radcliffe-Brown 3961:Functionalist approach 3925: 3875: 3790:Conceptual development 3683: 3453: 3408:Protestant Reformation 3219: 3083: 2914: 2634:The Secret of Creation 2606:Prayer of Thanksgiving 2497: 2472:the use of mysterious 2435: 2423: 2233: 2178:and angelic names for 2013: 1998:Illustration from the 1969:The main principle of 1927: 1874: 1755: 1518:associated magic with 1373: 792:Communal reinforcement 49: 9768:. Oxford: Continuum. 9636:. London: Routledge. 9551:Further information: 8871:Die Religionen Chinas 8828:Davies, Owen (2012). 8809:Davies, Owen (2009). 8671:Researching Paganisms 8573:Abusch, Tzvi (2002). 7261:Ki-Zerbo, J. (1990). 6682:, pp. 9, 36–37; 5883:Price, Simon (1999). 5650:Belser, Julia Watts. 5493:Mark, Joshua (2017). 5195:, pp. 1899–1900. 5106:, pp. 1901–1904. 5079:, pp. 1901–1902. 5004:, pp. 1900–1901. 4945:, pp. 1898–1898. 4921:, pp. 1896–1898. 4199: 4184: 4048: 4020:Robert Ranulph Marett 4008:Further information: 4004:Emotionalist approach 3923: 3873: 3673: 3502:Further information: 3451: 3213: 3115:divine right of kings 3072:Sefer Raziel HaMalakh 3069: 2912: 2743:Giovanni da Correggio 2700:Abu Ma'shar al-Balkhi 2504:Further information: 2492: 2408: 2228: 1997: 1921: 1867: 1860:Jewish magical papyri 1746: 1621:White, gray and black 1363: 1038:Esoteric transmission 772:Argumentum ad populum 704:Anomalous experiences 684:Scientific skepticism 502:Paranormal television 40: 9873:Magic (supernatural) 9859:at Wikimedia Commons 9804:Current Anthropology 9414:. Ithaca, New York: 8947:Graf, Fritz (1997). 6400:Medieval Archaeology 6358:. pp. 193–194. 5749:, pp. 163–164; 5537:Andrews, C. (1994), 4325:Magical organization 4028:Bronisław Malinowski 3605:Treatise on the Gods 3443:Dov Ber of Mezeritch 3378:saw a resurgence in 3314:Age of Enlightenment 3267:natural philosophers 3092:theological Kabbalah 2966:Acts of the Apostles 2783:Christian Rosenkreuz 2748:Pico della Mirandola 2687:Zosimos of Panopolis 2678:Ancient and medieval 2205:Second Temple period 2059:The use of amulets ( 2043:Opening of the Mouth 1450:(magician), and the 1410:is derived from the 1293:, sometimes spelled 787:Cognitive dissonance 782:Begging the question 729:Ideomotor phenomenon 290:Magical organization 9490:Teeter, E. (2011). 9372:. Durham: Equinox. 8999:. Berg Publishing. 8311:, pp. 167–168. 7518:, pp. 164–165. 7413:, pp. 118–119. 7330:Labahn, M. (2007). 6077:Galatians 5:16–5:26 5983:Betz, Hans (1996). 5958:Lewy, Hans (1978). 5553:Bible Hub provides 5234:"Incantation bowls" 4301:Clarke's three laws 4123:Classical antiquity 3913:. In his 1871 book 3626:Jeanne Favret-Saada 3538:The City of the Sun 3510:Michael Sendivogius 3298:speaking in tongues 3255:Johannes Trithemius 2738:Lodovico Lazzarelli 2648:Kitāb al-Isṭamākhīs 2541:Hermes Trismegistus 2172:strong prohibitions 1690:includes a magical 1530:often claimed that 1524:early modern Europe 1477:found its way into 1412:Proto-Indo-European 1205:Hermes Trismegistus 1078:Ritual purification 938:Eastern esotericism 933:Western esotericism 837:Scientific evidence 679:Scientific literacy 300:Western esotericism 9580:. pp. 1–108. 8673:. AltaMira Press. 8611:10.1353/mrw.0.0052 8535:, pp. 33, 40. 7295:Molefi Kete Asanti 4209: 4194: 4051: 3926: 3876: 3820:good or bad (evil) 3684: 3526:Tommaso Campanella 3454: 3439:self-nullification 3259:Richard Kieckhefer 3220: 3084: 2978:Isidore of Seville 2925:, the henchmen of 2919:Augustine of Hippo 2915: 2892:Christian theology 2810:As above, so below 2710:Maslama al-Qurṭubī 2695:(may be legendary) 2669:Historical figures 2487:Codex Theodosianus 2445:A large number of 2370:magic and religion 2234: 2131:Practical Kabbalah 2014: 1930:In ancient Egypt ( 1928: 1875: 1756: 1751:showing the demon 1688:cultural framework 1512:Christian theology 1376:The English words 1374: 1095:Esoteric societies 547:Spirit photography 497:Paranormal fiction 422:Demonic possession 230:Magic and religion 95:Magic and religion 50: 18:Magic (paranormal) 9855:Media related to 9794:978-1-61180-825-4 9775:978-0-8264-0059-8 9748:978-0-06-065584-6 9729:978-3-11-077647-8 9672:Anthropology News 9662:978-0-374-71790-2 9643:978-0-415-24982-9 9613:Anthropology News 9595:978-3-11-055607-0 9520:978-0-231-13643-3 9501:978-0-521-84855-8 9482:978-0-521-37631-0 9463:978-0-19-516941-6 9444:978-0-684-19722-7 9425:978-0-8014-9289-1 9398:978-0-7546-5286-1 9379:978-1-908049-80-3 9341:978-1-4051-9031-2 9293:978-0-415-25396-3 9237:978-90-429-1812-2 9218:978-1-61530-112-6 9199:978-0-521-78576-1 9143:978-0-943412-25-2 9124:978-0-8078-4565-3 9105:978-0-300-22904-2 9086:978-1-85285-397-6 9063:978-0-521-19621-5 9044:978-90-04-15231-1 9025:978-90-04-15231-1 9006:978-1-85973-450-6 8958:978-0-674-54151-1 8939:978-0-485-89002-0 8920:978-0-393-00143-3 8899:978-0-691-03165-1 8880:978-3-17-216031-4 8861:978-1-136-19924-0 8839:978-0-19-958802-2 8820:978-0-19-920451-9 8801:978-1-84725-036-0 8779:978-0-7486-1013-6 8741:978-0-310-20029-1 8722:978-90-429-1227-4 8680:978-0-7591-0523-2 8661:978-0-8135-4136-5 8642:978-1-138-80961-1 8621:Magic: The Basics 8584:978-90-04-12387-8 8511:, pp. 24–25. 8499:, pp. 41–44. 8432:978-0-19-535523-9 8128:, pp. 25–26. 8037:, pp. 28–29. 7951:, pp. 17–18. 7797:, pp. 18–19. 7785:, pp. 20–21. 7758:, pp. 15–16. 7706:, pp. 15–16. 7585:, pp. 16–17. 7558:, pp. 14–15. 7376:978-1-136-93264-9 7343:978-0-567-03075-7 7310:978-1-5063-1786-1 7150:978-1-4408-0419-9 7115:, pp. 19–20. 7053:978-0-520-93288-3 6954:, pp. 30–31. 6930:, pp. 63–64. 6751:978-0-271-01751-8 6627:, pp. 35–36. 6543:978-0-06-222762-1 6518:978-0-85773-063-3 6493:978-0-8156-5070-6 6461:978-1-84383-722-0 6365:978-0-563-48714-2 6331:978-0-226-48205-7 6236:978-1-349-24836-0 6161:, pp. 10–11. 6119:, pp. 41–42. 6090:, pp. 33–34. 6023:978-0-415-20271-8 5996:978-0-226-04447-7 5969:978-2-85121-025-8 5944:978-0-226-04444-6 5919:978-0-14-195666-4 5894:978-0-521-38867-2 5869:978-1-107-07052-3 5844:978-0-521-11092-1 5811:, pp. 32–33. 5689:978-0-521-18098-6 5588:"A Little Hebrew" 5448:978-1-4549-0907-1 5218:978-0-271-04600-6 5169:978-90-5693-033-2 4829:, pp. 71–72. 