Magic (supernatural)

4043:" 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 3994:. 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. 1870: 1703:

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.

3922:, 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. 3860:, 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. 4252:. 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". 3864:

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

4130:, 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. 4202: 1749: 3072: 2915: 4281: 1366: 4187: 1924: 9845: 2447:. 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. 3876: 9857: 2191:. 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 ( 3462:

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.

4377: 1581:(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 3812:

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

1317:, 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. 4118:(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 4101:, 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." 2231: 3899:, 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 3345:

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

1811:, 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 1826:, 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. 3068:

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

3823:, 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 3659:

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,

1804:, 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. 1978:

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.

2911:. 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. 3602:

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

1622:. 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. 3839:

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.

5718:, 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 ..." 4221:, 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. 3777:

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.

3567:, 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. 1819:

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

4170:, 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 3754:". 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 3137:. 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 1472:

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

2977:. 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 2021:

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.

2946:), 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 2899:,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 4071:

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

3696:—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 ' 3465:

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

3192:'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 2415:

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

3700:' 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. 4063:. 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 3961:

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.

2068:) 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 1687:

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

1492:(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, 3585:

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

3495:(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 3442:(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 3957:. 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 4247:

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

1486:, 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 3457:

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:

2050:. 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. 1711:—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. 1656:

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

2377:, 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 3746:

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

3867:

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.

3024:

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

3613:; 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 2038:, 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 3309:

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

4239:

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

3005:

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

1333:" 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: 2030:. 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 4259:

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

3827:. 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 1691:; 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 3133:

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

3115:

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.

1570:

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

3177:, 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 3173:

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

618: 9534: 4047:

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

1960:

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

1664:, also called "neutral magic", is magic that is not performed for specifically benevolent reasons, but is also not focused towards completely hostile practices. 3750:

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

2926:, magic did not merely constitute fraudulent and unsanctioned ritual practices, but was the very opposite of religion because it relied upon cooperation from 4133:

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

2443:), curses inscribed on wax or lead tablets and buried underground, were frequently executed by all strata of Greek society, sometimes to protect the entire 1948:

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

1306:

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

3724:, described magic as "the change in situations or events in accordance with one's will, which would, using normally acceptable methods, be unchangeable". 1945:) 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. 5335:

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."

613: 3328:

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

1610:

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

3911:. Spencer regarded both magic and religion as being rooted in false speculation about the nature of objects and their relationship to other things. 1956:, which, unlike its Coptic counterpart, had no connotation of impiety or illegality, and is attested from the Old Kingdom through to the Roman era. 2034:, however, tomb robbers broke into the pyramids and saw the magical inscriptions. Commoners began learning the spells and, by the beginning of the 9571:

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

6327:

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

3997:

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

3879:

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

2572: 4269:, in which he argued that many of those accused of witchcraft or otherwise claiming magical capabilities were fooling people using illusionism. 4217:

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

1807:

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

3028:—resulted in Christians massacring these religious minorities. Christian groups often also accused other, rival Christian groups such as the 2176: 673: 608: 4001:

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

4005:. Many later anthropologists followed his example. Nevertheless, this distinction is still often made by scholars discussing this topic. 2347:. 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 3990: 3553:(1575–1624), a German mystic, explored the relationship between the divine and human experience, influencing later mystical movements. 1614:

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

6301: 3227:

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

2258:

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

5989: 3313:

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

2393:), described as magic by modern and ancient observers alike, scholars have been compelled to abandon this viewpoint. The Greek word 2302:—in this context meaning something akin to quack or charlatan—reflecting how this epithet was no longer reserved only for Persians. 1849:, 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

3450:

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

6354: 3513:

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

2212:, and particularly well documented in the period following the destruction of the temple into the 3rd, 4th, and 5th centuries CE. 1660:

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

327: 9567:"Magic in the Middle Ages and the Early Modern Age – Literature, Science, Religion, Philosophy, Music, and Art. An Introduction" 3559:, a Flemish chemist, coined the term "gas" and conducted experiments on plant growth, expanding the understanding of chemistry. 3332:

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

2903:. Some early Christian authors followed the Greek-Roman thinking by ascribing the origin of magic to the human realm, mainly to 1763:

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

2373:

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

7336: 6436: 1791:, and evil sorcerers. To defend themselves against the spirits of those they had wronged, they would leave offerings known as 1515:

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

9797: 9778: 9751: 9732: 9665: 9646: 9598: 9523: 9504: 9485: 9466: 9447: 9428: 9401: 9382: 9344: 9296: 9240: 9221: 9202: 9146: 9127: 9108: 9089: 9066: 9047: 9028: 9009: 8961: 8942: 8923: 8902: 8883: 8864: 8842: 8823: 8804: 8782: 8744: 8725: 8683: 8664: 8645: 8587: 8435: 7379: 7346: 7313: 7153: 7056: 6754: 6546: 6521: 6496: 6464: 6368: 6334: 6239: 6026: 5999: 5972: 5947: 5922: 5897: 5872: 5847: 5692: 5451: 5221: 5172: 3945:

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

2874: 2602: 1282: 17: 2918:

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

1543:

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

889: 623: 1598:

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

1967:

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

1907:. They were commonly placed under the threshold, courtyards, in the corner of the homes of the recently deceased and in 2819: 2385:) religion. Since the last decade of the century, however, recognising the ubiquity and respectability of acts such as 2031: 663: 5347:

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

3434:

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

3301:, in which he distinguished "Mosoaicall Magick"—which he claimed came from God and included prophecies, miracles, and 8763: 7277: 5643: 5623: 5580: 4416: 4231:

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

2824: 2354:

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

1120: 3013:, or books outlining magical practices, were written that claimed to have been written by Solomon, most notably the 4311: 3563:, known for his diverse interests, created the "Sympathetic Powder", believed to have mystical healing properties. 3508: 2950:

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

1845:

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

1788: 7303: 6303:

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

4387: 3184:

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

1551:. Both negative and positive understandings of the term recurred in Western culture over the following centuries. 7369: 7267: 4018: 3929:

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

648: 99: 5138: 3743:

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

3581:

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

3270:

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

2747: 2221: 1302:, is the application of beliefs, rituals or actions employed in the belief that they can manipulate natural or 9877: 9557: 3705: 3353:—for instance condemned a range of customs and practices such as divination and the veneration of spirits as 3238: 2846: 2752: 2566: 2081: 2047: 2014: 1964:

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

1007: 56: 8580:

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

2985:

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

6537:

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

5616:

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

5262: 4265: 3828: 3001:, as well as by observation of natural phenomena e.g. the flight of birds and astrology. He also mentioned 2179:

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

3800: 2046:

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

561: 441: 5636:

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

5356:

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

5504: 4294: 4209: 3946: 3346: 2757: 2659: 2630: 2339:(magic rites). The Romans already had other terms for the negative use of supernatural powers, such as 1735: 922: 4126:. A similar approach has been taken by many scholars studying pre-modern societies in Europe, such as 7742: 4205: 4191: 4122:, in favour of the more precise terms and concepts that existed within these specific societies like 2867: 2539: 1275: 3056:

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

1983:(images of the god), the same power to use words creatively that the gods have is shared by humans. 9420: 8933:

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

4394: 4044: 3767: 2704: 2159: 2087: 1779:

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

1184: 882: 531: 234: 8716:

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

9354:

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

8792: 3808: 3665: 3556: 3484: 2510: 2035: 1731: 1645: 771: 713: 451: 4032: 3478:. When later Europeans encountered these West African societies, they wrongly believed that the 9882: 9861: 8852: 4305: 3998: 3412: 2610: 1346: 1229: 796: 738: 566: 436: 401: 313: 8268: 7046: 6016: 5148: 4050: 1585:

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

6229: 5211: 5162: 4024: 3403:

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

3215: 3150: 3149:

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

3119: 3076: 1864: 1540: 1042: 776: 708: 688: 506: 491: 9566: 9038:

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

7143: 3652:

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

3317:

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

9675:

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

8915:

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

4329: 3609: 3447: 3318: 2970: 2860: 2787: 2691: 2595: 2523: 2451: 2209: 2146:

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

1268: 1146: 906: 791: 786: 733: 289: 8: 6796:, Joseph Weiss, Littman Library; chapter: "The Saddik – Altering the Divine Will", p. 192 4178:

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

4127: 3762:

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

3708:

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

3630: 3595: 3514: 3426:, the displacement of practical Kabbalah using directly magical means, by conceptual and 3302: 3259: 3197: 2891:

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

2742: 2651: 2545: 1837:

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

1753: 1528: 1416: 1338: 1254: 1209: 1082: 942: 937: 875: 841: 683: 344: 299: 8913: 3803:, magic formed a rational framework of beliefs and knowledge in some cultures, like the 9824: 9413: 9361: 9323: 9275: 9250:

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

9173: 8988: 8629: 7338:

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

6428: 3981:. In this approach, magic is understood as being the theoretical opposite of religion. 3832: 3787:

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

3530: 3518: 3271: 3263: 2982: 2938:, and both magic and paganism were regarded as belonging under the broader category of 2923: 2896: 2814: 2491: 2374: 2135: 2027: 1915:

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

1692: 1516: 1314: 1309:

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

551: 501: 229: 94: 9019:

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

5559: 9828: 9793: 9774: 9757: 9747: 9728: 9661: 9642: 9604: 9594: 9519: 9500: 9481: 9462: 9443: 9424: 9397: 9378: 9340: 9327: 9292: 9279: 9267: 9236: 9217: 9198: 9181: 9142: 9123: 9104: 9085: 9078: 9062: 9043: 9024: 9005: 8992: 8957: 8938: 8919: 8898: 8879: 8860: 8838: 8819: 8800: 8778: 8759: 8740: 8721: 8679: 8660: 8641: 8583: 8431: 7375: 7342: 7309: 7273: 7149: 7052: 6750: 6542: 6517: 6492: 6460: 6432: 6420: 6364: 6330: 6235: 6022: 5995: 5968: 5943: 5918: 5893: 5868: 5843: 5688: 5639: 5619: 5576: 5447: 5217: 5168: 4171: 4159: 4142: 4134: 3908: 3853: 3813: 3427: 3372: 3341: 3255: 2955: 2934:. In this, Christian ideas of magic were closely linked to the Christian category of 2892: 2580: 2286: 2155: 1884: 1776: 1567: 1536: 1435: 1224: 1025: 982: 846: 556: 421: 376: 366: 189: 6749:(2nd ed.). University Park, Pennsylvania: Pennsylvania State University Press. 3233:(natural magic). This was a term introduced and developed by two Italian humanists, 2127: 1578: 9816: 9709: 9684: 9625: 9586: 9365: 9315: 9306:

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

9259: 9165: 8980: 8704: 8610: 7341:. European Studies on Christian Origins. Vol. 306. A&C Black. p. 28. 6412: 6397: 5745: 5332: 4323: 4175: 4110:

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

4086: 4040: 4014: 3770:

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

3721: 3713: 3693: 3684: 3680: 3599: 3576: 3560: 3474:(spell) to the native population, where it was transformed into the concept of the 3400: 3392: 2829: 2696: 2514: 2463: 2225: 2139: 2005: 1994: 1912: 1876: 1873: 1858: 1720: 1677: 1615: 1607: 1520: 1478: 1320: 1199: 1194: 1174: 1164: 781: 678: 668: 149: 129: 119: 89: 37: 31: 9714: 9697: 8984: 3953:—was the first stage of human belief, which later degenerated into both magic and 3660:

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

3294: 8937:. Vol. 2: Ancient Greece and Rome. London: Athlone Press. pp. 159–275. 8695: 6454: 4286: 4098: 4081: 4023:

The emotionalist approach to magic is associated with the English anthropologist

3939: 3900: 3892: 3755: 3430:

trends gained much further emphasis, while simultaneously instituting meditative

3275: 3234: 3178: 3146: 3138: 2737: 2637: 2459: 2355: 1563: 1442: 1334: 1310: 1244: 1141: 1110: 1077: 723: 526: 461: 396: 284: 244: 4393:

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

4089:

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

3848:

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

3638: 1999: 1911:. A subcategory of incantation bowls are those used in Jewish magical practice. 431: 9156:

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

4398: 3978: 3857: 3731:

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

3709: 3251: 3014: 2834: 2792: 2772: 2645: 2455: 2436: 2404: 2180: 1888: 1401: 1249: 1130: 811: 806: 743: 701: 546: 541: 406: 9590: 9263: 7822: 7820: 5592: 5318:

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

3883:

The intellectualist approach to defining magic is associated with two British

3836: 3550: 2777: 2253:. In doing so it transformed meaning, gaining negative connotations, with the 2230: 1169: 9871: 9688: 9658:

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

9608: 9355: 9271: 8708: 8633: 7299: 6424: 6416: 6360: 5965:

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

5499: 4299: 4260: 4115: 4111: 4060: 4028: 3824: 3820: 3804: 3771: 3625: 3604: 3488: 3443: 3359: 3337: 3229: 3193: 3080: 2974: 2719: 2482: 2408: 2201: 2023: 1683: 1611: 1582: 1548: 1532: 1483: 1204: 1030: 836: 748: 591: 536: 516: 466: 416: 239: 164: 9761: 7526: 5892:(Reprint ed.). Cambridge, UK: Cambridge University Press. p. 115. 5238: 4587: 3716:, stated that magic was "attempting to cause the physically unusual", while 3621:, although the latter term proved more common in early psychological texts. 2358:

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

9629: 9319: 9185: 9139:

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

7817: 7621: 7145:

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

6350: 3974: 3970:

The functionalist approach to defining magic is associated with the French

3888: 3884: 3701: 3618: 3564: 3534: 3388: 3279: 3166: 3154: 2943: 2840: 2782: 2431: 2390: 2348: 2314: 2205: 2039: 1971:

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

1928: 1834: 1574: 1559: 1556: 1303: 1189: 1105: 1072: 861: 851: 831: 826: 766: 643: 576: 511: 391: 9849: 7896: 7714: 6580: 4563: 4308: – Axioms proposed by British science fiction writer Arthur C. Clarke 3675: 3453: 1652:

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

72: 9357:

Archaeoastronomical Evidence for Wuism at the Hongshan Site of Niuheliang

8718:

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

7943: 7698: 6776:, SUNY Press 1995, pp. 72–74. The term magic, used here to denote divine 6018:

The Late Roman World and Its Historian: Interpreting Ammianus Marcellinus

5835: 4359: 4341: 4162:

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

4090: 4076: 3958: 3728: 3717: 3669: 3645:

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

3384: 3377: 3283: 3057: 3025: 3002: 2966: 2962: 2616: 2531: 2273: 2268: 2188: 2143: 2026:

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

1780: 1764: 1653: 1649: 1639: 1631: 1497: 1424: 1405: 1342: 1115: 977: 962: 856: 581: 279: 204: 194: 134: 124: 7048:

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

6398:"Magic for the Dead? The Archaeology of Magic in Later Medieval Burials" 6059: 5164:

Mesopotamian Magic: Textual, Historical, and Interpretative Perspectives

4201: 4158:

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

9582: 9177: 8615: 8598: 7042: 6773: 6048: 5555: 4249: 4244: 4195: 4119: 3954: 3950: 3875: 3661: 3634: 3614: 3408: 3293:

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

3247: 3127: 3071: 2990: 2978: 2947: 2762: 2587: 2471: 2466:, have been recovered and translated. They contain early instances of: 2147: 1940: 1812: 1748: 1696: 1673: 1661: 1635: 1619: 1505: 1501: 1493: 1394: 1239: 1234: 1067: 1062: 1057: 1037: 816: 636: 571: 476: 426: 381: 352: 209: 169: 159: 154: 139: 7912: 7682: 6678: 3942:

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

3036:—of engaging in magical activities. Medieval Europe also saw the term 2914: 1743: 1341:

regularly practice ritual magic. This view has been incorporated into

8637: 7654: 6081: 5940:

The Greek Magical Papyri in Translation, Including the Demotic Spells

4442: 4440: 4438: 4353: 3971: 3763: 3653: 3538: 3526: 3475: 3350: 3174: 3092: 2998: 2994: 2904: 2709: 2624: 2557: 2362:, and that it had then been brought west into Greece by the magician 2359: 2263: 1657: 1648:

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

1599: 1571: 1509: 1374: 1365: 1324: 1219: 1214: 1125: 1087: 1047: 1002: 987: 952: 586: 411: 371: 249: 179: 174: 144: 9790:

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

9480:(Reprint ed.). Cambridge, England: Cambridge University Press. 9169: 8360: 8358: 6514:

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

4227: 4186: 3925: 1923: 9820: 9573:. Fundamentals of Medieval and Early Modern Culture. Vol. 20. 7409: 6781: 5682: 5656: 4335: 4280: 4240: 3783: 3740: 3491:, and in 1835 Haitian law-codes categorised all Vodou practices as 3435: 3423: 3416: 3380: 3189: 3185: 3170: 3103:) with its meditative traditions, and theurgic practical Kabbalah ( 3096: 3029: 3010: 2986: 2935: 2908: 2767: 2714: 2367: 2363: 2351:, laws would be introduced criminalising things regarded as magic. 2295: 2069: 1908: 1757: 1708: 1544: 1439: 1179: 1052: 967: 821: 728: 653: 456: 446: 9059:

Esotericism and the Academy: Rejected Knowledge in Western Culture

8531: 8240: 6329:(2nd ed.). Chicago: University of Chicago Press. p. 20. 5213:

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

4435: 4344: – Ancient or modern magic performed with runes or runestones 4114:(insider) term in the history of Western societies, it remains an 3130:

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

2489:

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

2245:

was Graecicized and introduced into the ancient Greek language as

2151: 1808: 1801: 1739: 1547:

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

9844: 9516:

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

8495: 8355: 7853: 7605: 6814: 6777: 6356:

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

4347: 3915: 3896: 3759: 3590:

people through promising to provide things which they could not.

3522: 3431: 3396: 3201: 3162: 3123: 3006: 2900: 2378: 2331: 2291: 2281: 2241:

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

2150:

realms of evil if performed under circumstances that were holy (

2122: 2010: 1603: 1539:

was magic rather than religion, and as Christian Europeans began

1456: 1449: 1350: 997: 947: 801: 596: 521: 481: 259: 199: 9197:(2nd ed.). Cambridge, England: Cambridge University Press. 7979: 7977: 6747:

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

6193: 6070: 3305:—from "geotick" magic caused by demons. While the proponents of 2485:

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

9856: 9578: 9574: 9101:

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

8519: 8256: 6668: 6666: 6664: 6662: 4483: 4163: 4002: 3736: 3732: 3697: 3637:, an artistic movement based largely in Europe; the Surrealism 3546: 3439: 3209: 3134: 3095:

and magical elements of Kabbalah, dividing it into speculative

3033: 2961:

The model of the magician in Christian thought was provided by

2927: 2478: 2326: 2234: 2184: 2131: 2059: 1899:, and fairly popular during the sixth to eighth centuries. The 1524: 1488: 1431: 1329: 1136: 992: 957: 718: 486: 386: 294: 254: 42: 9459:

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

9233:

Within the Four Seas--: Introduction to Comparative Philosophy

9122:. Chapel Hill and London: University of North Carolina Press. 8307: 8206: 8204: 7514: 7237: 7235: 7089: 7087: 7085: 7083: 7070: 7068: 5797: 5795: 5793: 5791: 5789: 5787: 5785: 5783: 5236: 5193: 5191: 5104: 5102: 5077: 5075: 5073: 5002: 5000: 4642: 4640: 4638: 4636: 4634: 4632: 4630: 1476:

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

9535:"Contemporary Chinese Shamanism:The Reinvention of Tradition" 9120:

Popular Religion in Late Saxon England: Elf Charms in Context

8693:

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

8297: 8295: 7974: 7843: 7841: 7839: 7644: 7642: 7640: 7465: 7463: 6491:. Syracuse, New York: Syracuse University Press. p. 77. 5865:

Magic in Western Culture: From Antiquity to the Enlightenment

5411:

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

5398:

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

5385:

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

5372:

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

4218: 4167: 3779: 3112: 2931: 2366:, who accompanied the military campaigns of the Persian King 2310: 2170: 1904: 1822: 1784: 1688: 1463: 1462:(wisdom and philosophy); from the first century BCE onwards, 1354: 496: 184: 8507: 8331: 8112: 8100: 8054: 8052: 8050: 8048: 8033: 8023: 8021: 8019: 7994: 7992: 7933: 7931: 7874: 7872: 7781: 7771: 7769: 7581: 6659: 6459:(Reprint ed.). Woodbridge: Boydell Press. p. xii. 6269: 6221: 6157: 3914:

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

3895:. This approach viewed magic as the theoretical opposite of 2142:

that concerns the use of magic. It was considered permitted

8201: 7542: 7272:. Vol. 92, issues 3–102588. James Currey. p. 63. 7247: 7232: 7080: 7065: 6647: 6635: 5780: 5368: 5366: 5188: 5099: 5070: 4997: 4941: 4917: 4627: 4350: – Practice of seeking visions in a reflective surface 4317: 4232: 4138: 4123: 3205: 3158: 3153:, and sorcery. The former is therefore a special gift from 2951: 2895:

concept of magic and incorporated it into their developing

2399: 1900: 1896: 1892: 1846: 1830: 658: 8657:

Teenage Witches: Magical Youth and the Search for the Self

8292: 7884: 7836: 7637: 7460: 6974: 6377: 5942:. Chicago: University of Chicago Press. pp. xii–xlv. 2118:) are specifically forbidden as abominations to the Lord. 1527:, and thus regarded it as against Christian religion. In 9807:

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

8973:

Material Religion: The Journal of Objects, Art and Belief

8167: 8165: 8163: 8088: 8045: 8016: 8004: 7989: 7928: 7869: 7766: 7730: 7593: 7123: 6889: 6887: 6596: 6231:

Popular Religion in Germany and Central Europe, 1400-1800

5716:

Jesus and the impurity of spirits in the Synoptic Gospels

4987: 4985: 4983: 4970: 4968: 4966: 4964: 4962: 4960: 4958: 4956: 4141:

term that scholars should use. The historian of religion

3582: 3336:. Reflecting the term's continued negative associations, 1939:

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

8449: 8447: 8385: 8383: 8381: 8379: 8377: 8124: 7793: 7571: 7569: 7554: 7111: 7025: 7023: 7021: 7019: 7017: 7015: 7013: 6950: 6926: 6904: 6902: 6862: 6860: 6847: 6845: 6804: 6802: 6623: 6613: 6611: 6259: 6257: 6147: 6145: 6132: 6130: 6115: 6086: 5770: 5768: 5363: 5345:

A Dictionary of biblical tradition in English literature

4575: 2134:

lists many persistent yet condemned divining practices.

1783:

believed that magic was the only viable defense against

1434:). The Old Persian form seems to have permeated ancient 9723:

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

9353: 7964: 7962: 7504: 7502: 7450: 7448: 7399: 7397: 7222: 7220: 6914: 6701: 6699: 6697: 6281: 6105: 6103: 6101: 5807: 5043: 5041: 5039: 4883: 4881: 4844: 4842: 4840: 4825: 4789: 4753: 4717: 4671: 4669: 4667: 3988:

Mauss' ideas were adopted by Durkheim in his 1912 book

3299:

Apology for all the Wise Men Falsely Suspected of Magic

2958:—were perceived as more ambivalent figures by Muslims. 9478:

Magic, Science, Religion, and the Scope of Rationality

8971:

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

8395: 8343: 8160: 7181: 6998: 6962: 6884: 6794:

Studies in East European Jewish Mysticism and Hasidism

6536: 6234:. Themes in Focus. Bloomsbury Publishing. p. 47. 5472: 5460: 5126: 5114: 5060: 5058: 5056: 5024: 5012: 4980: 4953: 4929: 4777: 4729: 4705: 4693: 4681: 4538: 4536: 4534: 4504: 4502: 4054:

Ideas about magic were also promoted by Sigmund Freud.

3395:. The Renaissance, on the other hand, saw the rise of 3107:), had occurred by the beginning of the 14th century. 1369:

One of the earliest surviving accounts of the Persian

9744:

Ancient Christian Magic: Coptic Texts of Ritual Power

9394:

Contemporary religious Satanism: A Critical Anthology

9002:

Magic, Witchcraft and the Otherworld: An Anthropology

8935:

The Athlone History of Witchcraft and Magic in Europe

8897:. Princeton, New Jersey: Princeton University Press. 8555: 8543: 8483: 8471: 8459: 8444: 8407: 8374: 8228: 8216: 8189: 8177: 8148: 8136: 8076: 8064: 7805: 7670: 7566: 7487: 7475: 7421: 7099: 7010: 6938: 6899: 6872: 6857: 6842: 6830: 6799: 6711: 6608: 6555: 6254: 6169: 6142: 6127: 5765: 5733: 5524: 5512: 5087: 4553: 4551: 4521: 4519: 4517: 4461: 4459: 4332: – Organization for the practice of occult magic 2113: 2107: 2101: 2095: 9616:

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

8319: 7959: 7499: 7445: 7433: 7394: 7217: 7205: 7193: 7169: 7051:. University of California Press. pp. 240–243. 6723: 6694: 6209: 6098: 5994:. Chicago: University of Chicago Press. p. 34. 5867:. Cambridge: Cambridge University Press. p. 6. 5721: 5444:

Ancient Egypt: Everyday Life in the Land of the Nile

5036: 4905: 4893: 4878: 4866: 4854: 4837: 4813: 4801: 4765: 4664: 4471: 4276: 9373:Otto, Berndt-Christian; Stausberg, Michael (2013). 9287:Mauss, Marcel; Bain, Robert; Pocock, D. F. (2007). 8918:(Repint ed.). New York: W.W. Norton & Co. 7292: 6986: 6489:

Islam, Arabs, and the Intelligent World of the Jinn

6181: 5287:Gordon, C. H. (1941). "Aramaic Incantation Bowls". 5053: 4531: 4499: 4075:In the early 1960s, the anthropologists Murray and 3091:In the Medieval Jewish view, the separation of the 2305:In the first century BCE, the Greek concept of the 2072:Period, and they persisted through to Roman times. 1816:a wife with a husband who had been neglecting her. 9412: 9337:The Wiley-Blackwell Companion to Chinese Religions 9077: 9061:. Cambridge, England: Cambridge University Press. 7298: 6780:affecting material blessing, rather than directly 6021:(1st ed.). London: Routledge. pp. 208–. 4741: 4615: 4603: 4548: 4514: 4456: 4314: – Works by Newton now seen as non-scientific 3766:. This was a practice promoted in the writings of 2335:, written around 40 BCE, which makes reference to 2325:. The earliest known Latin use of the term was in 1566:(1854–1941), uses the term to describe beliefs in 8430:. New York: Oxford University Press. p. 87. 6539:The Study Quran; A New Translation and Commentary 5657:"Book Review: Gideon Bohak, Ancient Jewish Magic" 4362: – Working of magical feats by an individual 2290:. In Sophocles' play, for example, the character 2197:) in Jewish societies across time and geography. 2086:In the Mosaic Law, practices such as witchcraft ( 1411:. (𐎶𐎦𐎢𐏁|𐎶𐎦𐎢𐏁, magician). The Old Persian 9869: 8878:. Die Religionen der Menschheit. W. Kohlhammer. 7371:Heroism and the Supernatural in the African Epic 4137:for example argued that it had no utility as an 3624:In the late nineteenth and twentieth centuries, 1903:were buried face down and were meant to capture 1423:(be able). The Persian term may have led to the 9533:Zhang, Hong; Hriskos, Constantine (June 2003). 9286: 8673: 8537: 8525: 8501: 8262: 7415: 7361: 7135: 6575:Introduction to Sufism: The Inner Path of Islam 6227: 5687:. Cambridge University Press. pp. 70–142. 4338: – Science fiction theme of 1950s and '60s 3274:of various theoretical orientations, including 3157:, while the latter is achieved through help of 1469:gained notoriety as magicians and soothsayers. 9514:Waldau, Paul; Patton, Kimberley, eds. (2009). 9214:Mesopotamia: The World's Earliest Civilization 8797:Popular Magic: Cunning-folk in English History 8674:Blain, J.; Ezzy, D.; Harvey, G., eds. (2004). 7367: 6456:Medieval Life: Archaeology and the Life Course 6306:. Spertus College of Judaica Press. p. 18 5161:Abusch, I. Tzvi; Toorn, Karel Van Der (1999). 3026:alleged Jewish sacrifice of Christian children 2397:(practice magic) itself derives from the word 9372: 9084:. London and New York: Hambledon and London. 8911: 8337: 8282: 8210: 8118: 8106: 7983: 7548: 7536: 7253: 7241: 6740: 6738: 6672: 5967:. Paris: Études Augustiniennes. p. 439. 5801: 5437: 5435: 5433: 5431: 5429: 5427: 5425: 5423: 5421: 5328:The International Standard Bible Encyclopedia 4646: 4597: 3533:(1568–1639), an Italian philosopher, blended 2965:, (Simon the Magician), a figure who opposed 2868: 1337:religions, many self-described magicians and 1276: 883: 321: 9771:Stolen Lightning: The Social Theory of Magic 9639:Magic and Magicians in the Greco-Roman World 9532: 9513: 9040:Dictionary of Gnosis and Western Esotericism 9021:Dictionary of Gnosis and Western Esotericism 7259: 6014: 5389:, Oxford University Press, 2001, pp. 321–322 5209: 4320: – West African spiritual belief system 3617:, where it was often used synonymously with 3517:(1566–1636), a Polish alchemist, emphasized 2192: 9037: 8775:Religion and Magic: Approaches and Theories 8758:(Second revised ed.). Boston: Weiser. 7093: 7074: 6653: 6641: 5638:, pp. 4–6. Union for Reform Judaism, 2003. 5493: 5491: 5489: 5487: 5210:Noegel, Scott; Walker, Joel Walker (2010). 5160: 4326: – Magic depicted in fictional stories 3870: 3656:to both Western and non-Western audiences. 3411:, further reinforced by the turmoil of the 3399:, in such forms as the dethronement of the 9192: 9155: 9056: 9018: 8895:The Rise of Magic in Early Medieval Europe 8772: 8654: 8513: 8313: 8301: 8094: 8058: 8039: 8027: 8010: 7998: 7949: 7937: 7918: 7906: 7902: 7890: 7878: 7847: 7830: 7826: 7787: 7775: 7752: 7748: 7736: 7724: 7720: 7704: 7688: 7660: 7648: 7631: 7627: 7599: 7587: 7532: 7520: 7469: 7374:. African Studies. Routledge. p. 38. 7328: 7129: 6980: 6744: 6735: 6602: 6590: 6586: 6383: 6287: 6163: 6015:Drijvers, Jan Willem; Hunt, David (1999). 5862: 5441: 5418: 4593: 4581: 3991:The Elementary Forms of the Religious Life 3219:Frontispiece of an English translation of 2875: 2861: 2538: 2474:said to have the power to command spirits; 1283: 1269: 890: 876: 328: 314: 71: 27:Practice of supernatural beings and forces 9742:Meyer, Marvin W.; Smith, Richard (1994). 9713: 9230: 8999: 8851: 8777:. Edinburgh: Edinburgh University Press. 8614: 8425: 6452: 6395: 5915:The Penguin Handbook of Ancient Religions 5842:. Cambridge: Cambridge University Press. 5144: 4723: 4711: 4687: 4417:Learn how and when to remove this message 3965: 3907:, he used the term magic in reference to 3794: 3357:, which he in turn claimed was a form of 2407:known for practicing religion. Non-civic 2403:, originally simply the Greek name for a 2175:). The concern of overstepping Judaism's 2138:in historical Judaism is a branch of the 9391: 8912:Freud, Sigmund; Strachey, James (1950). 8873: 7265: 7141: 6324: 6008: 5912: 5830: 5828: 5826: 5824: 5822: 5610: 5608: 5484: 4759: 4200: 4185: 4049: 4008: 3924: 3874: 3674: 3648:The scholarly application of magic as a 3525:and made notable contributions to early 3452: 3324:Despite the attempt to reclaim the term 3214: 3070: 2913: 2229: 2130:and other forms of soothsaying, and the 1998: 1952:is the descendant of the pharaonic term 1922: 1868: 1747: 1625: 1364: 1313:, magic has been linked to ideas of the 47:The Story of King Arthur and His Knights 36: 9660:. New York: Farrar, Straus and Giroux. 9475: 9410: 9291:(Reprint ed.). London: Routledge. 9136: 8956:. Cambridge: Harvard University Press. 8753: 8715: 8195: 8183: 6511: 6486: 6299: 5991:The Greek Magical Papyri in Translation 5755: 5478: 5466: 5415:, Oxford University Press, 2001, p. 323 5402:, Oxford University Press, 2001, p. 322 5376:, Oxford University Press, 2001, p. 321 4795: 4699: 4569: 3949:argued that religion—by which he meant 3683:are heavily influenced by the ideas of 3438:(cleaving to God), and cleaving to the 3289:Adherents of this position argued that 14: 9870: 9494: 9456: 9440:Civilizations of the ancient Near East 9437: 9334: 9305: 9211: 9098: 9075: 8970: 8932: 8832: 8813: 8791: 8692: 8623: 8596: 8577: 8561: 8549: 8489: 8477: 8465: 8453: 8413: 8401: 8389: 8368: 8364: 8349: 8325: 8286: 8278: 8274: 8250: 8246: 8234: 8222: 8171: 8154: 8142: 8130: 8082: 8070: 7968: 7953: 7922: 7863: 7859: 7811: 7799: 7760: 7756: 7708: 7692: 7676: 7664: 7615: 7611: 7575: 7560: 7508: 7493: 7481: 7454: 7427: 7403: 7334: 7226: 7211: 7199: 7187: 7175: 7117: 7105: 7035: 7029: 7004: 6968: 6956: 6944: 6932: 6920: 6908: 6893: 6878: 6866: 6851: 6836: 6824: 6820: 6808: 6729: 6717: 6705: 6688: 6684: 6629: 6617: 6561: 6396:Gilchrist, Roberta (1 November 2008). 6349: 6263: 6215: 6203: 6199: 6175: 6151: 6136: 6121: 6109: 6092: 5813: 5774: 5759: 5751: 5739: 5727: 5530: 5518: 5286: 5197: 5132: 5120: 5108: 5093: 5081: 5047: 5030: 5018: 5006: 4991: 4974: 4947: 4935: 4923: 4911: 4899: 4887: 4872: 4860: 4848: 4831: 4819: 4807: 4783: 4771: 4747: 4735: 4675: 4557: 4542: 4525: 4508: 4493: 4489: 4477: 4465: 4450: 4446: 4150:historical research, but not intended 3470:(often translated as sorcery) and the 3415:, especially in Germany, England, and 2208:, it was widely practised in the late 9117: 8892: 8756:Magick: Liber ABA, Book 4, Parts I-IV 8739:. Grand Rapids, Michigan: Zondervan. 8734: 7439: 7142:Hum, Lynne L.; Drury, Nevill (2013). 6992: 6275: 6187: 5887: 5834: 5819: 5680: 5605: 5064: 3126:was thought to be able to give them " 1833:, who was later syncretized with the 674:Prizes for evidence of the paranormal 9539:Cultural Survival Quarterly Magazine 9497:Religion and Ritual in Ancient Egypt 9249: 8951: 6228:Johnson, T.; Scribner, R.W. (1996). 5987: 5981: 5962: 5937: 5497: 5413:Oxford Encyclopedia of Ancient Egypt 5400:Oxford Encyclopedia of Ancient Egypt 5387:Oxford Encyclopedia of Ancient Egypt 5374:Oxford Encyclopedia of Ancient Egypt 5237:Birmingham Museums and Art Gallery. 4658: 4621: 4609: 4370: 2632:The Book of the Secrets of the Stars 2237:, the ancient Greek goddess of magic 2215: 2163: 2114: 2108: 2102: 2096: 2091: 1852: 1588: 1373:was provided by the Greek historian 9461:. London: Oxford University Press. 8837:. Oxford: Oxford University Press. 8816:Grimoires: A History of Magic Books 6770:Hasidism: Between Ecstasy and Magic 6359:(Paperback 2003 ed.). London: 3204:, a doctrine found commonly within 2973:and the apocryphal yet influential 1986: 1541:colonizing other parts of the world 24: 9551: 9476:Tambiah, Stanley Jeyaraja (1991). 7269:Methodology and African Prehistory 5654: 5575:. Union for Reform Judaism, 2004. 5571:W. Gunther Plaut, David E. Stein. 5546:, University of Texas Press, p. 1. 5358:Proceedings of The British Academy 5309:amulets, since her presence was ." 5243:Birmingham Museums and Art Gallery 3487:began to suppress the practice of 3366: 2820:Bibliotheca Philosophica Hermetica 2574:Definitions of Hermes Trismegistus 2411:have been similarly re-evaluated: 1752:Bronze protection plaque from the 664:James Randi Educational Foundation 25: 9894: 9837: 9392:Petersen, Jesper Aagaard (2009). 8720:. Leuven: Peeters. pp. 1–2. 3502: 2922:For early Christian writers like 2825:Hermetic Order of the Golden Dawn 2604:Discourse on the Eighth and Ninth 9855: 9843: 9411:Russell, Jeffrey Burton (1972). 9335:Nadeau, Randall L., ed. (2012). 8835:Magic: A Very Short Introduction 8655:Berger, H. A.; Ezzy, D. (2007). 8419: 7305:Encyclopedia of African Religion 6787: 6763: 6567: 6530: 6505: 6480: 6446: 6442:from the original on 2015-05-14. 6389: 6343: 6318: 6293: 5917:. London: Penguin. p. 313. 5442:Brier, Bob; Hobbs, Hoyt (2009). 5216:. Penn State Press. p. 83. 4375: 4279: 4104: 4031:, and the Polish anthropologist 3905:A System of Synthetic Philosophy 2294:derogatorily refers to the seer 2200:Although magic was forbidden by 2112:) or one who calls up the dead ( 921: 9698:"Magic: A Problem in Semantics" 9141:. University of Sankore Press. 9080:Witches, Druids and King Arthur 6300:Josephy, Marcia Reines (1975). 