4448:, pp. 22–23. 4422: 4421: 4414: 4290:Books about magic 4167:Classical studies 4155:Michael Stausberg 4149:doing research." 4138:Wouter Hanegraaff 4130:Jonathan Z. Smith 3915:Primitive Culture 3904:sympathetic magic 3849:study of religion 3809:Michael Stausberg 3715:, the founder of 3707:, the founder of 3540:, envisioning an 3368:Renaissance magic 3261:, the concept of 3251:Johannes Reuchlin 2951:Islamic mythology 2880: 2879: 2576:Corpus Hermeticum 2553:Hermetic writings 2490:(438 AD) states: 2304:was adopted into 2282:Encomium of Helen 2211:Greco-Roman world 2164: 2095:) or a sorcerer ( 1922:Ancient Egyptian 1880:Upper Mesopotamia 1848:Incantation bowls 1824:The Sumerian god 1584:Branches or types 1563:hidden sympathies 1532:Roman Catholicism 1431:Semitic languages 1288: 1287: 1021:Astral projection 978:Mystical theology 895: 894: 842:Scientific method 552:Spirit possession 367:Astral projection 338: 337: 190:Sympathetic magic 16:(Redirected from 9885: 9854: 9842: 9827: 9798: 9779: 9760: 9733: 9714: 9712: 9703:(6): 1349–1356. 9687: 9666: 9647: 9628: 9607: 9541: 9524: 9505: 9486: 9467: 9448: 9429: 9413: 9402: 9383: 9364: 9345: 9326: 9297: 9278: 9241: 9222: 9203: 9184: 9147: 9128: 9109: 9090: 9078: 9067: 9048: 9029: 9010: 8991: 8962: 8943: 8924: 8903: 8884: 8865: 8843: 8824: 8805: 8783: 8764: 8745: 8726: 8707: 8684: 8665: 8646: 8615: 8613: 8588: 8560: 8554: 8548: 8542: 8536: 8530: 8524: 8518: 8512: 8506: 8500: 8494: 8488: 8482: 8476: 8470: 8464: 8458: 8452: 8446: 8437: 8436: 8423:The End of Magic 8418: 8412: 8406: 8400: 8394: 8388: 8382: 8367: 8357: 8348: 8342: 8336: 8330: 8324: 8318: 8312: 8306: 8300: 8294: 8285: 8267: 8261: 8255: 8249: 8239: 8233: 8227: 8221: 8215: 8209: 8203: 8194: 8188: 8182: 8176: 8170: 8164: 8153: 8147: 8141: 8135: 8129: 8123: 8117: 8111: 8105: 8099: 8093: 8087: 8081: 8075: 8069: 8063: 8057: 8051: 8038: 8032: 8026: 8020: 8009: 8003: 7997: 7991: 7982: 7976: 7967: 7961: 7952: 7942: 7936: 7930: 7921: 7911: 7905: 7895: 7889: 7883: 7877: 7871: 7862: 7852: 7846: 7840: 7829: 7819: 7810: 7804: 7798: 7792: 7786: 7780: 7774: 7768: 7759: 7741: 7735: 7729: 7723: 7713: 7707: 7697: 7691: 7681: 7675: 7669: 7663: 7653: 7647: 7641: 7630: 7620: 7614: 7604: 7598: 7592: 7586: 7580: 7574: 7568: 7559: 7553: 7547: 7541: 7535: 7525: 7519: 7513: 7507: 7501: 7492: 7486: 7480: 7474: 7468: 7462: 7453: 7447: 7438: 7432: 7426: 7420: 7414: 7408: 7402: 7396: 7387: 7386: 7384: 7383: 7360: 7354: 7353: 7351: 7350: 7327: 7321: 7320: 7318: 7317: 7291: 7285: 7284: 7282: 7281: 7258: 7252: 7246: 7240: 7234: 7225: 7219: 7210: 7204: 7198: 7192: 7186: 7180: 7174: 7168: 7162: 7161: 7159: 7157: 7134: 7128: 7122: 7116: 7110: 7104: 7098: 7092: 7089:Hanegraaff 2006b 7086: 7073: 7070:Hanegraaff 2006b 7067: 7058: 7057: 7034: 7028: 7022: 7003: 6997: 6991: 6985: 6979: 6973: 6967: 6961: 6955: 6949: 6943: 6937: 6931: 6925: 6919: 6918:, pp. 9–10. 6913: 6907: 6901: 6892: 6886: 6877: 6871: 6865: 6859: 6850: 6844: 6835: 6829: 6823: 6813: 6807: 6801: 6792: 6786: 6780: 6762: 6756: 6755: 6737: 6728: 6722: 6716: 6710: 6704: 6698: 6687: 6677: 6671: 6665: 6652: 6649:Hanegraaff 2006b 6646: 6640: 6637:Hanegraaff 2006b 6634: 6628: 6622: 6616: 6610: 6601: 6595: 6589: 6579: 6573: 6566: 6560: 6554: 6548: 6547: 6529: 6523: 6522: 6504: 6498: 6497: 6479: 6473: 6472: 6470: 6468: 6445: 6439: 6438: 6436: 6397: 6388: 6382: 6376: 6370: 6369: 6342: 6336: 6335: 6317: 6311: 6310: 6308: 6306: 6292: 6286: 6280: 6274: 6268: 6262: 6256: 6247: 6246: 6244: 6243: 6220: 6214: 6208: 6202: 6192: 6186: 6180: 6174: 6168: 6162: 6156: 6150: 6144: 6135: 6129: 6120: 6114: 6108: 6102: 6091: 6085: 6079: 6074: 6068: 6063: 6057: 6052: 6046: 6041: 6035: 6034: 6032: 6030: 6007: 6001: 6000: 5980: 5974: 5973: 5955: 5949: 5948: 5930: 5924: 5923: 5905: 5899: 5898: 5880: 5874: 5873: 5855: 5849: 5848: 5827: 5812: 5806: 5800: 5794: 5773: 5767: 5758: 5753:, pp. 2–3; 5744: 5738: 5732: 5726: 5720: 5714: 5709:Clinton Wahlen, 5707: 5701: 5700: 5698: 5696: 5673: 5667: 5666: 5664: 5662: 5647: 5641: 5629:Person, Hara E. 5627: 5621: 5607: 5598: 5597: 5595: 5594: 5584: 5578: 5564: 5558: 5548: 5542: 5535: 5529: 5523: 5517: 5511: 5505: 5504: 5490: 5477: 5471: 5465: 5459: 5453: 5452: 5434: 5411: 5404: 5398: 5391: 5385: 5378: 5372: 5365: 5356: 5349: 5343: 5337: 5331: 5320: 5314: 5311: 5305: 5298: 5292: 5291: 5279: 5273: 5272: 5270: 5269: 5262:Michigan Library 5254: 5248: 5247: 5245: 5244: 5229: 5223: 5222: 5202: 5196: 5190: 5181: 5180: 5178: 5176: 5153: 5147: 5137: 5131: 5125: 5119: 5113: 5107: 5101: 5092: 5086: 5080: 5074: 5063: 5057: 5046: 5040: 5029: 5023: 5017: 5011: 5005: 4999: 4990: 4984: 4973: 4967: 4946: 4940: 4934: 4928: 4922: 4916: 4910: 4904: 4898: 4892: 4886: 4880: 4871: 4865: 4859: 4853: 4847: 4841: 4830: 4824: 4818: 4812: 4806: 4800: 4794: 4793:, pp. 4–10. 4788: 4782: 4781:, pp. ix–x. 4776: 4770: 4764: 4758: 4752: 4746: 4740: 4734: 4728: 4722: 4716: 4710: 4704: 4698: 4692: 4686: 4680: 4674: 4668: 4657: 4651: 4645: 4639: 4620: 4614: 4608: 4602: 4596: 4586: 4580: 4574: 4568: 4562: 4556: 4550: 4541: 4535: 4524: 4518: 4507: 4501: 4492: 4482: 4476: 4470: 4464: 4458: 4449: 4439: 4417: 4410: 4406: 4403: 4397: 4374: 4373: 4366: 4319:Magic in fiction 4284: 4279: 4278: 4238:, and access to 4171:Biblical studies 4082:magical thinking 4036:magico-religious 4010:Magical thinking 3785: 3748: 3717:LaVeyan Satanism 3709:Gardnerian Wicca 3689:Aleister Crowley 3680:Aleister Crowley 3676:ceremonial magic 3595:Helena Blavatsky 3572:Ceremonial magic 3556:Sir Kenelm Digby 3396:Ptolemaic theory 3388:ceremonial magic 3193:Shams al-Ma'arif 3100:Kabbalah Ma'asit 3096:Kabbalah Iyyunit 3070:An excerpt from 3047:in Italian, and 2976:, for instance, 2872: 2865: 2858: 2825:Hermetic Qabalah 2803:Modern offshoots 2791: 2786:(legendary, see 2727: 2726: 2725: 2696: 2692:Jābir ibn Ḥayyān 2681: 2680: 2679: 2537: 2514: 2513: 2510:Sorcery (goetia) 2421: 2221:Sorcery (goetia) 2191: 2169: 2163:romanized: 2162: 2160: 2112: 2111: 2106: 2105: 2100: 2099: 2094: 2093: 2088: 2001:Book of the Dead 1990:Book of the Dead 1983:Book of the Dead 1872:incantation bowl 1869:Mandaic-language 1854:Incantation bowl 1749:Neo-Assyrian era 1716:History of magic 1673:Sorcery (goetia) 1557:(1832–1917) and 1516:Early Christians 1316:Aleister Crowley 1280: 1273: 1266: 920: 897: 896: 887: 880: 873: 777:Bandwagon effect 674:Pseudoskepticism 664:Magical thinking 340: 339: 330: 323: 316: 130:Ceremonial magic 120:Apotropaic magic 90:History of magic 75: 52: 51: 32:Magic (illusion) 21: 9893: 9892: 9888: 9887: 9886: 9884: 9883: 9882: 9863: 9862: 9835: 9830: 9801: 9795: 9782: 9776: 9763: 9749: 9736: 9730: 9717: 9690: 9669: 9663: 9650: 9644: 9631: 9610: 9596: 9559: 9555: 9549: 9547:Further reading 9544: 9521: 9502: 9483: 9464: 9445: 9426: 9399: 9380: 9342: 9294: 9238: 9219: 9200: 9165:10.2307/2167771 9144: 9125: 9106: 9087: 9064: 9045: 9026: 9007: 8959: 8940: 8921: 8900: 8881: 8862: 8840: 8821: 8802: 8780: 8761: 8742: 8723: 8681: 8662: 8643: 8585: 8568: 8563: 8555: 8551: 8543: 8539: 8531: 8527: 8519: 8515: 8507: 8503: 8495: 8491: 8483: 8479: 8471: 8467: 8459: 8455: 8447: 8440: 8433: 8419: 8415: 8407: 8403: 8395: 8391: 8383: 8370: 8358: 8351: 8343: 8339: 8331: 8327: 8319: 8315: 8309:Hanegraaff 2012 8307: 8303: 8297:Hanegraaff 2012 8295: 8288: 8272:, p. 103; 8268: 8264: 8256: 8252: 8244:, p. 104; 8240: 8236: 8228: 8224: 8216: 8212: 8204: 8197: 8189: 8185: 8177: 8173: 8165: 8156: 8148: 8144: 8136: 8132: 8124: 8120: 8112: 8108: 8100: 8096: 8090:Cunningham 1999 8088: 8084: 8076: 8072: 8064: 8060: 8054:Cunningham 1999 8052: 8041: 8035:Cunningham 1999 8033: 8029: 8023:Cunningham 1999 8021: 8012: 8006:Cunningham 1999 8004: 8000: 7994:Cunningham 1999 7992: 7985: 7981:, pp. 5–6. 7977: 7970: 7962: 7955: 7947:, p. 165; 7945:Hanegraaff 2012 7943: 7939: 7933:Cunningham 1999 7931: 7924: 7916:, p. 716; 7914:Hanegraaff 2006 7912: 7908: 7902:Hanegraaff 2006 7898:Cunningham 1999 7896: 7892: 7886:Hanegraaff 2006 7884: 7880: 7874:Cunningham 1999 7872: 7865: 7853: 7849: 7843:Hanegraaff 2012 7841: 7832: 7826:Hanegraaff 2012 7824:, p. 716; 7822:Hanegraaff 2006 7820: 7813: 7805: 7801: 7793: 7789: 7783:Cunningham 1999 7781: 7777: 7771:Cunningham 1999 7769: 7762: 7750:, p. 716; 7748:Hanegraaff 2006 7744:Cunningham 1999 7742: 7738: 7732:Cunningham 1999 7730: 7726: 7720:Hanegraaff 2006 7716:Cunningham 1999 7714: 7710: 7702:, p. 716; 7700:Hanegraaff 2006 7698: 7694: 7686:, p. 716; 7684:Hanegraaff 2006 7682: 7678: 7670: 7666: 7656:Cunningham 1999 7654: 7650: 7644:Hanegraaff 2006 7642: 7633: 7627:Hanegraaff 2012 7625:, p. 716; 7623:Hanegraaff 2006 7621: 7617: 7605: 7601: 7595:Cunningham 1999 7593: 7589: 7583:Cunningham 1999 7581: 7577: 7569: 7562: 7554: 7550: 7542: 7538: 7530:, p. 165; 7528:Hanegraaff 2012 7526: 7522: 7516:Hanegraaff 2012 7514: 7510: 7502: 7495: 7487: 7483: 7475: 7471: 7465:Hanegraaff 2012 7463: 7456: 7448: 7441: 7433: 7429: 7421: 7417: 7409: 7405: 7397: 7390: 7381: 7379: 7377: 7361: 7357: 7348: 7346: 7344: 7328: 7324: 7315: 7313: 7311: 7292: 7288: 7279: 7277: 7275: 7259: 7255: 7247: 7243: 7235: 7228: 7220: 7213: 7205: 7201: 7193: 7189: 7181: 7177: 7169: 7165: 7155: 7153: 7151: 7135: 7131: 7123: 7119: 7111: 7107: 7099: 7095: 7087: 7076: 7068: 7061: 7054: 7035: 7031: 7023: 7006: 7002:, pp. 1–2. 6998: 6994: 6986: 6982: 6976:Hanegraaff 2012 6974: 6970: 6962: 6958: 6950: 6946: 6938: 6934: 6926: 6922: 6914: 6910: 6902: 6895: 6887: 6880: 6872: 6868: 6860: 6853: 6845: 6838: 6830: 6826: 6814: 6810: 6802: 6795: 6787: 6783: 6763: 6759: 6752: 6738: 6731: 6723: 6719: 6711: 6707: 6699: 6690: 6678: 6674: 6666: 6655: 6647: 6643: 6635: 6631: 6623: 6619: 6611: 6604: 6598:Kieckhefer 2000 6596: 6592: 6586:Hanegraaff 2012 6582:Kieckhefer 2000 6580: 6576: 6568:Eric Geoffroy, 6567: 6563: 6555: 6551: 6544: 6530: 6526: 6519: 6505: 6501: 6494: 6480: 6476: 6466: 6464: 6462: 6446: 6442: 6434: 6395: 6389: 6385: 6379:Kieckhefer 1994 6377: 6373: 6366: 6343: 6339: 6332: 6318: 6314: 6304: 6302: 6293: 6289: 6283:Kieckhefer 1994 6281: 6277: 6269: 6265: 6257: 6250: 6241: 6239: 6237: 6221: 6217: 6209: 6205: 6193: 6189: 6181: 6177: 6169: 6165: 6159:Kieckhefer 2000 6157: 6153: 6145: 6138: 6130: 6123: 6115: 6111: 6103: 6094: 6086: 6082: 6075: 6071: 6066:Acts 13:6–13:12 6064: 6060: 6053: 6049: 6042: 6038: 6028: 6026: 6024: 6008: 6004: 5997: 5981: 5977: 5970: 5956: 5952: 5945: 5931: 5927: 5920: 5906: 5902: 5895: 5881: 5877: 5870: 5856: 5852: 5845: 5828: 5815: 5807: 5803: 5795: 5776: 5768: 5761: 5745: 5741: 5733: 5729: 5721: 5717: 5708: 5704: 5694: 5692: 5690: 5674: 5670: 5660: 5658: 5648: 5644: 5628: 5624: 5608: 5601: 5592: 5590: 5586: 5585: 5581: 5565: 5561: 5549: 5545: 5536: 5532: 5524: 5520: 5512: 5508: 5491: 5480: 5472: 5468: 5460: 5456: 5449: 5435: 5414: 5405: 5401: 5392: 5388: 5379: 5375: 5366: 5359: 5350: 5346: 5338: 5334: 5321: 5317: 5312: 5308: 5299: 5295: 5280: 5276: 5267: 5265: 5264:. Lib.umich.edu 5256: 5255: 5251: 5242: 5240: 5230: 5226: 5219: 5203: 5199: 5191: 5184: 5174: 5172: 5170: 5154: 5150: 5138: 5134: 5130:, p. 1866. 5126: 5122: 5118:, p. 1843. 5114: 5110: 5102: 5095: 5087: 5083: 5075: 5066: 5058: 5049: 5041: 5032: 5028:, p. 1895. 5024: 5020: 5016:, p. 1901. 5012: 5008: 5000: 4993: 4989:, p. 1899. 4985: 4976: 4972:, p. 1898. 4968: 4949: 4941: 4937: 4933:, p. 1897. 4929: 4925: 4917: 4913: 4905: 4901: 4893: 4889: 4881: 4874: 4866: 4862: 4854: 4850: 4842: 4833: 4825: 4821: 4813: 4809: 4801: 4797: 4789: 4785: 4777: 4773: 4765: 4761: 4753: 4749: 4741: 4737: 4733:, p. xiii. 4729: 4725: 4717: 4713: 4705: 4701: 4697:, pp. 6–7. 4693: 4689: 4681: 4677: 4669: 4660: 4652: 4648: 4640: 4623: 4615: 4611: 4603: 4599: 4591:, p. 169; 4589:Hanegraaff 2012 4587: 4583: 4575: 4571: 4563: 4559: 4551: 4544: 4536: 4527: 4519: 4510: 4502: 4495: 4483: 4479: 4475:, pp. 1–5. 