6075: 6064: 6053: 6042: 5956: 5931: 5906: 5890:Religions of the Ancient Greeks 5881: 5856: 5708: 5684:Ancient Jewish Magic: A History 5674: 5648: 5628: 5585: 5565: 5549: 5536: 5405: 5392: 5379: 5350: 5338: 5321: 5312: 5299: 5280: 5255: 5230: 5203: 5154: 4019:Psychological theories of magic 3549:governed by divine principles. 2423:Religions of the Ancient Greeks 2126:(Jewish religious law) forbids 2017:being performed before the tomb 1593: 649:Committee for Skeptical Inquiry 100:Psychological theories of magic 9569:. In Classen, Albrecht (ed.). 9499:. Cambridge University Press. 9216:. The Rosen Publishing Group. 9158:The American Historical Review 8582:. Leiden, Netherlands: Brill. 8570: 6541:. Harper Collins. p. 25. 5573:The Torah: A Modern Commentary 4302: – Hermetic starfire body 4067:for the magical act on to the 3147:Islamic reaction towards magic 2504: 2222:Magic in the Greco-Roman world 2106:) or one who conjures spells ( 1725: 13: 1: 9715:10.1525/aa.1970.72.6.02a00080 9558:Aleister Crowley bibliography 9518:. Columbia University Press. 9415:Witchcraft in the Middle Ages 8985:10.1080/17432200.2018.1443843 8893:Flint, Valerie I. J. (1991). 8603:Magic, Ritual, and Witchcraft 8538:Mauss, Bain & Pocock 2007 8526:Blain, Ezzy & Harvey 2004 8502:Mauss, Bain & Pocock 2007 8263:Blain, Ezzy & Harvey 2004 7416:Blain, Ezzy & Harvey 2004 7041: 5863:Copenhaver, Brian P. (2015). 5618:, p. 137. Adams Media, 2006. 4366: 4312:Isaac Newton's occult studies 3706:Fraternity of the Inner Light 3594:example adopted by prominent 3509:Isaac Newton's occult studies 3262:. According to the historian 3239:Giovanni Pico della Mirandola 3196:, with his books such as the 2847:Hermetism and other religions 2567:Liber Hermetis (astrological) 2082:Witchcraft in the Middle East 2015:Opening of the Mouth ceremony 1667: 1519:during the first century CE. 1147:List of magical organizations 603:Reportedly haunted locations: 9308:Altorientalische Forschungen 9193:Kieckhefer, Richard (2000). 9118:Jolly, Karen Louise (1996). 8659:. Rutgers University Press. 6745:Kieckhefer, Richard (2002). 4429: 4266:The Discoverie of Witchcraft 4181: 3799:According to anthropologist 3570: 3079:, featuring various magical 2171: 1602:. High magic, also known as 1360: 41:Howard Pyle illustration of 7: 9637:Dickie, Matthew W. (2001). 9057:Hanegraaff, Wouter (2012). 9042:. Brill. pp. 738–744. 9023:. Brill. pp. 716–719. 8818:. Oxford University Press. 8773:Cunningham, Graham (1999). 8624:Bailey, Michael D. (2018). 8597:Bailey, Michael D. (2006). 6453:Gilchrist, Roberta (2012). 6325:Lindberg, David C. (2007). 5681:Bohak, Gideon (2011). "2". 5360:, Vol, XVII, London, p. 24. 4572:, Introduction to Part III. 4272: 4208:, an illustration from the 3801:Edward Evan Evans-Pritchard 3607:in his polemical 1930 work 3321:in the eighteenth century. 3223:published in London in 1658 2193: 442:Electronic voice phenomenon 10: 9899: 9565:Classen, Albrecht (2017). 9555: 9231:Libbrecht, Ulrich (2007). 8954:Magic in the Ancient World 8754:Crowley, Aleister (1997). 6577:, World Wisdom, 2010 p. 21 6516:. I.B.Tauris. p. 51. 5938:Betz, Hans Dieter (1986). 5560:an interlinear translation 5505:World History Encyclopedia 5331:their function is clearly 4356: – Religious practice 4012: 3574: 3506: 3370: 3347:Muhammad ibn Abd al-Wahhab 3340:often sought to denigrate 3020:In early medieval Europe, 2758:Heinrich Cornelius Agrippa 2660:Liber Hermetis de alchemia 2508: 2219: 2079: 2057: 2053: 1992: 1862: 1856: 1736:Enmerkar and En-suhgir-ana 1729: 1718: 1714: 1671: 1629: 1577:(1872–1950) and his uncle 1512:—under the label "magic". 29: 9696:Hammond, Dorothy (1970). 9591:10.1515/9783110557725-001 9339:. John Wiley & Sons. 9289:A General Theory of Magic 9264:10.1017/S0362502800004995 9212:Kuiper, Kathleen (2010). 9137:Karenga, Maulana (2006). 9103:. Yale University Press. 9000:Greenwood, Susan (2000). 8874:Eichhorn, Werner (1973). 8426:Glucklich, Ariel (1997). 8338:Otto & Stausberg 2013 8283:Otto & Stausberg 2013 8211:Otto & Stausberg 2013 8119:Freud & Strachey 1950 8107:Freud & Strachey 1950 7984:Otto & Stausberg 2013 7549:Otto & Stausberg 2013 7537:Otto & Stausberg 2013 7254:Otto & Stausberg 2013 7242:Otto & Stausberg 2013 6673:Otto & Stausberg 2013 5840:Rethinking Greek Religion 5802:Otto & Stausberg 2013 4647:Otto & Stausberg 2013 4598:Otto & Stausberg 2013 4194:card from a 15th-century 3807:of Africa. The historian 3519:empirical experimentation 2140:Jewish mystical tradition 2032:First Intermediate Period 1404:μάγος, which is from the 45:from the 1903 edition of 9769:O'Keefe, Daniel (1982). 9725:Bon and Naxi Manuscripts 9689:10.1111/an.2004.45.8.7.1 9457:Styers, Randall (2004). 9438:Sasson, Jack M. (1995). 9421:Cornell University Press 9375:Defining Magic: A Reader 9195:Magic in the Middle Ages 8709:10.1163/147783512X614812 6784:practical Kabbalah magic 6512:Lebling, Robert (2010). 6417:10.1179/174581708x335468 5544:Amulets of Ancient Egypt 5500:"Magic in Ancient Egypt" 5263:"Babylonian Demon Bowls" 3871:Intellectualist approach 3768:Paschal Beverly Randolph 3679:Many concepts of modern 3598:active at the time like 3032:—which they regarded as 2954:—comparable entities in 2313:and used by a number of 2115:וְדֹרֵ֖שׁ אֶל־הַמֵּתִֽים 2075: 1918: 714:Apparitional experiences 235:Christian views on magic 9788:van Schaik, S. (2020). 9702:American Anthropologist 9099:Hutton, Ronald (2017). 9076:Hutton, Ronald (2003). 8853:Delaporte, Louis-Joseph 8799:. Bloomsbury Academic. 8735:Brown, Michael (1995). 8599:"The Meanings of Magic" 7368:M. Konaté Deme (2010). 7148:. ABC-CLIO. p. 9. 6487:El-Zein, Amira (2009). 5913:Hinnells, John (2009). 5295:. Rome: 120ff (Text 3). 4212:first published in 1910 3641:for instance published 3557:Jan Baptist van Helmont 3485:Jean-Jacques Dessalines 3363:, the sin of idolatry. 2511:Medieval European magic 2337:magicis ... sacris 2094:), being a soothsayer ( 1732:Mesopotamian divination 1347:new religious movements 1323:(1875–1947), a British 772:Argument from ignorance 739:Out-of-body experiences 452:Extrasensory perception 9848:Quotations related to 9746:. HarperSanFrancisco. 9656:Gosden, Chris (2020). 9630:10.1111/an.2004.45.8.8 9396:. Ashgate Publishing. 9320:10.1524/aofo.2010.0015 9235:. Peeters Publishers. 8737:Israel's Divine Healer 8514:Berger & Ezzy 2007 7130:Berger & Ezzy 2007 6278:, pp. 4, 12, 406. 6060:2 Chronicles 33:1–33:9 6049:Deuteronomy 18:9–18:14 5556:Deuteronomy 18:9–18:14 5446:. New York: Sterling. 4582:Berger & Ezzy 2007 4213: 4210:Rider–Waite tarot deck 4198: 4055: 3999:Alfred Radcliffe-Brown 3966:Functionalist approach 3930: 3880: 3795:Conceptual development 3688: 3458: 3413:Protestant Reformation 3224: 3088: 2919: 2639:The Secret of Creation 2611:Prayer of Thanksgiving 2502: 2477:the use of mysterious 2440: 2428: 2238: 2183:and angelic names for 2018: 2003:Illustration from the 1974:The main principle of 1932: 1879: 1760: 1523:associated magic with 1378: 797:Communal reinforcement 49: 9773:. Oxford: Continuum. 9641:. London: Routledge. 9556:Further information: 8876:Die Religionen Chinas 8833:Davies, Owen (2012). 8814:Davies, Owen (2009). 8676:Researching Paganisms 8578:Abusch, Tzvi (2002). 7266:Ki-Zerbo, J. (1990). 6687:, pp. 9, 36–37; 5888:Price, Simon (1999). 5655:Belser, Julia Watts. 5498:Mark, Joshua (2017). 5200:, pp. 1899–1900. 5111:, pp. 1901–1904. 5084:, pp. 1901–1902. 5009:, pp. 1900–1901. 4950:, pp. 1898–1898. 4926:, pp. 1896–1898. 4204: 4189: 4053: 4025:Robert Ranulph Marett 4013:Further information: 4009:Emotionalist approach 3928: 3878: 3678: 3507:Further information: 3456: 3218: 3120:divine right of kings 3077:Sefer Raziel HaMalakh 3074: 2917: 2748:Giovanni da Correggio 2705:Abu Ma'shar al-Balkhi 2509:Further information: 2497: 2413: 2233: 2002: 1926: 1872: 1865:Jewish magical papyri 1751: 1626:White, gray and black 1368: 1043:Esoteric transmission 777:Argumentum ad populum 709:Anomalous experiences 689:Scientific skepticism 507:Paranormal television 40: 18:Wizard (supernatural) 9878:Magic (supernatural) 9864:at Wikimedia Commons 9809:Current Anthropology 9419:. Ithaca, New York: 8952:Graf, Fritz (1997). 6405:Medieval Archaeology 6363:. pp. 193–194. 5754:, pp. 163–164; 5542:Andrews, C. (1994), 4330:Magical organization 4033:Bronisław Malinowski 3610:Treatise on the Gods 3448:Dov Ber of Mezeritch 3383:saw a resurgence in 3319:Age of Enlightenment 3272:natural philosophers 3097:theological Kabbalah 2971:Acts of the Apostles 2788:Christian Rosenkreuz 2753:Pico della Mirandola 2692:Zosimos of Panopolis 2683:Ancient and medieval 2210:Second Temple period 2064:The use of amulets ( 2048:Opening of the Mouth 1455:(magician), and the 1415:is derived from the 1298:, sometimes spelled 792:Cognitive dissonance 787:Begging the question 734:Ideomotor phenomenon 290:Magical organization 9495:Teeter, E. (2011). 9377:. Durham: Equinox. 9004:. Berg Publishing. 8316:, pp. 167–168. 7523:, pp. 164–165. 7418:, pp. 118–119. 7335:Labahn, M. (2007). 6082:Galatians 5:16–5:26 5988:Betz, Hans (1996). 5963:Lewy, Hans (1978). 5558:Bible Hub provides 5239:"Incantation bowls" 4306:Clarke's three laws 4128:Classical antiquity 3918:. In his 1871 book 3631:Jeanne Favret-Saada 3543:The City of the Sun 3515:Michael Sendivogius 3303:speaking in tongues 3260:Johannes Trithemius 2743:Lodovico Lazzarelli 2653:Kitāb al-Isṭamākhīs 2546:Hermes Trismegistus 2177:strong prohibitions 1695:includes a magical 1535:often claimed that 1529:early modern Europe 1482:found its way into 1417:Proto-Indo-European 1210:Hermes Trismegistus 1083:Ritual purification 943:Eastern esotericism 938:Western esotericism 842:Scientific evidence 684:Scientific literacy 300:Western esotericism 9585:. pp. 1–108. 8678:. AltaMira Press. 8616:10.1353/mrw.0.0052 8540:, pp. 33, 40. 