4471: 4467: 4459: 4452: 4440: 4431: 4427: 4418: 4407: 4401: 4398: 4387: 4381:has an unclear 4375: 4371: 4364: 4282:Religion portal 4280: 4273: 4270: 4179: 4102: 4094:Stanley Tambiah 4077:false dichotomy 4022:, the Austrian 4016: 4006: 3963: 3942:Wilhelm Schmidt 3935:sacred marriage 3896:Herbert Spencer 3888:James G. Frazer 3880:anthropologists 3868: 3853:social sciences 3792: 3783: 3751:modern Paganism 3746: 3574: 3568: 3506: 3500: 3370: 3364: 3362:The Renaissance 3325:magia naturalis 3310:magia naturalis 3306:magia naturalis 3302:magia naturalis 3263:magia naturalis 3230:Marsilio Ficino 3225:magia naturalis 3174:Harut and Marut 2876: 2847: 2846: 2805: 2804: 2795: 2794: 2785: 2733:Marsilio Ficino 2723: 2722: 2721: 2694: 2677: 2676: 2675: 2671: 2670: 2661: 2660: 2556: 2555: 2544: 2512: 2502: 2422: 2415: 2351:Pliny the Elder 2223: 2215:Main articles: 2213: 2155:Biblical Hebrew 2104:וְחֹבֵ֖ר חָ֑בֶר 2083:Biblical Hebrew 2079: 2073: 2057: 2051: 1992: 1986: 1916: 1862: 1856: 1850: 1741: 1723: 1718: 1712: 1675: 1667:Main articles: 1665: 1637: 1625:Main articles: 1623: 1591: 1586: 1559:James G. Frazer 1552:anthropologists 1358: 1306:Western culture 1284: 1255: 1254: 1155: 1154:Notable figures 1147: 1146: 1137:Typhonian Order 1128: 1096: 1088: 1087: 1073:Rite of passage 1016: 1008: 1007: 928: 891: 862: 861: 757: 749: 748: 719:False awakening 699: 689: 688: 634: 624: 623: 522:Psychic reading 457:Fortune-telling 397:Close encounter 362: 334: 305: 304: 285:Magical formula 275: 274: 265: 264: 245:Islam and magic 225: 224: 215: 214: 115: 114: 105: 104: 85: 84: 35: 28: 23: 22: 15: 12: 11: 5: 9891: 9881: 9880: 9875: 9861: 9860: 9848: 9834: 9833:External links 9831: 9829: 9828: 9816:10.1086/200420 9810:(5): 495–518. 9799: 9793: 9780: 9774: 9761: 9747: 9734: 9728: 9722:. De Gruyter. 9715: 9688: 9667: 9661: 9648: 9642: 9629: 9608: 9594: 9556: 9548: 9545: 9543: 9542: 9525: 9519: 9506: 9500: 9487: 9481: 9468: 9462: 9449: 9443: 9430: 9424: 9403: 9397: 9384: 9378: 9365: 9346: 9340: 9327: 9298: 9292: 9279: 9242: 9236: 9223: 9217: 9204: 9198: 9185: 9159:(3): 813–818. 9148: 9142: 9129: 9123: 9110: 9104: 9091: 9085: 9068: 9062: 9049: 9043: 9030: 9024: 9011: 9005: 8992: 8974:(2): 255–257. 8963: 8957: 8944: 8938: 8925: 8919: 8904: 8898: 8885: 8879: 8866: 8860: 8844: 8838: 8825: 8819: 8806: 8800: 8784: 8778: 8765: 8759: 8746: 8740: 8727: 8721: 8708: 8685: 8679: 8666: 8660: 8647: 8641: 8616: 8589: 8583: 8569: 8567: 8564: 8562: 8561: 8549: 8537: 8525: 8523:, p. 120. 8513: 8501: 8489: 8477: 8465: 8453: 8438: 8431: 8413: 8401: 8399:, p. 105. 8389: 8368: 8362:, p. 82; 8349: 8347:, p. 100. 8337: 8325: 8313: 8301: 8299:, p. 166. 8286: 8262: 8260:, p. 125. 8250: 8234: 8222: 8210: 8195: 8183: 8171: 8169:, p. 107. 8154: 8142: 8130: 8118: 8106: 8094: 8082: 8070: 8058: 8039: 8027: 8010: 7998: 7983: 7968: 7953: 7937: 7922: 7906: 7904:, p. 716. 7900:, p. 47; 7890: 7888:, p. 717. 7878: 7863: 7857:, p. 18; 7847: 7845:, p. 165. 7830: 7828:, p. 165. 7811: 7799: 7787: 7775: 7760: 7754:, p. 16; 7746:, p. 19; 7736: 7724: 7722:, p. 716. 7718:, p. 19; 7708: 7692: 7676: 7664: 7658:, p. 18; 7648: 7646:, p. 716. 7631: 7629:, p. 164. 7615: 7609:, p. 15; 7599: 7587: 7575: 7560: 7548: 7536: 7520: 7508: 7493: 7481: 7469: 7467:, p. 164. 7454: 7439: 7427: 7415: 7403: 7388: 7375: 7355: 7342: 7322: 7309: 7297:(2008-11-26). 7286: 7273: 7253: 7241: 7226: 7211: 7199: 7187: 7185:, p. 113. 7175: 7163: 7149: 7129: 7117: 7105: 7093: 7091:, p. 743. 7074: 7072:, p. 741. 7059: 7052: 7029: 7004: 6992: 6980: 6978:, p. 167. 6968: 6966:, p. 101. 6956: 6944: 6932: 6920: 6908: 6893: 6891:, p. 103. 6878: 6866: 6851: 6836: 6824: 6818:, p. 60; 6808: 6793: 6781: 6757: 6750: 6729: 6717: 6705: 6688: 6672: 6653: 6651:, p. 738. 6641: 6639:, p. 739. 6629: 6617: 6602: 6590: 6588:, p. 170. 6584:, p. 12; 6574: 6561: 6549: 6542: 6524: 6517: 6499: 6492: 6474: 6460: 6440: 6406:(1): 119–159. 6383: 6381:, p. 818. 6371: 6364: 6337: 6330: 6312: 6287: 6275: 6263: 6248: 6235: 6215: 6203: 6187: 6175: 6163: 6151: 6136: 6121: 6109: 6092: 6080: 6069: 6058: 6047: 6036: 6022: 6002: 5995: 5975: 5968: 5950: 5943: 5925: 5918: 5900: 5893: 5875: 5868: 5850: 5843: 5813: 5801: 5774: 5772:, p. 165. 5759: 5739: 5737:, p. 163. 5727: 5715: 5702: 5688: 5668: 5642: 5622: 5599: 5579: 5559: 5557:of the verses. 5543: 5530: 5528:, p. 118. 5518: 5516:, p. 170. 5506: 5478: 5476:, p. 216. 5466: 5464:, p. 187. 5454: 5447: 5412: 5399: 5386: 5373: 5357: 5344: 5332: 5315: 5306: 5293: 5274: 5249: 5224: 5217: 5197: 5182: 5168: 5148: 5140:Delaporte 2013 5132: 5120: 5108: 5093: 5091:, p. 178. 5081: 5064: 5047: 5030: 5018: 5006: 4991: 4974: 4947: 4935: 4923: 4911: 4899: 4887: 4872: 4860: 4848: 4831: 4819: 4807: 4795: 4783: 4771: 4759: 4757:, p. 220. 4747: 4735: 4723: 4719:Greenwood 2000 4711: 4707:Greenwood 2000 4699: 4687: 4683:Greenwood 2000 4675: 4658: 4646: 4621: 4609: 4597: 4581: 4569: 4565:Crowley (1997) 4557: 4542: 4525: 4508: 4493: 4491:, p. 255. 4477: 4465: 4450: 4444:, p. 12; 4428: 4426: 4423: 4420: 4419: 4383:citation style 4378: 4376: 4369: 4363: 4360: 4359: 4358: 4352: 4346: 4340: 4334: 4328: 4322: 4316: 4310: 4304: 4298: 4292: 4286: 4285: 4269: 4266: 4178: 4175: 4101: 4098: 4056:hallucinations 4005: 4002: 3974:Emile Durkheim 3962: 3959: 3867: 3864: 3791: 3788: 3705:Gerald Gardner 3570:Main article: 3567: 3564: 3536:in works like 3499: 3498:Baroque period 3496: 3366:Main article: 3363: 3360: 3337:Roman Catholic 3247:Giordano Bruno 3216:Natural Magick 3134:Sefer-ha-Razim 3010:Key of Solomon 2878: 2877: 2875: 2874: 2867: 2860: 2852: 2849: 2848: 2845: 2844: 2839: 2832: 2830:Rosicrucianism 2827: 2822: 2817: 2812: 2806: 2802: 2801: 2800: 2797: 2796: 2793: 2792: 2788:Rosicrucianism 2780: 2775: 2770: 2768:Giordano Bruno 2765: 2760: 2755: 2750: 2745: 2740: 2735: 2729: 2728: 2718: 2717: 2712: 2707: 2702: 2697: 2689: 2683: 2682: 2672: 2668: 2667: 2666: 2663: 2662: 2659: 2658: 2651: 2644: 2641:Emerald Tablet 2637: 2630: 2623: 2616: 2609: 2602: 2595: 2588: 2587: 2586: 2572: 2565: 2557: 2551: 2550: 2549: 2546: 2545: 2538: 2530: 2529: 2523: 2522: 2501: 2498: 2482: 2481: 2470: 2447:magical papyri 2413: 2386:binding spells 2273:De morbo sacro 2212: 2209: 2075:Main article: 2072: 2069: 2053:Main article: 2050: 2047: 2031:Middle Kingdom 1988:Main article: 1985: 1980: 1915: 1912: 1886:, what is now 1852:Main article: 1849: 1846: 1722: 1719: 1714:Main article: 1711: 1708: 1677:The historian 1664: 1661: 1622: 1619: 1590: 1587: 1585: 1582: 1574:Émile Durkheim 1395:, through the 1388:come from the 1357: 1354: 1286: 1285: 1283: 1282: 1275: 1268: 1260: 1257: 1256: 1253: 1252: 1247: 1242: 1237: 1232: 1227: 1222: 1217: 1212: 1207: 1202: 1197: 1192: 1187: 1182: 1177: 1172: 1167: 1162: 1156: 1153: 1152: 1149: 1148: 1145: 1144: 1139: 1134: 1129: 1126:Rosicrucianism 1123: 1118: 1113: 1108: 1103: 1097: 1094: 1093: 1090: 1089: 1086: 1085: 1080: 1075: 1070: 1065: 1060: 1055: 1050: 1045: 1040: 1035: 1030: 1029: 1028: 1017: 1015:Esoteric rites 1014: 1013: 1010: 1009: 1006: 1005: 1003:Traditionalism 1000: 995: 990: 985: 980: 975: 970: 965: 960: 955: 950: 945: 940: 935: 929: 926: 925: 922: 921: 913: 912: 908: 907: 893: 892: 890: 889: 882: 875: 867: 864: 863: 860: 859: 854: 849: 844: 839: 834: 829: 824: 819: 814: 809: 807:Fringe science 804: 802:Falsifiability 799: 794: 789: 784: 779: 774: 769: 764: 758: 755: 754: 751: 750: 747: 746: 741: 739:Parapsychology 736: 731: 726: 721: 716: 711: 706: 700: 697:Parapsychology 695: 694: 691: 690: 687: 686: 681: 676: 671: 666: 661: 656: 651: 646: 641: 635: 630: 629: 626: 625: 622: 621: 616: 611: 609:United Kingdom 606: 595: 594: 589: 584: 579: 574: 569: 564: 559: 554: 549: 544: 542:Retrocognition 539: 537:Remote viewing 534: 529: 524: 519: 514: 509: 504: 499: 494: 489: 484: 479: 474: 469: 464: 459: 454: 449: 444: 439: 434: 429: 424: 419: 414: 409: 407:Crystal gazing 404: 399: 394: 389: 387:Breatharianism 384: 379: 374: 369: 363: 360: 359: 356: 355: 349: 348: 336: 335: 333: 332: 325: 318: 310: 307: 306: 303: 302: 297: 292: 287: 282: 276: 273:Related topics 272: 271: 270: 267: 266: 263: 262: 257: 252: 247: 242: 237: 232: 226: 222: 221: 220: 217: 216: 213: 212: 207: 202: 197: 192: 187: 182: 177: 172: 167: 162: 157: 152: 147: 142: 137: 132: 127: 122: 116: 112: 111: 110: 107: 106: 103: 102: 97: 92: 86: 82: 81: 80: 77: 76: 68: 67: 61: 60: 26: 9: 6: 4: 3: 2: 9890: 9879: 9878:Superstitions 9876: 9874: 9871: 9870: 9868: 9858: 9853: 9849: 9846: 9841: 9837: 9836: 9825: 9821: 9817: 9813: 9809: 9805: 9800: 9796: 9790: 9787:. Shambhala. 9786: 9781: 9777: 9771: 9767: 9762: 9758: 9754: 9750: 9744: 9740: 9735: 9731: 9725: 9721: 9716: 9711: 9706: 9702: 9698: 9694: 9689: 9685: 9681: 9677: 9673: 9668: 9664: 9658: 9654: 9649: 9645: 9639: 9635: 9630: 9626: 9622: 9618: 9614: 9609: 9605: 9601: 9597: 9591: 9587: 9583: 9579: 9575: 9571: 9567: 9563: 9558: 9557: 9554: 9539: 9535: 9531: 9526: 9522: 9516: 9512: 9507: 9503: 9497: 9493: 9488: 9484: 9478: 9474: 9469: 9465: 9459: 9455: 9450: 9446: 9440: 9436: 9431: 9427: 9421: 9417: 9412: 9411: 9404: 9400: 9394: 9390: 9385: 9381: 9375: 9371: 9366: 9362: 9358: 9354: 9353: 9347: 9343: 9337: 9333: 9328: 9324: 9320: 9316: 9312: 9308: 9304: 9299: 9295: 9289: 9285: 9280: 9276: 9272: 9268: 9264: 9260: 9256: 9252: 9248: 9243: 9239: 9233: 9229: 9224: 9220: 9214: 9210: 9205: 9201: 9195: 9191: 9186: 9182: 9178: 9174: 9170: 9166: 9162: 9158: 9154: 9149: 9145: 9139: 9135: 9130: 9126: 9120: 9116: 9111: 9107: 9101: 9097: 9092: 9088: 9082: 9077: 9076: 9069: 9065: 9059: 9055: 9050: 9046: 9040: 9036: 9031: 9027: 9021: 9017: 9012: 9008: 9002: 8998: 8993: 8989: 8985: 8981: 8977: 8973: 8969: 8964: 8960: 8954: 8950: 8945: 8941: 8935: 8931: 8926: 8922: 8916: 8912: 8911: 8905: 8901: 8895: 8891: 8886: 8882: 8876: 8872: 8867: 8863: 8857: 8854:. Routledge. 8853: 8849: 8845: 8841: 8835: 8831: 8826: 8822: 8816: 8812: 8807: 8803: 8797: 8793: 8789: 8785: 8781: 8775: 8771: 8766: 8762: 8760:0-87728-919-0 8756: 8752: 8747: 8743: 8737: 8733: 8728: 8724: 8718: 8714: 8709: 8705: 8701: 8697: 8693: 8692: 8686: 8682: 8676: 8672: 8667: 8663: 8657: 8653: 8648: 8644: 8638: 8634: 8630: 8626: 8622: 8617: 8612: 8607: 8603: 8599: 8595: 8590: 8586: 8580: 8576: 8571: 8570: 8559:, p. 51. 8558: 8553: 8547:, p. 49. 8546: 8541: 8534: 8529: 8522: 8517: 8510: 8505: 8498: 8493: 8487:, p. 89. 8486: 8481: 8475:, p. 88. 8474: 8469: 8463:, p. 93. 8462: 8457: 8451:, p. 92. 8450: 8445: 8443: 8434: 8428: 8424: 8417: 8411:, p. 90. 8410: 8405: 8398: 8393: 8387:, p. 85. 8386: 8381: 8379: 8377: 8375: 8373: 8366:, p. 85. 8365: 8361: 8356: 8354: 8346: 8341: 8335:, p. 11. 8334: 8329: 8322: 8317: 8310: 8305: 8298: 8293: 8291: 8283: 8280:, p. 1; 8279: 8276:, p. 7; 8275: 8271: 8266: 8259: 8254: 8248:, p. 20. 8247: 8243: 8238: 8232:, p. 19. 8231: 8226: 8220:, p. 27. 8219: 8214: 8207: 8202: 8200: 8192: 8187: 8180: 8175: 8168: 8163: 8161: 8159: 8152:, p. 27. 8151: 8146: 8140:, p. 26. 8139: 8134: 8127: 8122: 8116:, p. 84. 8115: 8110: 8104:, p. 83. 8103: 8098: 8092:, p. 25. 8091: 8086: 8080:, p. 61. 8079: 8074: 8068:, p. 22. 8067: 8062: 8056:, p. 29. 8055: 8050: 8048: 8046: 8044: 8036: 8031: 8025:, p. 24. 8024: 8019: 8017: 8015: 8008:, p. 23. 8007: 8002: 7996:, p. 49. 7995: 7990: 7988: 7980: 7975: 7973: 7965: 7960: 7958: 7950: 7946: 7941: 7935:, p. 44. 7934: 7929: 7927: 7920:, p. 17. 7919: 7915: 7910: 7903: 7899: 7894: 7887: 7882: 7876:, p. 47. 7875: 7870: 7868: 7861:, p. 16. 7860: 7856: 7851: 7844: 7839: 7837: 7835: 7827: 7823: 7818: 7816: 7809:, p. 17. 7808: 7803: 7796: 7791: 7784: 7779: 7773:, p. 20. 7772: 7767: 7765: 7757: 7753: 7749: 7745: 7740: 7734:, p. 19. 7733: 7728: 7721: 7717: 7712: 7705: 7701: 7696: 7690:, p. 16. 7689: 7685: 7680: 7674:, p. 16. 7673: 7668: 7662:, p. 16. 7661: 7657: 7652: 7645: 7640: 7638: 7636: 7628: 7624: 7619: 7613:, p. 15. 7612: 7608: 7603: 7597:, p. 17. 7596: 7591: 7584: 7579: 7573:, p. 15. 7572: 7567: 7565: 7557: 7552: 7545: 7540: 7533: 7529: 7524: 7517: 7512: 7505: 7500: 7498: 7491:, p. 21. 7490: 7485: 7479:, p. 21. 7478: 7473: 7466: 7461: 7459: 7451: 7446: 7444: 7437:, p. 17. 7436: 7431: 7425:, p. 25. 7424: 7419: 7412: 7407: 7400: 7395: 7393: 7378: 7372: 7368: 7367: 7359: 7345: 7339: 7335: 7334: 7326: 7312: 7306: 7302: 7301: 7296: 7290: 7276: 7274:0-85255-091-X 7270: 7266: 7265: 7257: 7250: 7245: 7238: 7233: 7231: 7223: 7218: 7216: 7208: 7203: 7196: 7191: 7184: 7179: 7172: 7167: 7152: 7146: 7142: 7141: 7133: 7127:, p. 27. 7126: 7121: 7114: 7109: 7103:, p. 19. 