7300:Molefi Kete Asanti 4214: 4199: 4056: 3931: 3881: 3825:good or bad (evil) 3689: 3531:Tommaso Campanella 3459: 3444:self-nullification 3264:Richard Kieckhefer 3225: 3089: 2983:Isidore of Seville 2930:, the henchmen of 2924:Augustine of Hippo 2920: 2897:Christian theology 2815:As above, so below 2715:Maslama al-Qurṭubī 2700:(may be legendary) 2674:Historical figures 2492:Codex Theodosianus 2450:A large number of 2375:magic and religion 2239: 2136:Practical Kabbalah 2019: 1935:In ancient Egypt ( 1933: 1880: 1761: 1756:showing the demon 1693:cultural framework 1517:Christian theology 1381:The English words 1379: 1100:Esoteric societies 552:Spirit photography 502:Paranormal fiction 422:Demonic possession 230:Magic and religion 95:Magic and religion 50: 9860:Media related to 9799:978-1-61180-825-4 9780:978-0-8264-0059-8 9753:978-0-06-065584-6 9734:978-3-11-077647-8 9677:Anthropology News 9667:978-0-374-71790-2 9648:978-0-415-24982-9 9618:Anthropology News 9600:978-3-11-055607-0 9525:978-0-231-13643-3 9506:978-0-521-84855-8 9487:978-0-521-37631-0 9468:978-0-19-516941-6 9449:978-0-684-19722-7 9430:978-0-8014-9289-1 9403:978-0-7546-5286-1 9384:978-1-908049-80-3 9346:978-1-4051-9031-2 9298:978-0-415-25396-3 9242:978-90-429-1812-2 9223:978-1-61530-112-6 9204:978-0-521-78576-1 9148:978-0-943412-25-2 9129:978-0-8078-4565-3 9110:978-0-300-22904-2 9091:978-1-85285-397-6 9068:978-0-521-19621-5 9049:978-90-04-15231-1 9030:978-90-04-15231-1 9011:978-1-85973-450-6 8963:978-0-674-54151-1 8944:978-0-485-89002-0 8925:978-0-393-00143-3 8904:978-0-691-03165-1 8885:978-3-17-216031-4 8866:978-1-136-19924-0 8844:978-0-19-958802-2 8825:978-0-19-920451-9 8806:978-1-84725-036-0 8784:978-0-7486-1013-6 8746:978-0-310-20029-1 8727:978-90-429-1227-4 8685:978-0-7591-0523-2 8666:978-0-8135-4136-5 8647:978-1-138-80961-1 8626:Magic: The Basics 8589:978-90-04-12387-8 8516:, pp. 24–25. 8504:, pp. 41–44. 8437:978-0-19-535523-9 8133:, pp. 25–26. 8042:, pp. 28–29. 7956:, pp. 17–18. 7802:, pp. 18–19. 7790:, pp. 20–21. 7763:, pp. 15–16. 7711:, pp. 15–16. 7590:, pp. 16–17. 7563:, pp. 14–15. 7381:978-1-136-93264-9 7348:978-0-567-03075-7 7315:978-1-5063-1786-1 7155:978-1-4408-0419-9 7120:, pp. 19–20. 7058:978-0-520-93288-3 6959:, pp. 30–31. 6935:, pp. 63–64. 6756:978-0-271-01751-8 6632:, pp. 35–36. 6548:978-0-06-222762-1 6523:978-0-85773-063-3 6498:978-0-8156-5070-6 6466:978-1-84383-722-0 6370:978-0-563-48714-2 6336:978-0-226-48205-7 6241:978-1-349-24836-0 6166:, pp. 10–11. 6124:, pp. 41–42. 6095:, pp. 33–34. 6028:978-0-415-20271-8 6001:978-0-226-04447-7 5974:978-2-85121-025-8 5949:978-0-226-04444-6 5924:978-0-14-195666-4 5899:978-0-521-38867-2 5874:978-1-107-07052-3 5849:978-0-521-11092-1 5816:, pp. 32–33. 5694:978-0-521-18098-6 5593:"A Little Hebrew" 5453:978-1-4549-0907-1 5223:978-0-271-04600-6 5174:978-90-5693-033-2 4834:, pp. 71–72. 4453:, pp. 22–23. 4427: 4426: 4419: 4295:Books about magic 4172:Classical studies 4160:Michael Stausberg 4154:doing research." 4143:Wouter Hanegraaff 4135:Jonathan Z. Smith 3920:Primitive Culture 3909:sympathetic magic 3854:study of religion 3814:Michael Stausberg 3720:, the founder of 3712:, the founder of 3545:, envisioning an 3373:Renaissance magic 3266:, the concept of 3256:Johannes Reuchlin 2956:Islamic mythology 2885: 2884: 2581:Corpus Hermeticum 2558:Hermetic writings 2495:(438 AD) states: 2309:was adopted into 2287:Encomium of Helen 2216:Greco-Roman world 2169: 2100:) or a sorcerer ( 1927:Ancient Egyptian 1885:Upper Mesopotamia 1853:Incantation bowls 1829:The Sumerian god 1589:Branches or types 1568:hidden sympathies 1537:Roman Catholicism 1436:Semitic languages 1293: 1292: 1026:Astral projection 983:Mystical theology 900: 899: 847:Scientific method 557:Spirit possession 367:Astral projection 338: 337: 190:Sympathetic magic 16:(Redirected from 9890: 9859: 9847: 9832: 9803: 9784: 9765: 9738: 9719: 9717: 9708:(6): 1349–1356. 9692: 9671: 9652: 9633: 9612: 9546: 9529: 9510: 9491: 9472: 9453: 9434: 9418: 9407: 9388: 9369: 9350: 9331: 9302: 9283: 9246: 9227: 9208: 9189: 9152: 9133: 9114: 9095: 9083: 9072: 9053: 9034: 9015: 8996: 8967: 8948: 8929: 8908: 8889: 8870: 8848: 8829: 8810: 8788: 8769: 8750: 8731: 8712: 8689: 8670: 8651: 8620: 8618: 8593: 8565: 8559: 8553: 8547: 8541: 8535: 8529: 8523: 8517: 8511: 8505: 8499: 8493: 8487: 8481: 8475: 8469: 8463: 8457: 8451: 8442: 8441: 8428:The End of Magic 8423: 8417: 8411: 8405: 8399: 8393: 8387: 8372: 8362: 8353: 8347: 8341: 8335: 8329: 8323: 8317: 8311: 8305: 8299: 8290: 8272: 8266: 8260: 8254: 8244: 8238: 8232: 8226: 8220: 8214: 8208: 8199: 8193: 8187: 8181: 8175: 8169: 8158: 8152: 8146: 8140: 8134: 8128: 8122: 8116: 8110: 8104: 8098: 8092: 8086: 8080: 8074: 8068: 8062: 8056: 8043: 8037: 8031: 8025: 8014: 8008: 8002: 7996: 7987: 7981: 7972: 7966: 7957: 7947: 7941: 7935: 7926: 7916: 7910: 7900: 7894: 7888: 7882: 7876: 7867: 7857: 7851: 7845: 7834: 7824: 7815: 7809: 7803: 7797: 7791: 7785: 7779: 7773: 7764: 7746: 7740: 7734: 7728: 7718: 7712: 7702: 7696: 7686: 7680: 7674: 7668: 7658: 7652: 7646: 7635: 7625: 7619: 7609: 7603: 7597: 7591: 7585: 7579: 7573: 7564: 7558: 7552: 7546: 7540: 7530: 7524: 7518: 7512: 7506: 7497: 7491: 7485: 7479: 7473: 7467: 7458: 7452: 7443: 7437: 7431: 7425: 7419: 7413: 7407: 7401: 7392: 7391: 7389: 7388: 7365: 7359: 7358: 7356: 7355: 7332: 7326: 7325: 7323: 7322: 7296: 7290: 7289: 7287: 7286: 7263: 7257: 7251: 7245: 7239: 7230: 7224: 7215: 7209: 7203: 7197: 7191: 7185: 7179: 7173: 7167: 7166: 7164: 7162: 7139: 7133: 7127: 7121: 7115: 7109: 7103: 7097: 7094:Hanegraaff 2006b 7091: 7078: 7075:Hanegraaff 2006b 7072: 7063: 7062: 7039: 7033: 7027: 7008: 7002: 6996: 6990: 6984: 6978: 6972: 6966: 6960: 6954: 6948: 6942: 6936: 6930: 6924: 6923:, pp. 9–10. 6918: 6912: 6906: 6897: 6891: 6882: 6876: 6870: 6864: 6855: 6849: 6840: 6834: 6828: 6818: 6812: 6806: 6797: 6791: 6785: 6767: 6761: 6760: 6742: 6733: 6727: 6721: 6715: 6709: 6703: 6692: 6682: 6676: 6670: 6657: 6654:Hanegraaff 2006b 6651: 6645: 6642:Hanegraaff 2006b 6639: 6633: 6627: 6621: 6615: 6606: 6600: 6594: 6584: 6578: 6571: 6565: 6559: 6553: 6552: 6534: 6528: 6527: 6509: 6503: 6502: 6484: 6478: 6477: 6475: 6473: 6450: 6444: 6443: 6441: 6402: 6393: 6387: 6381: 6375: 6374: 6347: 6341: 6340: 6322: 6316: 6315: 6313: 6311: 6297: 6291: 6285: 6279: 6273: 6267: 6261: 6252: 6251: 6249: 6248: 6225: 6219: 6213: 6207: 6197: 6191: 6185: 6179: 6173: 6167: 6161: 6155: 6149: 6140: 6134: 6125: 6119: 6113: 6107: 6096: 6090: 6084: 6079: 6073: 6068: 6062: 6057: 6051: 6046: 6040: 6039: 6037: 6035: 6012: 6006: 6005: 5985: 5979: 5978: 5960: 5954: 5953: 5935: 5929: 5928: 5910: 5904: 5903: 5885: 5879: 5878: 5860: 5854: 5853: 5832: 5817: 5811: 5805: 5799: 5778: 5772: 5763: 5758:, pp. 2–3; 5749: 5743: 5737: 5731: 5725: 5719: 5714:Clinton Wahlen, 5712: 5706: 5705: 5703: 5701: 5678: 5672: 5671: 5669: 5667: 5652: 5646: 5634:Person, Hara E. 5632: 5626: 5612: 5603: 5602: 5600: 5599: 5589: 5583: 5569: 5563: 5553: 5547: 5540: 5534: 5528: 5522: 5516: 5510: 5509: 5495: 5482: 5476: 5470: 5464: 5458: 5457: 5439: 5416: 5409: 5403: 5396: 5390: 5383: 5377: 5370: 5361: 5354: 5348: 5342: 5336: 5325: 5319: 5316: 5310: 5303: 5297: 5296: 5284: 5278: 5277: 5275: 5274: 5267:Michigan Library 5259: 5253: 5252: 5250: 5249: 5234: 5228: 5227: 5207: 5201: 5195: 5186: 5185: 5183: 5181: 5158: 5152: 5142: 5136: 5130: 5124: 5118: 5112: 5106: 5097: 5091: 5085: 5079: 5068: 5062: 5051: 5045: 5034: 5028: 5022: 5016: 5010: 5004: 4995: 4989: 4978: 4972: 4951: 4945: 4939: 4933: 4927: 4921: 4915: 4909: 4903: 4897: 4891: 4885: 4876: 4870: 4864: 4858: 4852: 4846: 4835: 4829: 4823: 4817: 4811: 4805: 4799: 4798:, pp. 4–10. 4793: 4787: 4786:, pp. ix–x. 4781: 4775: 4769: 4763: 4757: 4751: 4745: 4739: 4733: 4727: 4721: 4715: 4709: 4703: 4697: 4691: 4685: 4679: 4673: 4662: 4656: 4650: 4644: 4625: 4619: 4613: 4607: 4601: 4591: 4585: 4579: 4573: 4567: 4561: 4555: 4546: 4540: 4529: 4523: 4512: 4506: 4497: 4487: 4481: 4475: 4469: 4463: 4454: 4444: 4422: 4415: 4411: 4408: 4402: 4379: 4378: 4371: 4324:Magic in fiction 4289: 4284: 4283: 4243:, and access to 4176:Biblical studies 4087:magical thinking 4041:magico-religious 4015:Magical thinking 3790: 3753: 3722:LaVeyan Satanism 3714:Gardnerian Wicca 3694:Aleister Crowley 3685:Aleister Crowley 3681:ceremonial magic 3600:Helena Blavatsky 3577:Ceremonial magic 3561:Sir Kenelm Digby 3401:Ptolemaic theory 3393:ceremonial magic 3198:Shams al-Ma'arif 3105:Kabbalah Ma'asit 3101:Kabbalah Iyyunit 3075:An excerpt from 3052:in Italian, and 2981:, for instance, 2877: 2870: 2863: 2830:Hermetic Qabalah 2808:Modern offshoots 2796: 2791:(legendary, see 2732: 2731: 2730: 2701: 2697:Jābir ibn Ḥayyān 2686: 2685: 2684: 2542: 2519: 2518: 2515:Sorcery (goetia) 2426: 2226:Sorcery (goetia) 2196: 2174: 2168:romanized: 2167: 2165: 2117: 2116: 2111: 2110: 2105: 2104: 2099: 2098: 2093: 2006:Book of the Dead 1995:Book of the Dead 1988:Book of the Dead 1877:incantation bowl 1874:Mandaic-language 1859:Incantation bowl 1754:Neo-Assyrian era 1721:History of magic 1678:Sorcery (goetia) 1562:(1832–1917) and 1521:Early Christians 1321:Aleister Crowley 1285: 1278: 1271: 925: 902: 901: 892: 885: 878: 782:Bandwagon effect 679:Pseudoskepticism 669:Magical thinking 340: 339: 330: 323: 316: 130:Ceremonial magic 120:Apotropaic magic 90:History of magic 75: 52: 51: 32:Magic (illusion) 21: 9898: 9897: 9893: 9892: 9891: 9889: 9888: 9887: 9868: 9867: 9840: 9835: 9806: 9800: 9787: 9781: 9768: 9754: 9741: 9735: 9722: 9695: 9674: 9668: 9655: 9649: 9636: 9615: 9601: 9564: 9560: 9554: 9552:Further reading 9549: 9526: 9507: 9488: 9469: 9450: 9431: 9404: 9385: 9347: 9299: 9243: 9224: 9205: 9170:10.2307/2167771 9149: 9130: 9111: 9092: 9069: 9050: 9031: 9012: 8964: 8945: 8926: 8905: 8886: 8867: 8845: 8826: 8807: 8785: 8766: 8747: 8728: 8686: 8667: 8648: 8590: 8573: 8568: 8560: 8556: 8548: 8544: 8536: 8532: 8524: 8520: 8512: 8508: 8500: 8496: 8488: 8484: 8476: 8472: 8464: 8460: 8452: 8445: 8438: 8424: 8420: 8412: 8408: 8400: 8396: 8388: 8375: 8363: 8356: 8348: 8344: 8336: 8332: 8324: 8320: 8314:Hanegraaff 2012 8312: 8308: 8302:Hanegraaff 2012 8300: 8293: 8277:, p. 103; 8273: 8269: 8261: 8257: 8249:, p. 104; 8245: 8241: 8233: 8229: 8221: 8217: 8209: 8202: 8194: 8190: 8182: 8178: 8170: 8161: 8153: 8149: 8141: 8137: 8129: 8125: 8117: 8113: 8105: 8101: 8095:Cunningham 1999 8093: 8089: 8081: 8077: 8069: 8065: 8059:Cunningham 1999 8057: 8046: 8040:Cunningham 1999 8038: 8034: 8028:Cunningham 1999 8026: 8017: 8011:Cunningham 1999 8009: 8005: 7999:Cunningham 1999 7997: 7990: 7986:, pp. 5–6. 