7102: 7097: 7090: 7085: 7083: 7081: 7079: 7071: 7066: 7064: 7055: 7049: 7045: 7044: 7039: 7033: 7027:, p. 11. 7026: 7021: 7019: 7017: 7015: 7013: 7011: 7009: 7001: 6996: 6989: 6984: 6977: 6972: 6965: 6960: 6953: 6948: 6942:, p. 29. 6941: 6936: 6929: 6924: 6917: 6912: 6906:, p. 61. 6905: 6900: 6898: 6890: 6885: 6883: 6876:, p. 27. 6875: 6870: 6864:, p. 24. 6863: 6858: 6856: 6849:, p. 98. 6848: 6843: 6841: 6834:, p. 23. 6833: 6828: 6822:, p. 23. 6821: 6817: 6812: 6806:, p. 25. 6805: 6800: 6798: 6790: 6785: 6778: 6774: 6770: 6766: 6761: 6753: 6747: 6743: 6736: 6734: 6726: 6721: 6715:, p. 37. 6714: 6709: 6702: 6697: 6695: 6693: 6685: 6681: 6676: 6670:, p. 18. 6669: 6664: 6662: 6660: 6658: 6650: 6645: 6638: 6633: 6626: 6621: 6615:, p. 35. 6614: 6609: 6607: 6600:, p. 12. 6599: 6594: 6587: 6583: 6578: 6571: 6565: 6559:, p. 27. 6558: 6553: 6545: 6539: 6535: 6528: 6520: 6514: 6510: 6503: 6495: 6489: 6485: 6478: 6463: 6457: 6453: 6452: 6444: 6433: 6429: 6425: 6421: 6417: 6413: 6409: 6405: 6401: 6394: 6387: 6380: 6375: 6367: 6361: 6357: 6356:BBC Worldwide 6353: 6352: 6347: 6346:Schama, Simon 6341: 6333: 6327: 6323: 6316: 6300: 6299: 6291: 6284: 6279: 6272: 6267: 6261:, p. 22. 6260: 6255: 6253: 6238: 6232: 6228: 6227: 6219: 6212: 6207: 6201:, p. 88. 6200: 6197:, p. 6; 6196: 6191: 6184: 6179: 6173:, p. 35. 6172: 6167: 6160: 6155: 6149:, p. 21. 6148: 6143: 6141: 6134:, p. 99. 6133: 6128: 6126: 6118: 6113: 6106: 6101: 6099: 6097: 6089: 6084: 6078: 6073: 6067: 6062: 6056: 6051: 6045: 6040: 6025: 6019: 6015: 6014: 6006: 5998: 5992: 5988: 5987: 5979: 5971: 5965: 5961: 5954: 5946: 5940: 5936: 5929: 5921: 5915: 5911: 5904: 5896: 5890: 5886: 5879: 5871: 5865: 5861: 5854: 5846: 5840: 5836: 5832: 5826: 5824: 5822: 5820: 5818: 5810: 5805: 5799:, p. 17. 5798: 5793: 5791: 5789: 5787: 5785: 5783: 5781: 5779: 5771: 5766: 5764: 5757:, p. 19. 5756: 5752: 5748: 5743: 5736: 5731: 5725:, p. 41. 5724: 5719: 5712: 5706: 5691: 5685: 5681: 5680: 5672: 5657: 5653: 5646: 5640: 5639:0-8074-0856-5 5636: 5632: 5626: 5620: 5619:1-59337-546-8 5616: 5612: 5609:Elber, Mark. 5606: 5604: 5589: 5583: 5577: 5576:0-8074-0883-2 5573: 5569: 5563: 5556: 5552: 5547: 5540: 5534: 5527: 5522: 5515: 5510: 5502: 5501: 5496: 5489: 5487: 5485: 5483: 5475: 5470: 5463: 5458: 5450: 5444: 5440: 5433: 5431: 5429: 5427: 5425: 5423: 5421: 5419: 5417: 5409: 5403: 5396: 5390: 5383: 5377: 5370: 5364: 5362: 5354: 5348: 5341: 5336: 5329: 5324: 5319: 5310: 5302: 5297: 5289: 5285: 5278: 5263: 5259: 5253: 5239: 5235: 5228: 5220: 5214: 5210: 5209: 5201: 5194: 5189: 5187: 5171: 5165: 5161: 5160: 5152: 5145: 5141: 5136: 5129: 5124: 5117: 5112: 5105: 5100: 5098: 5090: 5085: 5078: 5073: 5071: 5069: 5062:, p. 42. 5061: 5056: 5054: 5052: 5045:, p. 56. 5044: 5039: 5037: 5035: 5027: 5022: 5015: 5010: 5003: 4998: 4996: 4988: 4983: 4981: 4979: 4971: 4966: 4964: 4962: 4960: 4958: 4956: 4954: 4952: 4944: 4939: 4932: 4927: 4920: 4915: 4909:, p. 96. 4908: 4903: 4897:, p. 94. 4896: 4891: 4885:, p. 93. 4884: 4879: 4877: 4870:, p. 92. 4869: 4864: 4858:, p. 90. 4857: 4852: 4846:, p. 72. 4845: 4840: 4838: 4836: 4828: 4823: 4817:, p. 71. 4816: 4811: 4805:, p. 68. 4804: 4799: 4792: 4787: 4780: 4775: 4769:, p. ix. 4768: 4763: 4756: 4755:Petersen 2009 4751: 4744: 4739: 4732: 4727: 4721:, p. 89. 4720: 4715: 4708: 4703: 4696: 4691: 4684: 4679: 4673:, p. 40. 4672: 4667: 4665: 4663: 4655: 4650: 4644:, p. 16. 4643: 4638: 4636: 4634: 4632: 4630: 4628: 4626: 4619:, p. 36. 4618: 4613: 4607:, p. 47. 4606: 4601: 4595:, p. 16. 4594: 4590: 4585: 4579:, p. 24. 4578: 4573: 4566: 4561: 4554: 4549: 4547: 4540:, p. 14. 4539: 4534: 4532: 4530: 4522: 4517: 4515: 4513: 4506:, p. 89. 4505: 4500: 4498: 4490: 4487:, p. 2; 4486: 4481: 4474: 4469: 4462: 4457: 4455: 4447: 4443: 4438: 4436: 4434: 4429: 4416: 4413: 4405: 4402:November 2022 4395: 4391: 4385: 4384: 4379:This article 4377: 4368: 4367: 4356: 4353: 4350: 4347: 4344: 4341: 4338: 4335: 4332: 4329: 4326: 4323: 4320: 4317: 4314: 4311: 4308: 4305: 4302: 4299: 4296: 4295:Body of light 4293: 4291: 4288: 4287: 4283: 4277: 4272: 4265: 4263: 4262: 4257: 4256:Reginald Scot 4252: 4248: 4246: 4241: 4237: 4232: 4229: 4225: 4224: 4217: 4215: 4206: 4202: 4198: 4192: 4188: 4183: 4174: 4172: 4168: 4164: 4160: 4156: 4150: 4148: 4144: 4139: 4135: 4131: 4126: 4124: 4120: 4116: 4112: 4108: 4100:Ethnocentrism 4097: 4095: 4092:According to 4090: 4087: 4083: 4078: 4073: 4068: 4065: 4061: 4057: 4047: 4043: 4041: 4040:functionalist 4037: 4031: 4029: 4025: 4024:Sigmund Freud 4021: 4015: 4011: 4001: 3999: 3995: 3990: 3988: 3987: 3981: 3977: 3975: 3971: 3968: 3958: 3955: 3951: 3947: 3943: 3938: 3936: 3930: 3922: 3918: 3916: 3912: 3907: 3905: 3901: 3897: 3893: 3889: 3885: 3881: 3872: 3863: 3860: 3856: 3854: 3850: 3844: 3840: 3836: 3833: 3829: 3825: 3821: 3817: 3813: 3810: 3805: 3801: 3800:Azande people 3797: 3787: 3780: 3776: 3770: 3768: 3767:Theodor Reuss 3764: 3760: 3756: 3752: 3744: 3739: 3737: 3733: 3729: 3725: 3720: 3718: 3714: 3710: 3706: 3702: 3698: 3694: 3690: 3681: 3677: 3672: 3668: 3666: 3662: 3661:magic bullets 3658: 3652: 3650: 3646: 3641: 3639: 3638:L'Art magique 3635: 3631: 3627: 3622: 3617: 3615: 3611: 3607: 3606: 3601: 3600:H. L. Mencken 3596: 3592: 3586: 3582: 3579: 3573: 3563: 3561: 3557: 3553: 3549: 3547: 3543: 3542:ideal society 3539: 3535: 3531: 3527: 3523: 3519: 3515: 3511: 3505: 3495: 3493: 3489: 3485: 3481: 3476: 3472: 3468: 3464: 3458: 3450: 3446: 3444: 3440: 3436: 3432: 3428: 3424: 3420: 3415: 3413: 3409: 3405: 3399: 3397: 3393: 3389: 3386:varieties of 3385: 3381: 3377: 3374: 3369: 3359: 3357: 3356: 3351: 3347: 3343: 3338: 3334: 3330: 3326: 3322: 3317: 3315: 3311: 3307: 3303: 3299: 3295: 3291: 3290:Gabriel Naudé 3287: 3282: 3280: 3276: 3275:Neoplatonists 3272: 3271:Aristotelians 3268: 3264: 3260: 3256: 3252: 3248: 3244: 3239: 3235: 3231: 3227: 3226: 3217: 3212: 3208: 3206: 3202: 3198: 3194: 3190: 3189:Ahmad al-Buni 3186: 3182: 3177: 3175: 3171: 3167: 3163: 3159: 3155: 3151: 3147: 3143: 3138: 3135: 3131: 3126: 3124: 3120: 3116: 3111: 3109: 3103: 3101: 3097: 3093: 3089: 3081: 3077: 3073: 3068: 3064: 3060: 3058: 3054: 3050: 3046: 3042: 3038: 3034: 3030: 3026: 3022: 3018: 3013: 3011: 3007: 3003: 2999: 2995: 2991: 2987: 2983: 2979: 2975: 2971: 2970:Acts of Peter 2967: 2963: 2959: 2954: 2952: 2948: 2944: 2940: 2936: 2932: 2928: 2924: 2920: 2911: 2907: 2905: 2901: 2897: 2893: 2889: 2884: 2873: 2868: 2866: 2861: 2859: 2854: 2853: 2851: 2850: 2843: 2840: 2838: 2837: 2833: 2831: 2828: 2826: 2823: 2821: 2818: 2816: 2813: 2811: 2808: 2807: 2799: 2798: 2789: 2784: 2781: 2779: 2776: 2774: 2771: 2769: 2766: 2764: 2761: 2759: 2756: 2754: 2751: 2749: 2746: 2744: 2741: 2739: 2736: 2734: 2731: 2730: 2720: 2719: 2716: 2715:Aḥmad al-Būnī 2713: 2711: 2708: 2706: 2703: 2701: 2698: 2693: 2690: 2688: 2685: 2684: 2674: 2673: 2665: 2664: 2657: 2656: 2652: 2650: 2649: 2645: 2643: 2642: 2638: 2636: 2635: 2631: 2629: 2628: 2624: 2622: 2621: 2617: 2615: 2614: 2610: 2608: 2607: 2603: 2601: 2600: 2596: 2594: 2593: 2589: 2585: 2584: 2580: 2579: 2578: 2577: 2573: 2571: 2570: 2566: 2564: 2563: 2559: 2558: 2554: 2548: 2547: 2543: 2542: 2536: 2532: 2531: 2528: 2525: 2524: 2520: 2516: 2515: 2511: 2507: 2496: 2491: 2489: 2488: 2479: 2475: 2471: 2468: 2464: 2463: 2462: 2460: 2456: 2452: 2448: 2443: 2441: 2437: 2433: 2429: 2428: 2419: 2416:Simon Price, 2412: 2407: 2405: 2404:mystery cults 2401: 2400:Persian tribe 2397: 2396: 2391: 2387: 2383: 2379: 2375: 2371: 2366: 2364: 2360: 2356: 2352: 2347: 2345: 2341: 2337: 2333: 2329: 2328: 2323: 2319: 2315: 2311: 2310:ancient Roman 2307: 2303: 2298: 2296: 2292: 2288: 2284: 2283: 2278: 2274: 2270: 2266: 2265: 2260: 2254: 2251: 2247: 2243: 2239: 2231: 2227: 2222: 2218: 2208: 2206: 2202: 2198: 2197:Levitical law 2193: 2190: 2185: 2181: 2177: 2173: 2168: 2156: 2152: 2148: 2144: 2140: 2136: 2132: 2128: 2124: 2120: 2119: 2114: 2084: 2078: 2068: 2066: 2062: 2056: 2046: 2044: 2038: 2036: 2032: 2028: 2024: 2020: 2019:Pyramid Texts 2011: 2007: 2003: 2002: 1996: 1991: 1984: 1979: 1977: 1972: 1967: 1965: 1960: 1958: 1954: 1950: 1946: 1941: 1939: 1938: 1933: 1925: 1920: 1911: 1909: 1905: 1901: 1897: 1893: 1889: 1885: 1881: 1873: 1870: 1866: 1861: 1855: 1845: 1843: 1839: 1835: 1831: 1827: 1822: 1820: 1819: 1812: 1809: 1805: 1800: 1798: 1792: 1789: 1785: 1781: 1777: 1776:Mesopotamians 1773: 1769: 1765: 1761: 1754: 1750: 1745: 1740: 1736: 1732: 1728: 1717: 1707: 1705: 1699: 1695: 1693: 1689: 1685: 1680: 1679:Ronald Hutton 1674: 1670: 1660: 1658: 1654: 1650: 1646: 1642: 1636: 1632: 1628: 1618: 1616: 1612: 1608: 1607:natural magic 1604: 1600: 1596: 1581: 1579: 1575: 1571: 1568: 1564: 1560: 1556: 1553: 1547: 1545: 1544:natural magic 1541: 1537: 1533: 1529: 1525: 1521: 1517: 1513: 1508: 1506: 1502: 1498: 1494: 1490: 1486: 1485: 1480: 1479:ancient Greek 1476: 1475: 1469: 1465: 1463: 1460: 1456: 1453: 1449: 1446: 1442: 1439: 1436: 1432: 1428: 1424: 1421: 1417: 1413: 1409: 1405: 1402: 1398: 1394: 1391: 1387: 1383: 1379: 1371: 1367: 1362: 1353: 1351: 1347: 1343: 1339: 1335: 1331: 1327: 1326: 1321: 1317: 1313: 1311: 1307: 1302: 1300: 1296: 1292: 1281: 1276: 1274: 1269: 1267: 1262: 1261: 1259: 1258: 1251: 1248: 1246: 1243: 1241: 1238: 1236: 1233: 1231: 1228: 1226: 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Scribner. 9434: 9409: 9388: 9369: 9351: 9331: 9306: 9302: 9283: 9250: 9246: 9227: 9208: 9189: 9156: 9152: 9133: 9114: 9095: 9074: 9053: 9034: 9015: 8996: 8971: 8967: 8948: 8929: 8909: 8889: 8870: 8851: 8829: 8810: 8791: 8788:Davies, Owen 8769: 8750: 8731: 8712: 8695: 8689: 8670: 8651: 8620: 8601: 8597: 8574: 8552: 8540: 8528: 8516: 8504: 8492: 8480: 8468: 8456: 8422: 8416: 8404: 8392: 8340: 8328: 8323:, p. 5. 8316: 8304: 8284:, p. 3. 8265: 8253: 8237: 8225: 8213: 8208:, p. 6. 8193:, p. 8. 8191:Tambiah 1991 8186: 8181:, p. 2. 8179:Tambiah 1991 8174: 8145: 8133: 8121: 8109: 8097: 8085: 8073: 8061: 8030: 8001: 7966:, p. 4. 7940: 7909: 7893: 7881: 7850: 7802: 7790: 7778: 7739: 7727: 7711: 7695: 7679: 7667: 7651: 7618: 7602: 7590: 7578: 7551: 7546:, p. 4. 7539: 7534:, p. 4. 7523: 7511: 7506:, p. 6. 7484: 7472: 7452:, p. 3. 7430: 7418: 7406: 7401:, p. 9. 7380:. Retrieved 7365: 7358: 7347:. Retrieved 7332: 7325: 7314:. Retrieved 7299: 7289: 7278:. 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Retrieved 5158: 5151: 5135: 5123: 5111: 5084: 5021: 5009: 4938: 4926: 4914: 4902: 4890: 4863: 4851: 4822: 4810: 4798: 4791:Russell 1972 4786: 4774: 4762: 4750: 4738: 4726: 4714: 4709:, p. 6. 4702: 4695:Russell 1972 4690: 4685:, p. 7. 4678: 4649: 4612: 4600: 4584: 4572: 4560: 4555:, p. 8. 4523:, p. 1. 4480: 4468: 4463:, p. x. 4408: 4399: 4380: 4259: 4253: 4249: 4233: 4221: 4218: 4210: 4201:The Magician 4151: 4146: 4142: 4127: 4103: 4091: 4069: 4063: 4059: 4052: 4032: 4017: 3991: 3984: 3982: 3978: 3970:Marcel Mauss 3967:sociologists 3964: 3939: 3931: 3927: 3914: 3908: 3899: 3884:Edward Tylor 3877: 3861: 3857: 3845: 3841: 3837: 3814: 3793: 3771: 3742: 3740: 3721: 3697:Dion Fortune 3685: 3665:magic angles 3653: 3644: 3642: 3637: 3634:André Breton 3618: 3614:superstition 3603: 3591:esotericists 3587: 3583: 3575: 3560:Isaac Newton 3550: 3537: 3530:Christianity 3507: 3491: 3487: 3474: 3466: 3462: 3459: 3455: 3416: 3400: 3384:Neo-Platonic 3371: 3353: 3349: 3344:—founder of 3328: 3324: 3320: 3318: 3309: 3305: 3301: 3293: 3285: 3283: 3279:Hermeticists 3262: 3237: 3236:. For them, 3223: 3221: 3215: 3207:traditions. 