7982: 7975: 7967: 7960: 7952:, p. 165; 7950:Hanegraaff 2012 7948: 7944: 7938:Cunningham 1999 7936: 7929: 7921:, p. 716; 7919:Hanegraaff 2006 7917: 7913: 7907:Hanegraaff 2006 7903:Cunningham 1999 7901: 7897: 7891:Hanegraaff 2006 7889: 7885: 7879:Cunningham 1999 7877: 7870: 7858: 7854: 7848:Hanegraaff 2012 7846: 7837: 7831:Hanegraaff 2012 7829:, p. 716; 7827:Hanegraaff 2006 7825: 7818: 7810: 7806: 7798: 7794: 7788:Cunningham 1999 7786: 7782: 7776:Cunningham 1999 7774: 7767: 7755:, p. 716; 7753:Hanegraaff 2006 7749:Cunningham 1999 7747: 7743: 7737:Cunningham 1999 7735: 7731: 7725:Hanegraaff 2006 7721:Cunningham 1999 7719: 7715: 7707:, p. 716; 7705:Hanegraaff 2006 7703: 7699: 7691:, p. 716; 7689:Hanegraaff 2006 7687: 7683: 7675: 7671: 7661:Cunningham 1999 7659: 7655: 7649:Hanegraaff 2006 7647: 7638: 7632:Hanegraaff 2012 7630:, p. 716; 7628:Hanegraaff 2006 7626: 7622: 7610: 7606: 7600:Cunningham 1999 7598: 7594: 7588:Cunningham 1999 7586: 7582: 7574: 7567: 7559: 7555: 7547: 7543: 7535:, p. 165; 7533:Hanegraaff 2012 7531: 7527: 7521:Hanegraaff 2012 7519: 7515: 7507: 7500: 7492: 7488: 7480: 7476: 7470:Hanegraaff 2012 7468: 7461: 7453: 7446: 7438: 7434: 7426: 7422: 7414: 7410: 7402: 7395: 7386: 7384: 7382: 7366: 7362: 7353: 7351: 7349: 7333: 7329: 7320: 7318: 7316: 7297: 7293: 7284: 7282: 7280: 7264: 7260: 7252: 7248: 7240: 7233: 7225: 7218: 7210: 7206: 7198: 7194: 7186: 7182: 7174: 7170: 7160: 7158: 7156: 7140: 7136: 7128: 7124: 7116: 7112: 7104: 7100: 7092: 7081: 7073: 7066: 7059: 7040: 7036: 7028: 7011: 7007:, pp. 1–2. 7003: 6999: 6991: 6987: 6981:Hanegraaff 2012 6979: 6975: 6967: 6963: 6955: 6951: 6943: 6939: 6931: 6927: 6919: 6915: 6907: 6900: 6892: 6885: 6877: 6873: 6865: 6858: 6850: 6843: 6835: 6831: 6819: 6815: 6807: 6800: 6792: 6788: 6768: 6764: 6757: 6743: 6736: 6728: 6724: 6716: 6712: 6704: 6695: 6683: 6679: 6671: 6660: 6652: 6648: 6640: 6636: 6628: 6624: 6616: 6609: 6603:Kieckhefer 2000 6601: 6597: 6591:Hanegraaff 2012 6587:Kieckhefer 2000 6585: 6581: 6573:Eric Geoffroy, 6572: 6568: 6560: 6556: 6549: 6535: 6531: 6524: 6510: 6506: 6499: 6485: 6481: 6471: 6469: 6467: 6451: 6447: 6439: 6400: 6394: 6390: 6384:Kieckhefer 1994 6382: 6378: 6371: 6348: 6344: 6337: 6323: 6319: 6309: 6307: 6298: 6294: 6288:Kieckhefer 1994 6286: 6282: 6274: 6270: 6262: 6255: 6246: 6244: 6242: 6226: 6222: 6214: 6210: 6198: 6194: 6186: 6182: 6174: 6170: 6164:Kieckhefer 2000 6162: 6158: 6150: 6143: 6135: 6128: 6120: 6116: 6108: 6099: 6091: 6087: 6080: 6076: 6071:Acts 13:6–13:12 6069: 6065: 6058: 6054: 6047: 6043: 6033: 6031: 6029: 6013: 6009: 6002: 5986: 5982: 5975: 5961: 5957: 5950: 5936: 5932: 5925: 5911: 5907: 5900: 5886: 5882: 5875: 5861: 5857: 5850: 5833: 5820: 5812: 5808: 5800: 5781: 5773: 5766: 5750: 5746: 5738: 5734: 5726: 5722: 5713: 5709: 5699: 5697: 5695: 5679: 5675: 5665: 5663: 5653: 5649: 5633: 5629: 5613: 5606: 5597: 5595: 5591: 5590: 5586: 5570: 5566: 5554: 5550: 5541: 5537: 5529: 5525: 5517: 5513: 5496: 5485: 5477: 5473: 5465: 5461: 5454: 5440: 5419: 5410: 5406: 5397: 5393: 5384: 5380: 5371: 5364: 5355: 5351: 5343: 5339: 5326: 5322: 5317: 5313: 5304: 5300: 5285: 5281: 5272: 5270: 5269:. Lib.umich.edu 5261: 5260: 5256: 5247: 5245: 5235: 5231: 5224: 5208: 5204: 5196: 5189: 5179: 5177: 5175: 5159: 5155: 5143: 5139: 5135:, p. 1866. 5131: 5127: 5123:, p. 1843. 5119: 5115: 5107: 5100: 5092: 5088: 5080: 5071: 5063: 5054: 5046: 5037: 5033:, p. 1895. 5029: 5025: 5021:, p. 1901. 5017: 5013: 5005: 4998: 4994:, p. 1899. 4990: 4981: 4977:, p. 1898. 4973: 4954: 4946: 4942: 4938:, p. 1897. 4934: 4930: 4922: 4918: 4910: 4906: 4898: 4894: 4886: 4879: 4871: 4867: 4859: 4855: 4847: 4838: 4830: 4826: 4818: 4814: 4806: 4802: 4794: 4790: 4782: 4778: 4770: 4766: 4758: 4754: 4746: 4742: 4738:, p. xiii. 4734: 4730: 4722: 4718: 4710: 4706: 4702:, pp. 6–7. 4698: 4694: 4686: 4682: 4674: 4665: 4657: 4653: 4645: 4628: 4620: 4616: 4608: 4604: 4596:, p. 169; 4594:Hanegraaff 2012 4592: 4588: 4580: 4576: 4568: 4564: 4556: 4549: 4541: 4532: 4524: 4515: 4507: 4500: 4488: 4484: 4480:, pp. 1–5. 4476: 4472: 4464: 4457: 4445: 4436: 4432: 4423: 4412: 4406: 4403: 4392: 4386:has an unclear 4380: 4376: 4369: 4287:Religion portal 4285: 4278: 4275: 4184: 4107: 4099:Stanley Tambiah 4082:false dichotomy 4027:, the Austrian 4021: 4011: 3968: 3947:Wilhelm Schmidt 3940:sacred marriage 3901:Herbert Spencer 3893:James G. Frazer 3885:anthropologists 3873: 3858:social sciences 3797: 3788: 3756:modern Paganism 3751: 3579: 3573: 3511: 3505: 3375: 3369: 3367:The Renaissance 3330:magia naturalis 3315:magia naturalis 3311:magia naturalis 3307:magia naturalis 3268:magia naturalis 3235:Marsilio Ficino 3230:magia naturalis 3179:Harut and Marut 2881: 2852: 2851: 2810: 2809: 2800: 2799: 2790: 2738:Marsilio Ficino 2728: 2727: 2726: 2699: 2682: 2681: 2680: 2676: 2675: 2666: 2665: 2561: 2560: 2549: 2517: 2507: 2427: 2420: 2356:Pliny the Elder 2228: 2220:Main articles: 2218: 2160:Biblical Hebrew 2109:וְחֹבֵ֖ר חָ֑בֶר 2088:Biblical Hebrew 2084: 2078: 2062: 2056: 1997: 1991: 1921: 1867: 1861: 1855: 1746: 1728: 1723: 1717: 1680: 1672:Main articles: 1670: 1642: 1630:Main articles: 1628: 1596: 1591: 1564:James G. Frazer 1557:anthropologists 1363: 1311:Western culture 1289: 1260: 1259: 1160: 1159:Notable figures 1152: 1151: 1142:Typhonian Order 1133: 1101: 1093: 1092: 1078:Rite of passage 1021: 1013: 1012: 933: 896: 867: 866: 762: 754: 753: 724:False awakening 704: 694: 693: 639: 629: 628: 527:Psychic reading 462: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: 9896: 9886: 9885: 9880: 9866: 9865: 9853: 9839: 9838:External links 9836: 9834: 9833: 9821:10.1086/200420 9815:(5): 495–518. 9804: 9798: 9785: 9779: 9766: 9752: 9739: 9733: 9727:. De Gruyter. 9720: 9693: 9672: 9666: 9653: 9647: 9634: 9613: 9599: 9561: 9553: 9550: 9548: 9547: 9530: 9524: 9511: 9505: 9492: 9486: 9473: 9467: 9454: 9448: 9435: 9429: 9408: 9402: 9389: 9383: 9370: 9351: 9345: 9332: 9303: 9297: 9284: 9247: 9241: 9228: 9222: 9209: 9203: 9190: 9164:(3): 813–818. 9153: 9147: 9134: 9128: 9115: 9109: 9096: 9090: 9073: 9067: 9054: 9048: 9035: 9029: 9016: 9010: 8997: 8979:(2): 255–257. 8968: 8962: 8949: 8943: 8930: 8924: 8909: 8903: 8890: 8884: 8871: 8865: 8849: 8843: 8830: 8824: 8811: 8805: 8789: 8783: 8770: 8764: 8751: 8745: 8732: 8726: 8713: 8690: 8684: 8671: 8665: 8652: 8646: 8621: 8594: 8588: 8574: 8572: 8569: 8567: 8566: 8554: 8542: 8530: 8528:, p. 120. 8518: 8506: 8494: 8482: 8470: 8458: 8443: 8436: 8418: 8406: 8404:, p. 105. 8394: 8373: 8367:, p. 82; 8354: 8352:, p. 100. 8342: 8330: 8318: 8306: 8304:, p. 166. 8291: 8267: 8265:, p. 125. 8255: 8239: 8227: 8215: 8200: 8188: 8176: 8174:, p. 107. 8159: 8147: 8135: 8123: 8111: 8099: 8087: 8075: 8063: 8044: 8032: 8015: 8003: 7988: 7973: 7958: 7942: 7927: 7911: 7909:, p. 716. 7905:, p. 47; 7895: 7893:, p. 717. 7883: 7868: 7862:, p. 18; 7852: 7850:, p. 165. 7835: 7833:, p. 165. 7816: 7804: 7792: 7780: 7765: 7759:, p. 16; 7751:, p. 19; 7741: 7729: 7727:, p. 716. 7723:, p. 19; 7713: 7697: 7681: 7669: 7663:, p. 18; 7653: 7651:, p. 716. 7636: 7634:, p. 164. 7620: 7614:, p. 15; 7604: 7592: 7580: 7565: 7553: 7541: 7525: 7513: 7498: 7486: 7474: 7472:, p. 164. 7459: 7444: 7432: 7420: 7408: 7393: 7380: 7360: 7347: 7327: 7314: 7302:(2008-11-26). 7291: 7278: 7258: 7246: 7231: 7216: 7204: 7192: 7190:, p. 113. 7180: 7168: 7154: 7134: 7122: 7110: 7098: 7096:, p. 743. 7079: 7077:, p. 741. 7064: 7057: 7034: 7009: 6997: 6985: 6983:, p. 167. 6973: 6971:, p. 101. 6961: 6949: 6937: 6925: 6913: 6898: 6896:, p. 103. 6883: 6871: 6856: 6841: 6829: 6823:, p. 60; 6813: 6798: 6786: 6762: 6755: 6734: 6722: 6710: 6693: 6677: 6658: 6656:, p. 738. 6646: 6644:, p. 739. 6634: 6622: 6607: 6595: 6593:, p. 170. 6589:, p. 12; 6579: 6566: 6554: 6547: 6529: 6522: 6504: 6497: 6479: 6465: 6445: 6411:(1): 119–159. 6388: 6386:, p. 818. 6376: 6369: 6342: 6335: 6317: 6292: 6280: 6268: 6253: 6240: 6220: 6208: 6192: 6180: 6168: 6156: 6141: 6126: 6114: 6097: 6085: 6074: 6063: 6052: 6041: 6027: 6007: 6000: 5980: 5973: 5955: 5948: 5930: 5923: 5905: 5898: 5880: 5873: 5855: 5848: 5818: 5806: 5779: 5777:, p. 165. 5764: 5744: 5742:, p. 163. 5732: 5720: 5707: 5693: 5673: 5647: 5627: 5604: 5584: 5564: 5562:of the verses. 5548: 5535: 5533:, p. 118. 5523: 5521:, p. 170. 5511: 5483: 5481:, p. 216. 5471: 5469:, p. 187. 5459: 5452: 5417: 5404: 5391: 5378: 5362: 5349: 5337: 5320: 5311: 5298: 5279: 5254: 5229: 5222: 5202: 5187: 5173: 5153: 5145:Delaporte 2013 5137: 5125: 5113: 5098: 5096:, p. 178. 5086: 5069: 5052: 5035: 5023: 5011: 4996: 4979: 4952: 4940: 4928: 4916: 4904: 4892: 4877: 4865: 4853: 4836: 4824: 4812: 4800: 4788: 4776: 4764: 4762:, p. 220. 4752: 4740: 4728: 4724:Greenwood 2000 4716: 4712:Greenwood 2000 4704: 4692: 4688:Greenwood 2000 4680: 4663: 4651: 4626: 4614: 4602: 4586: 4574: 4570:Crowley (1997) 4562: 4547: 4530: 4513: 4498: 4496:, p. 255. 4482: 4470: 4455: 4449:, p. 12; 4433: 4431: 4428: 4425: 4424: 4388:citation style 4383: 4381: 4374: 4368: 4365: 4364: 4363: 4357: 4351: 4345: 4339: 4333: 4327: 4321: 4315: 4309: 4303: 4297: 4291: 4290: 4274: 4271: 4183: 4180: 4106: 4103: 4061:hallucinations 4010: 4007: 3979:Emile Durkheim 3967: 3964: 3872: 3869: 3796: 3793: 3710:Gerald Gardner 3575:Main article: 3572: 3569: 3541:in works like 3504: 3503:Baroque period 3501: 3371:Main article: 3368: 3365: 3342:Roman Catholic 3252:Giordano Bruno 3221:Natural Magick 3139:Sefer-ha-Razim 3015:Key of Solomon 2883: 2882: 2880: 2879: 2872: 2865: 2857: 2854: 2853: 2850: 2849: 2844: 2837: 2835:Rosicrucianism 2832: 2827: 2822: 2817: 2811: 2807: 2806: 2805: 2802: 2801: 2798: 2797: 2793:Rosicrucianism 2785: 2780: 2775: 2773:Giordano Bruno 2770: 2765: 2760: 2755: 2750: 2745: 2740: 2734: 2733: 2723: 2722: 2717: 2712: 2707: 2702: 2694: 2688: 2687: 2677: 2673: 2672: 2671: 2668: 2667: 2664: 2663: 2656: 2649: 2646:Emerald Tablet 2642: 2635: 2628: 2621: 2614: 2607: 2600: 2593: 2592: 2591: 2577: 2570: 2562: 2556: 2555: 2554: 2551: 2550: 2543: 2535: 2534: 2528: 2527: 2506: 2503: 2487: 2486: 2475: 2452:magical papyri 2418: 2391:binding spells 2278:De morbo sacro 2217: 2214: 2080:Main article: 2077: 2074: 2058:Main article: 2055: 2052: 2036:Middle Kingdom 1993:Main article: 1990: 1985: 1920: 1917: 1891:, what is now 1857:Main article: 1854: 1851: 1727: 1724: 1719:Main article: 1716: 1713: 1682:The historian 1669: 1666: 1627: 1624: 1595: 1592: 1590: 1587: 1579:Émile Durkheim 1400:, through the 1393:come from the 1362: 1359: 1291: 1290: 1288: 1287: 1280: 1273: 1265: 1262: 1261: 1258: 1257: 1252: 1247: 1242: 1237: 1232: 1227: 1222: 1217: 1212: 1207: 1202: 1197: 1192: 1187: 1182: 1177: 1172: 1167: 1161: 1158: 1157: 1154: 1153: 1150: 1149: 1144: 1139: 1134: 1131:Rosicrucianism 1128: 1123: 1118: 1113: 1108: 1102: 1099: 1098: 1095: 1094: 1091: 1090: 1085: 1080: 1075: 1070: 1065: 1060: 1055: 1050: 1045: 1040: 1035: 1034: 1033: 1022: 1020:Esoteric rites 1019: 1018: 1015: 1014: 1011: 1010: 1008:Traditionalism 1005: 1000: 995: 990: 985: 980: 975: 970: 965: 960: 955: 950: 945: 940: 934: 931: 930: 927: 926: 918: 917: 913: 912: 898: 897: 895: 894: 887: 880: 872: 869: 868: 865: 864: 859: 854: 849: 844: 839: 834: 829: 824: 819: 814: 812:Fringe science 809: 807:Falsifiability 804: 799: 794: 789: 784: 779: 774: 769: 763: 760: 759: 756: 755: 752: 751: 746: 744:Parapsychology 741: 736: 731: 726: 721: 716: 711: 705: 702:Parapsychology 700: 699: 696: 695: 692: 691: 686: 681: 676: 671: 666: 661: 656: 651: 646: 640: 635: 634: 631: 630: 627: 626: 621: 616: 614:United Kingdom 611: 600: 599: 594: 589: 584: 579: 574: 569: 564: 559: 554: 549: 547:Retrocognition 544: 542:Remote viewing 539: 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: 9895: 9884: 9883:Superstitions 9881: 9879: 9876: 9875: 9873: 9863: 9858: 9854: 9851: 9846: 9842: 9841: 9830: 9826: 9822: 9818: 9814: 9810: 9805: 9801: 9795: 9792:. Shambhala. 9791: 9786: 9782: 9776: 9772: 9767: 9763: 9759: 9755: 9749: 9745: 9740: 9736: 9730: 9726: 9721: 9716: 9711: 9707: 9703: 9699: 9694: 9690: 9686: 9682: 9678: 9673: 9669: 9663: 9659: 9654: 9650: 9644: 9640: 9635: 9631: 9627: 9623: 9619: 9614: 9610: 9606: 9602: 9596: 9592: 9588: 9584: 9580: 9576: 9572: 9568: 9563: 9562: 9559: 9544: 9540: 9536: 9531: 9527: 9521: 9517: 9512: 9508: 9502: 9498: 9493: 9489: 9483: 9479: 9474: 9470: 9464: 9460: 9455: 9451: 9445: 9441: 9436: 9432: 9426: 9422: 9417: 9416: 9409: 9405: 9399: 9395: 9390: 9386: 9380: 9376: 9371: 9367: 9363: 9359: 9358: 9352: 9348: 9342: 9338: 9333: 9329: 9325: 9321: 9317: 9313: 9309: 9304: 9300: 9294: 9290: 9285: 9281: 9277: 9273: 9269: 9265: 9261: 9257: 9253: 9248: 9244: 9238: 9234: 9229: 9225: 9219: 9215: 9210: 9206: 9200: 9196: 9191: 9187: 9183: 9179: 9175: 9171: 9167: 9163: 9159: 9154: 9150: 9144: 9140: 9135: 9131: 9125: 9121: 9116: 9112: 9106: 9102: 9097: 9093: 9087: 9082: 9081: 9074: 9070: 9064: 9060: 9055: 9051: 9045: 9041: 9036: 9032: 9026: 9022: 9017: 9013: 9007: 9003: 8998: 8994: 8990: 8986: 8982: 8978: 8974: 8969: 8965: 8959: 8955: 8950: 8946: 8940: 8936: 8931: 8927: 8921: 8917: 8916: 8910: 8906: 8900: 8896: 8891: 8887: 8881: 8877: 8872: 8868: 8862: 8859:. Routledge. 8858: 8854: 8850: 8846: 8840: 8836: 8831: 8827: 8821: 8817: 8812: 8808: 8802: 8798: 8794: 8790: 8786: 8780: 8776: 8771: 8767: 8765:0-87728-919-0 8761: 8757: 8752: 8748: 8742: 8738: 8733: 8729: 8723: 8719: 8714: 8710: 8706: 8702: 8698: 8697: 8691: 8687: 8681: 8677: 8672: 8668: 8662: 8658: 8653: 8649: 8643: 8639: 8635: 8631: 8627: 8622: 8617: 8612: 8608: 8604: 8600: 8595: 8591: 8585: 8581: 8576: 8575: 8564:, p. 51. 8563: 8558: 8552:, p. 49. 8551: 8546: 8539: 8534: 8527: 8522: 8515: 8510: 8503: 8498: 8492:, p. 89. 8491: 8486: 8480:, p. 88. 8479: 8474: 8468:, p. 93. 8467: 8462: 8456:, p. 92. 8455: 8450: 8448: 8439: 8433: 8429: 8422: 8416:, p. 90. 8415: 8410: 8403: 8398: 8392:, p. 85. 8391: 8386: 8384: 8382: 8380: 8378: 8371:, p. 85. 8370: 8366: 8361: 8359: 8351: 8346: 8340:, p. 11. 8339: 8334: 8327: 8322: 8315: 8310: 8303: 8298: 8296: 8288: 8285:, p. 1; 8284: 8281:, p. 7; 8280: 8276: 8271: 8264: 8259: 8253:, p. 20. 8252: 8248: 8243: 8237:, p. 19. 8236: 8231: 8225:, p. 27. 8224: 8219: 8212: 8207: 8205: 8197: 8192: 8185: 8180: 8173: 8168: 8166: 8164: 8157:, p. 27. 8156: 8151: 8145:, p. 26. 8144: 8139: 8132: 8127: 8121:, p. 84. 8120: 8115: 8109:, p. 83. 8108: 8103: 8097:, p. 25. 8096: 8091: 8085:, p. 61. 8084: 8079: 8073:, p. 22. 8072: 8067: 8061:, p. 29. 8060: 8055: 8053: 8051: 8049: 8041: 8036: 8030:, p. 24. 8029: 8024: 8022: 8020: 8013:, p. 23. 8012: 8007: 8001:, p. 49. 8000: 7995: 7993: 7985: 7980: 7978: 7970: 7965: 7963: 7955: 7951: 7946: 7940:, p. 44. 7939: 7934: 7932: 7925:, p. 17. 7924: 7920: 7915: 7908: 7904: 7899: 7892: 7887: 7881:, p. 47. 7880: 7875: 7873: 7866:, p. 16. 7865: 7861: 7856: 7849: 7844: 7842: 7840: 7832: 7828: 7823: 7821: 7814:, p. 17. 7813: 7808: 7801: 7796: 7789: 7784: 7778:, p. 20. 7777: 7772: 7770: 7762: 7758: 7754: 7750: 7745: 7739:, p. 19. 7738: 7733: 7726: 7722: 7717: 7710: 7706: 7701: 7695:, p. 16. 7694: 7690: 7685: 7679:, p. 16. 7678: 7673: 7667:, p. 16. 7666: 7662: 7657: 7650: 7645: 7643: 7641: 7633: 7629: 7624: 7618:, p. 15. 7617: 7613: 7608: 7602:, p. 17. 7601: 7596: 7589: 7584: 7578:, p. 15. 7577: 7572: 7570: 7562: 7557: 7550: 7545: 7538: 7534: 7529: 7522: 7517: 7510: 7505: 7503: 7496:, p. 21. 7495: 7490: 7484:, p. 21. 7483: 7478: 7471: 7466: 7464: 7456: 7451: 7449: 7442:, p. 17. 7441: 7436: 7430:, p. 25. 7429: 7424: 7417: 7412: 7405: 7400: 7398: 7383: 7377: 7373: 7372: 7364: 7350: 7344: 7340: 7339: 7331: 7317: 7311: 7307: 7306: 7301: 7295: 7281: 7279:0-85255-091-X 7275: 7271: 7270: 7262: 7255: 7250: 7243: 7238: 7236: 7228: 7223: 7221: 7213: 7208: 7201: 7196: 7189: 7184: 7177: 7172: 7157: 7151: 7147: 7146: 7138: 7132:, p. 27. 7131: 7126: 7119: 7114: 7108:, p. 19. 7107: 7102: 7095: 7090: 7088: 7086: 7084: 7076: 7071: 7069: 7060: 7054: 7050: 7049: 7044: 7038: 7032:, p. 11. 7031: 7026: 7024: 7022: 7020: 7018: 7016: 7014: 7006: 7001: 6994: 6989: 6982: 6977: 6970: 6965: 6958: 6953: 6947:, p. 29. 6946: 6941: 6934: 6929: 6922: 6917: 6911:, p. 61. 6910: 6905: 6903: 6895: 6890: 6888: 6881:, p. 27. 6880: 6875: 6869:, p. 24. 6868: 6863: 6861: 6854:, p. 98. 6853: 6848: 6846: 6839:, p. 23. 6838: 6833: 6827:, p. 23. 6826: 6822: 6817: 6811:, p. 25. 6810: 6805: 6803: 6795: 6790: 6783: 6779: 6775: 6771: 6766: 6758: 6752: 6748: 6741: 6739: 6731: 6726: 6720:, p. 37. 6719: 6714: 6707: 6702: 6700: 6698: 6690: 6686: 6681: 6675:, p. 18. 6674: 6669: 6667: 6665: 6663: 6655: 6650: 6643: 6638: 6631: 6626: 6620:, p. 35. 6619: 6614: 6612: 6605:, p. 12. 6604: 6599: 6592: 6588: 6583: 6576: 6570: 6564:, p. 27. 6563: 6558: 6550: 6544: 6540: 6533: 6525: 6519: 6515: 6508: 6500: 6494: 6490: 6483: 6468: 6462: 6458: 6457: 6449: 6438: 6434: 6430: 6426: 6422: 6418: 6414: 6410: 6406: 6399: 6392: 6385: 6380: 6372: 6366: 6362: 6361:BBC Worldwide 6358: 6357: 6352: 6351:Schama, Simon 6346: 6338: 6332: 6328: 6321: 6305: 6304: 6296: 6289: 6284: 6277: 6272: 6266:, p. 22. 6265: 6260: 6258: 6243: 6237: 6233: 6232: 6224: 6217: 6212: 6206:, p. 88. 6205: 6202:, p. 6; 6201: 6196: 6189: 6184: 6178:, p. 35. 6177: 6172: 6165: 6160: 6154:, p. 21. 6153: 6148: 6146: 6139:, p. 99. 6138: 6133: 6131: 6123: 6118: 6111: 6106: 6104: 6102: 6094: 6089: 6083: 6078: 6072: 6067: 6061: 6056: 6050: 6045: 6030: 6024: 6020: 6019: 6011: 6003: 5997: 5993: 5992: 5984: 5976: 5970: 5966: 5959: 5951: 5945: 5941: 5934: 5926: 5920: 5916: 5909: 5901: 5895: 5891: 5884: 5876: 5870: 5866: 5859: 5851: 5845: 5841: 5837: 5831: 5829: 5827: 5825: 5823: 5815: 5810: 5804:, p. 17. 5803: 5798: 5796: 5794: 5792: 5790: 5788: 5786: 5784: 5776: 5771: 5769: 5762:, p. 19. 5761: 5757: 5753: 5748: 5741: 5736: 5730:, p. 41. 5729: 5724: 5717: 5711: 5696: 5690: 5686: 5685: 5677: 5662: 5658: 5651: 5645: 5644:0-8074-0856-5 5641: 5637: 5631: 5625: 5624:1-59337-546-8 5621: 5617: 5614:Elber, Mark. 5611: 5609: 5594: 5588: 5582: 5581:0-8074-0883-2 5578: 5574: 5568: 5561: 5557: 5552: 5545: 5539: 5532: 5527: 5520: 5515: 5507: 5506: 5501: 5494: 5492: 5490: 5488: 5480: 5475: 5468: 5463: 5455: 5449: 5445: 5438: 5436: 5434: 5432: 5430: 5428: 5426: 5424: 5422: 5414: 5408: 5401: 5395: 5388: 5382: 5375: 5369: 5367: 5359: 5353: 5346: 5341: 5334: 5329: 5324: 5315: 5307: 5302: 5294: 5290: 5283: 5268: 5264: 5258: 5244: 5240: 5233: 5225: 5219: 5215: 5214: 5206: 5199: 5194: 5192: 5176: 5170: 5166: 5165: 5157: 5150: 5146: 5141: 5134: 5129: 5122: 5117: 5110: 5105: 5103: 5095: 5090: 5083: 5078: 5076: 5074: 5067:, p. 42. 5066: 5061: 5059: 5057: 5050:, p. 56. 5049: 5044: 5042: 5040: 5032: 5027: 5020: 5015: 5008: 5003: 5001: 4993: 4988: 4986: 4984: 4976: 4971: 4969: 4967: 4965: 4963: 4961: 4959: 4957: 4949: 4944: 4937: 4932: 4925: 4920: 4914:, p. 96. 4913: 4908: 4902:, p. 94. 4901: 4896: 4890:, p. 93. 4889: 4884: 4882: 4875:, p. 92. 4874: 4869: 4863:, p. 90. 4862: 4857: 4851:, p. 72. 4850: 4845: 4843: 4841: 4833: 4828: 4822:, p. 71. 4821: 4816: 4810:, p. 68. 4809: 4804: 4797: 4792: 4785: 4780: 4774:, p. ix. 4773: 4768: 4761: 4760:Petersen 2009 4756: 4749: 4744: 4737: 4732: 4726:, p. 89. 4725: 4720: 4713: 4708: 4701: 4696: 4689: 4684: 4678:, p. 40. 4677: 4672: 4670: 4668: 4660: 4655: 4649:, p. 16. 4648: 4643: 4641: 4639: 4637: 4635: 4633: 4631: 4624:, p. 36. 4623: 4618: 4612:, p. 47. 4611: 4606: 4600:, p. 16. 4599: 4595: 4590: 4584:, p. 24. 4583: 4578: 4571: 4566: 4559: 4554: 4552: 4545:, p. 14. 4544: 4539: 4537: 4535: 4527: 4522: 4520: 4518: 4511:, p. 89. 4510: 4505: 4503: 4495: 4492:, p. 2; 4491: 4486: 4479: 4474: 4467: 4462: 4460: 4452: 4448: 4443: 4441: 4439: 4434: 4421: 4418: 4410: 4407:November 2022 4400: 4396: 4390: 4389: 4384:This article 4382: 4373: 4372: 4361: 4358: 4355: 4352: 4349: 4346: 4343: 4340: 4337: 4334: 4331: 4328: 4325: 4322: 4319: 4316: 4313: 4310: 4307: 4304: 4301: 4300:Body of light 4298: 4296: 4293: 4292: 4288: 4282: 4277: 4270: 4268: 4267: 4262: 4261:Reginald Scot 4257: 4253: 4251: 4246: 4242: 4237: 4234: 4230: 4229: 4222: 4220: 4211: 4207: 4203: 4197: 4193: 4188: 4179: 4177: 4173: 4169: 4165: 4161: 4155: 4153: 4149: 4144: 4140: 4136: 4131: 4129: 4125: 4121: 4117: 4113: 4105:Ethnocentrism 4102: 4100: 4097:According to 4095: 4092: 4088: 4083: 4078: 4073: 4070: 4066: 4062: 4052: 4048: 4046: 4045:functionalist 4042: 4036: 4034: 4030: 4029:Sigmund Freud 4026: 4020: 4016: 4006: 4004: 4000: 3995: 3993: 3992: 3986: 3982: 3980: 3976: 3973: 3963: 3960: 3956: 3952: 3948: 3943: 3941: 3935: 3927: 3923: 3921: 3917: 3912: 3910: 3906: 3902: 3898: 3894: 3890: 3886: 3877: 3868: 3865: 3861: 3859: 3855: 3849: 3845: 3841: 3838: 3834: 3830: 3826: 3822: 3818: 3815: 3810: 3806: 3805:Azande people 3802: 3792: 3785: 3781: 3775: 3773: 3772:Theodor Reuss 3769: 3765: 3761: 3757: 3749: 3744: 3742: 3738: 3734: 3730: 3725: 3723: 3719: 3715: 3711: 3707: 3703: 3699: 3695: 3686: 3682: 3677: 3673: 3671: 3667: 3666:magic bullets 3663: 3657: 3655: 3651: 3646: 3644: 3643:L'Art magique 3640: 3636: 3632: 3627: 3622: 3620: 3616: 3612: 3611: 3606: 3605:H. L. Mencken 3601: 3597: 3591: 3587: 3584: 3578: 3568: 3566: 3562: 3558: 3554: 3552: 3548: 3547:ideal society 3544: 3540: 3536: 3532: 3528: 3524: 3520: 3516: 3510: 3500: 3498: 3494: 3490: 3486: 3481: 3477: 3473: 3469: 3463: 3455: 3451: 3449: 3445: 3441: 3437: 3433: 3429: 3425: 3420: 3418: 3414: 3410: 3404: 3402: 3398: 3394: 3391:varieties of 3390: 3386: 3382: 3379: 3374: 3364: 3362: 3361: 3356: 3352: 3348: 3343: 3339: 3335: 3331: 3327: 3322: 3320: 3316: 3312: 3308: 3304: 3300: 3296: 3295:Gabriel Naudé 3292: 3287: 3285: 3281: 3280:Neoplatonists 3277: 3276:Aristotelians 3273: 3269: 3265: 3261: 3257: 3253: 3249: 3244: 3240: 3236: 3232: 3231: 3222: 3217: 3213: 3211: 3207: 3203: 3199: 3195: 3194:Ahmad al-Buni 3191: 3187: 3182: 3180: 3176: 3172: 3168: 3164: 3160: 3156: 3152: 3148: 3143: 3140: 3136: 3131: 3129: 3125: 3121: 3116: 3114: 3108: 3106: 3102: 3098: 3094: 3086: 3082: 3078: 3073: 3069: 3065: 3063: 