3178: 3162:Ibn al-Nadim 3139: 3127: 3112: 3104: 3099: 3095: 3085: 3079: 3061: 3056: 3048: 3044: 3040: 3036: 3032: 3016: 3014: 2964:in both the 2955: 2943:monotheistic 2939:superstition 2934: 2916: 2885: 2881: 2836:The Kybalion 2834: 2778:Robert Fludd 2724:Early modern 2653: 2647: 2639: 2633: 2626: 2618: 2612: 2604: 2598: 2591: 2581: 2574: 2568: 2560: 2539: 2493: 2485: 2483: 2444: 2439: 2425: 2424: 2417: 2409: 2393: 2389: 2381: 2377: 2376:, communal ( 2367: 2348: 2344:Roman Empire 2339: 2335: 2331: 2325: 2317: 2313: 2301: 2299: 2294: 2280: 2272: 2262: 2255: 2249: 2245: 2241: 2237: 2235: 2201:Hebrew Bible 2194: 2184:incantations 2116: 2115: 2098:וּמְכַשֵּֽׁף 2080: 2060: 2058: 2039: 2035:Coffin Texts 2015: 2008:showing the 1999: 1982: 1975: 1970: 1968: 1963: 1961: 1956: 1952: 1948: 1944: 1942: 1936: 1931: 1929: 1924:Eye of Horus 1876: 1837: 1833: 1830:East Semitic 1823: 1816: 1813: 1801: 1793: 1787: 1767: 1763: 1757: 1700: 1696: 1676: 1638: 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2004 6557:Davies 2009 6259:Bailey 2018 6211:Davies 2012 6199:Bailey 2018 6195:Davies 2012 6171:Davies 2012 6147:Bailey 2018 6132:Bailey 2018 6117:Davies 2012 6105:Bailey 2006 6088:Davies 2012 5809:Davies 2012 5770:Gordon 1999 5755:Bailey 2018 5747:Gordon 1999 5735:Gordon 1999 5723:Davies 2012 5526:Teeter 2011 5514:Teeter 2011 5193:Sasson 1995 5128:Sasson 1995 5116:Sasson 1995 5104:Sasson 1995 5089:Kuiper 2010 5077:Sasson 1995 5043:Abusch 2002 5026:Sasson 1995 5014:Sasson 1995 5002:Sasson 1995 4987:Sasson 1995 4970:Sasson 1995 4943:Sasson 1995 4931:Sasson 1995 4919:Sasson 1995 4907:Bailey 2018 4895:Bailey 2018 4883:Bailey 2018 4868:Bailey 2018 4856:Bailey 2018 4844:Bailey 2018 4827:Bailey 2018 4815:Bailey 2018 4803:Bailey 2018 4779:Hutton 2017 4767:Hutton 2017 4743:Miller 2010 4731:Davies 2007 4671:Bailey 2018 4656:, p. . 4553:Styers 2004 4538:Styers 2004 4521:Davies 2012 4504:Bailey 2018 4489:Graham 2018 4485:Bogdan 2012 4473:Bailey 2018 4461:Hutton 2017 4446:Bailey 2018 4442:Bogdan 2012 4355:Thaumaturgy 4337:Runic magic 4086:Jean Piaget 4072:Rosalie Wax 3954:Andrew Lang 3804:Owen Davies 3777:and author 3736:theological 3732:ritualistic 3724:chaos magic 3713:Anton LaVey 3645:sui generis 3630:Surrealists 3621:folklorists 3546:Jakob Böhme 3404:witch craze 3380:hermeticism 3373:Renaissance 3333:Protestants 3053:Old English 3043:in German, 3039:in French, 2998:enchantment 2962:Saint Peter 2958:Simon Magus 2935:superstitio 2888:Greco-Roman 2773:Jakob Böhme 2613:Korē kosmou 2527:Hermeticism 2500:Middle Ages 2467:magic words 2465:the use of 2312:writers as 2269:Hippocrates 2264:Oedipus Rex 2159:טומאה וטהרה 2139:white magic 1808:love spells 1760:Mesopotamia 1721:Mesopotamia 1649:black magic 1645:White magic 1641:Owen Davies 1635:Black magic 1627:White magic 1567:sociologist 1528:Protestants 1420:Old Sinitic 1401:Old Persian 1338:chaos magic 1322:, defined " 1116:Golden Dawn 1111:Freemasonry 973:Metaphysics 958:Hermeticism 911:Esotericism 852:Uncertainty 577:Telekinesis 527:Psychometry 412:Conjuration 280:Incantation 205:White magic 195:Thaumaturgy 135:Chaos magic 125:Black magic 9867:Categories 9578:De Gruyter 7435:Jolly 1996 7382:2015-12-26 7349:2015-12-26 7316:2015-12-26 7280:2015-12-26 6988:Flint 1991 6777:talismanic 6769:Moshe Idel 6271:Flint 1991 6242:2023-04-02 6183:Flint 1991 5593:2014-03-26 5328:apotrapaic 5301:Orientalia 5284:Orientalia 5268:2013-09-06 5243:2013-09-06 5142:, p. 5060:Brown 1995 4394:footnoting 4362:References 4245:initiation 4240:holy water 4191:tarot deck 4115:witchcraft 3950:polytheism 3946:monotheism 3832:witchcraft 3828:divination 3657:magic acid 3610:psychology 3463:feitiçaria 3423:meditative 3292:wrote his 3243:Paracelsus 3164:held that 3146:possession 3137:settings. 3082:in Hebrew) 3033:maleficium 3004:; various 2986:hydromancy 2974:divination 2758:Paracelsus 2583:Poimandres 2436:defixiones 2427:Katadesmoi 2382:katadesmoi 2167:tvmh vthrh 2143:qlippothic 2123:divination 1904:cemeteries 1858:See also: 1768:masmassutu 1725:See also: 1692:world view 1669:Witchcraft 1663:Witchcraft 1657:Gray magic 1639:Historian 1631:Gray magic 1615:witchcraft 1603:ceremonial 1501:necromancy 1497:divination 1489:witchcraft 1390:Latin term 1235:Pythagoras 1230:Paracelsus 1106:Élus Coëns 1063:Meditation 1058:Invocation 1053:Initiation 1033:Divination 812:Groupthink 632:Skepticism 567:Stone Tape 472:Mediumship 427:Demonology 382:Bilocation 353:Paranormal 210:Witchcraft 170:Necromancy 160:Invocation 155:Gray magic 140:Divination 83:Background 9824:144182649 9604:1864-3396 9323:162843793 9275:192107986 9267:0362-5028 9253:: 27–47. 8988:195037024 8633:Routledge 6428:162339681 6420:0076-6097 6029:22 August 5162:. Brill. 4654:Graf 1997 4617:Mair 2015 4605:Mair 2015 4425:Citations 4349:Shamanism 4177:Magicians 3898:; in his 3816:In Africa 3759:sex magic 3649:modernity 3566:Modernity 3534:mysticism 3522:chemistry 3488:sortilège 3346:Wahhabism 3329:maleficia 3170:Ibn Arabi 3166:exorcists 3029:heretical 3006:grimoires 2994:pyromancy 2990:aeromancy 2900:Zoroaster 2705:Ibn Umayl 2620:Cyranides 2592:Asclepius 2355:Zoroaster 2336:veneficus 2259:Sophocles 2092:מְעוֹנֵ֥ן 2087:קְסָמִ֔ים 2023:afterlife 1704:abortions 1653:Phil Hine 1595:low magic 1540:humanists 1505:astrology 1425:(mage or 1370:Herodotus 1356:Etymology 1320:occultist 1210:Ibn Arabi 1195:Gurdjieff 1180:Dionysius 1160:Blavatsky 1121:Martinism 1083:Sacrifice 1043:Evocation 998:Theosophy 983:Mysticism 948:Astrology 649:Debunking 582:Telepathy 432:Ectoplasm 402:Cold spot 372:Astrology 250:Mysticism 180:Shamanism 175:Sex magic 145:Evocation 9757:28549170 9181:11639314 8850:(2013). 8790:(2007). 8629:New York 8625:Abingdon 7303:. SAGE. 7040:(2006). 6432:Archived 6348:(2003). 5833:(2012). 5656:Academia 4390:citation 4331:Psionics 4268:See also 4236:exorcism 4187:Magician 4064:measures 3851:and the 3824:medicine 3779:Starhawk 3753:and the 3728:symbolic 3431:deveikut 3419:Hasidism 3412:Scotland 3376:humanism 3185:Al Kindi 3181:Picatrix 3108:biblical 3088:mystical 3078:(סגולות 3037:sorcière 3025:Hussites 2982:geomancy 2931:paganism 2904:Osthanes 2763:John Dee 2519:a series 2517:Part of 2414:— 2359:Osthanes 2291:Tiresius 2189:segullot 2065:Badarian 1976:snnw ntr 1836:and the 1772:Akkadian 1753:Lamashtu 1452:Chaldean 1435:Talmudic 1386:magician 1340:and the 1330:neopagan 1048:Exorcism 963:Kabbalah 903:a series 900:Part of 817:Hypnosis 724:Hypnosis 452:Forteana 442:Exorcism 345:a series 343:Part of 223:Religion 57:a series 55:Part of 9361:6794721 9173:2167771 6773:theurgy 6467:8 March 4343:Scrying 4214:witches 4159:amulets 4060:motives 3911:animism 3892:science 3755:New Age 3699:of the 3682:(1912). 3518:alchemy 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