3059: 3055: 3051: 3047: 3043: 3039: 3035: 3031: 3027: 3023: 3018: 3016: 3012: 3008: 3004: 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2494: 2493: 2484: 2480: 2476: 2473: 2469: 2468: 2467: 2465: 2461: 2457: 2453: 2448: 2446: 2442: 2438: 2434: 2433: 2424: 2421:Simon Price, 2417: 2412: 2410: 2409:mystery cults 2406: 2405:Persian tribe 2402: 2401: 2396: 2392: 2388: 2384: 2380: 2376: 2371: 2369: 2365: 2361: 2357: 2352: 2350: 2346: 2342: 2338: 2334: 2333: 2328: 2324: 2320: 2316: 2315:ancient Roman 2312: 2308: 2303: 2301: 2297: 2293: 2289: 2288: 2283: 2279: 2275: 2271: 2270: 2265: 2259: 2256: 2252: 2248: 2244: 2236: 2232: 2227: 2223: 2213: 2211: 2207: 2203: 2202:Levitical law 2198: 2195: 2190: 2186: 2182: 2178: 2173: 2161: 2157: 2153: 2149: 2145: 2141: 2137: 2133: 2129: 2125: 2124: 2119: 2089: 2083: 2073: 2071: 2067: 2061: 2051: 2049: 2043: 2041: 2037: 2033: 2029: 2025: 2024:Pyramid Texts 2016: 2012: 2008: 2007: 2001: 1996: 1989: 1984: 1982: 1977: 1972: 1970: 1965: 1963: 1959: 1955: 1951: 1946: 1944: 1943: 1938: 1930: 1925: 1916: 1914: 1910: 1906: 1902: 1898: 1894: 1890: 1886: 1878: 1875: 1871: 1866: 1860: 1850: 1848: 1844: 1840: 1836: 1832: 1827: 1825: 1824: 1817: 1814: 1810: 1805: 1803: 1797: 1794: 1790: 1786: 1782: 1781:Mesopotamians 1778: 1774: 1770: 1766: 1759: 1755: 1750: 1745: 1741: 1737: 1733: 1722: 1712: 1710: 1704: 1700: 1698: 1694: 1690: 1685: 1684:Ronald Hutton 1679: 1675: 1665: 1663: 1659: 1655: 1651: 1647: 1641: 1637: 1633: 1623: 1621: 1617: 1613: 1612:natural magic 1609: 1605: 1601: 1586: 1584: 1580: 1576: 1573: 1569: 1565: 1561: 1558: 1552: 1550: 1549:natural magic 1546: 1542: 1538: 1534: 1530: 1526: 1522: 1518: 1513: 1511: 1507: 1503: 1499: 1495: 1491: 1490: 1485: 1484:ancient Greek 1481: 1480: 1474: 1470: 1468: 1465: 1461: 1458: 1454: 1451: 1447: 1444: 1441: 1437: 1433: 1429: 1426: 1422: 1418: 1414: 1410: 1407: 1403: 1399: 1396: 1392: 1388: 1384: 1376: 1372: 1367: 1358: 1356: 1352: 1348: 1344: 1340: 1336: 1332: 1331: 1326: 1322: 1318: 1316: 1312: 1307: 1305: 1301: 1297: 1286: 1281: 1279: 1274: 1272: 1267: 1266: 1264: 1263: 1256: 1253: 1251: 1248: 1246: 1243: 1241: 1238: 1236: 1233: 1231: 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750: 749:Synchronicity 747: 745: 742: 740: 737: 735: 732: 730: 727: 725: 722: 720: 717: 715: 712: 710: 707: 706: 703: 698: 697: 690: 687: 685: 682: 680: 677: 675: 672: 670: 667: 665: 662: 660: 657: 655: 652: 650: 647: 645: 642: 641: 638: 633: 632: 625: 622: 620: 619:United States 617: 615: 612: 610: 607: 606: 605: 604: 598: 595: 593: 592:Table-turning 590: 588: 585: 583: 580: 578: 575: 573: 570: 568: 565: 563: 560: 558: 555: 553: 550: 548: 545: 543: 540: 538: 537:Reincarnation 535: 533: 530: 528: 525: 523: 520: 518: 517:Preternatural 515: 513: 510: 508: 505: 503: 500: 498: 495: 493: 490: 488: 485: 483: 480: 478: 475: 473: 470: 468: 467:Ghost hunting 465: 463: 460: 458: 455: 453: 450: 448: 445: 443: 440: 438: 435: 433: 430: 428: 425: 423: 420: 418: 417:Cryptozoology 415: 413: 410: 408: 405: 403: 400: 398: 395: 393: 390: 388: 385: 383: 380: 378: 375: 373: 370: 368: 365: 364: 361:Main articles 358: 357: 354: 351: 350: 346: 342: 341: 331: 326: 324: 319: 317: 312: 311: 309: 308: 301: 298: 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Scribner. 9439: 9414: 9393: 9374: 9356: 9336: 9311: 9307: 9288: 9255: 9251: 9232: 9213: 9194: 9161: 9157: 9138: 9119: 9100: 9079: 9058: 9039: 9020: 9001: 8976: 8972: 8953: 8934: 8914: 8894: 8875: 8856: 8834: 8815: 8796: 8793:Davies, Owen 8774: 8755: 8736: 8717: 8700: 8694: 8675: 8656: 8625: 8606: 8602: 8579: 8557: 8545: 8533: 8521: 8509: 8497: 8485: 8473: 8461: 8427: 8421: 8409: 8397: 8345: 8333: 8328:, p. 5. 8321: 8309: 8289:, p. 3. 8270: 8258: 8242: 8230: 8218: 8213:, p. 6. 8198:, p. 8. 8196:Tambiah 1991 8191: 8186:, p. 2. 8184:Tambiah 1991 8179: 8150: 8138: 8126: 8114: 8102: 8090: 8078: 8066: 8035: 8006: 7971:, p. 4. 7945: 7914: 7898: 7886: 7855: 7807: 7795: 7783: 7744: 7732: 7716: 7700: 7684: 7672: 7656: 7623: 7607: 7595: 7583: 7556: 7551:, p. 4. 7544: 7539:, p. 4. 7528: 7516: 7511:, p. 6. 7489: 7477: 7457:, p. 3. 7435: 7423: 7411: 7406:, p. 9. 7385:. Retrieved 7370: 7363: 7352:. Retrieved 7337: 7330: 7319:. Retrieved 7304: 7294: 7283:. Retrieved 7268: 7261: 7256:, p. 7. 7249: 7244:, p. 1. 7229:, p. 3. 7214:, p. 2. 7207: 7202:, p. 8. 7195: 7183: 7178:, p. 2. 7171: 7159:. Retrieved 7144: 7137: 7125: 7113: 7101: 7047: 7037: 7000: 6995:, p. 3. 6988: 6976: 6964: 6952: 6940: 6928: 6916: 6874: 6832: 6816: 6793: 6789: 6769: 6765: 6746: 6732:, p. 9. 6725: 6713: 6708:, p. 9. 6691:, p. 7. 6680: 6649: 6637: 6625: 6598: 6582: 6574: 6569: 6557: 6538: 6532: 6513: 6507: 6488: 6482: 6470:. Retrieved 6455: 6448: 6408: 6404: 6391: 6379: 6355: 6345: 6326: 6320: 6308:. Retrieved 6302: 6295: 6283: 6271: 6245:. Retrieved 6230: 6223: 6218:, p. 6. 6211: 6195: 6190:, p. 5. 6183: 6171: 6159: 6117: 6112:, p. 8. 6088: 6077: 6066: 6055: 6044: 6032:. Retrieved 6017: 6010: 5990: 5983: 5964: 5958: 5939: 5933: 5914: 5908: 5889: 5883: 5864: 5858: 5839: 5836:Kindt, Julia 5809: 5756:Bremmer 2002 5747: 5735: 5723: 5715: 5710: 5698:. Retrieved 5683: 5676: 5664:. Retrieved 5660: 5650: 5635: 5630: 5615: 5596:. Retrieved 5587: 5572: 5567: 5551: 5543: 5538: 5526: 5514: 5503: 5479:Karenga 2006 5474: 5467:Karenga 2006 5462: 5443: 5412: 5407: 5399: 5394: 5386: 5381: 5373: 5357: 5352: 5344: 5340: 5327: 5323: 5314: 5305: 5301: 5292: 5288: 5282: 5271:. Retrieved 5266: 5257: 5246:. Retrieved 5242: 5232: 5212: 5205: 5178:. Retrieved 5163: 5156: 5140: 5128: 5116: 5089: 5026: 5014: 4943: 4931: 4919: 4907: 4895: 4868: 4856: 4827: 4815: 4803: 4796:Russell 1972 4791: 4779: 4767: 4755: 4743: 4731: 4719: 4714:, p. 6. 4707: 4700:Russell 1972 4695: 4690:, p. 7. 4683: 4654: 4617: 4605: 4589: 4577: 4565: 4560:, p. 8. 4528:, p. 1. 4485: 4473: 4468:, p. x. 4413: 4404: 4385: 4264: 4258: 4254: 4238: 4226: 4223: 4215: 4206:The Magician 4156: 4151: 4147: 4132: 4108: 4096: 4074: 4068: 4064: 4057: 4037: 4022: 3996: 3989: 3987: 3983: 3975:Marcel Mauss 3972:sociologists 3969: 3944: 3936: 3932: 3919: 3913: 3904: 3889:Edward Tylor 3882: 3866: 3862: 3850: 3846: 3842: 3819: 3798: 3776: 3747: 3745: 3726: 3702:Dion Fortune 3690: 3670:magic angles 3658: 3649: 3647: 3642: 3639:André Breton 3623: 3619:superstition 3608: 3596:esotericists 3592: 3588: 3580: 3565:Isaac Newton 3555: 3542: 3535:Christianity 3512: 3496: 3492: 3479: 3471: 3467: 3464: 3460: 3421: 3405: 3389:Neo-Platonic 3376: 3358: 3354: 3349:—founder of 3333: 3329: 3325: 3323: 3314: 3310: 3306: 3298: 3290: 3288: 3284:Hermeticists 3267: 3242: 3241:. For them, 3228: 3226: 3220: 3212:traditions. 3183: 3167:Ibn al-Nadim 3144: 3132: 3117: 3109: 3104: 3100: 3090: 3084: 3066: 3061: 3053: 3049: 3045: 3041: 3037: 3021: 3019: 2969:in both the 2960: 2948:monotheistic 2944:superstition 2939: 2921: 2890: 2886: 2841:The Kybalion 2839: 2783:Robert Fludd 2729:Early modern 2658: 2652: 2644: 2638: 2631: 2623: 2617: 2609: 2603: 2596: 2586: 2579: 2573: 2565: 2544: 2498: 2490: 2488: 2449: 2444: 2430: 2429: 2422: 2414: 2398: 2394: 2386: 2382: 2381:, communal ( 2372: 2353: 2349:Roman Empire 2344: 2340: 2336: 2330: 2322: 2318: 2306: 2304: 2299: 2285: 2277: 2267: 2260: 2254: 2250: 2246: 2242: 2240: 2206:Hebrew Bible 2199: 2189:incantations 2121: 2120: 2103:וּמְכַשֵּֽׁף 2085: 2065: 2063: 2044: 2040:Coffin Texts 2020: 2013:showing the 2004: 1987: 1980: 1975: 1973: 1968: 1966: 1961: 1957: 1953: 1949: 1947: 1941: 1936: 1934: 1929:Eye of Horus 1881: 1842: 1838: 1835:East Semitic 1828: 1821: 1818: 1806: 1798: 1792: 1772: 1768: 1762: 1705: 1701: 1681: 1643: 1597: 1594:High and low 1583:ethnocentric 1575:Marcel Mauss 1560:Edward Tylor 1553: 1514: 1498:incantations 1487: 1477: 1475: 1471: 1466: 1459: 1452: 1445: 1427: 1420: 1412: 1408: 1397: 1390: 1386: 1382: 1380: 1370: 1328: 1319: 1308: 1304:supernatural 1299: 1295: 1294: 1073:Propitiation 972: 932:Key concepts 907: 862:Urban legend 852:Superstition 832:Protoscience 827:Junk science 767:Anomalistics 644:Cold reading 602: 601: 577:Supernatural 567:Spiritualism 562:Spirit world 512:Precognition 471: 432:Doppelgänger 392:Clairvoyance 64: 46: 9683:(8): 7–11. 9624:(8): 8–11. 9252:Early China 8857:Mesopotamia 8703:(1): 1–16. 8609:(1): 1–23. 8571:Works cited 8562:Davies 2012 8550:Davies 2012 8490:Davies 2012 8478:Davies 2012 8466:Davies 2012 8454:Davies 2012 8414:Davies 2012 8402:Bailey 2018 8390:Bailey 2018 8369:Bailey 2018 8365:Davies 2012 8350:Hutton 2003 8326:Bailey 2006 8287:Bailey 2018 8279:Styers 2004 8275:Hutton 2003 8251:Bailey 2018 8247:Hutton 2003 8235:Bailey 2018 8223:Bailey 2018 8172:Davies 2012 8155:Davies 2012 8143:Davies 2012 8131:Davies 2012 8083:Davies 2012 8071:Davies 2012 7969:Bailey 2006 7954:Davies 2012 7923:Davies 2012 7864:Bailey 2018 7860:Davies 2012 7812:Davies 2012 7800:Davies 2012 7761:Bailey 2018 7757:Davies 2012 7709:Bailey 2018 7693:Davies 2012 7677:Davies 2012 7665:Davies 2012 7616:Bailey 2018 7612:Davies 2012 7576:Davies 2012 7561:Davies 2012 7509:Styers 2004 7494:Styers 2004 7482:Davies 2012 7455:Bailey 2006 7428:Styers 2004 7404:Bailey 2006 7227:Styers 2004 7212:Bailey 2006 7200:Bailey 2018 7188:Davies 2012 7176:Davies 2012 7118:Styers 2004 7106:Styers 2004 7043:Urban, Hugh 7030:Bogdan 2012 7005:Bogdan 2012 6969:Davies 2012 6957:Davies 2012 6945:Davies 2012 6933:Davies 2012 6921:Styers 2004 6909:Styers 2004 6894:Bailey 2018 6879:Styers 2004 6867:Bailey 2018 6852:Bailey 2018 6837:Bailey 2018 6825:Bailey 2018 6821:Styers 2004 6809:Bailey 2018 6730:Davies 2012 6718:Styers 2004 6706:Styers 2004 6689:Davies 2012 6685:Styers 2004 6630:Davies 2012 6618:Styers 2004 6562:Davies 2009 6264:Bailey 2018 6216:Davies 2012 6204:Bailey 2018 6200:Davies 2012 6176:Davies 2012 6152:Bailey 2018 6137:Bailey 2018 6122:Davies 2012 6110:Bailey 2006 6093:Davies 2012 5814:Davies 2012 5775:Gordon 1999 5760:Bailey 2018 5752:Gordon 1999 5740:Gordon 1999 5728:Davies 2012 5531:Teeter 2011 5519:Teeter 2011 5198:Sasson 1995 5133:Sasson 1995 5121:Sasson 1995 5109:Sasson 1995 5094:Kuiper 2010 5082:Sasson 1995 5048:Abusch 2002 5031:Sasson 1995 5019:Sasson 1995 5007:Sasson 1995 4992:Sasson 1995 4975:Sasson 1995 4948:Sasson 1995 4936:Sasson 1995 4924:Sasson 1995 4912:Bailey 2018 4900:Bailey 2018 4888:Bailey 2018 4873:Bailey 2018 4861:Bailey 2018 4849:Bailey 2018 4832:Bailey 2018 4820:Bailey 2018 4808:Bailey 2018 4784:Hutton 2017 4772:Hutton 2017 4748:Miller 2010 4736:Davies 2007 4676:Bailey 2018 4661:, p. . 4558:Styers 2004 4543:Styers 2004 4526:Davies 2012 4509:Bailey 2018 4494:Graham 2018 4490:Bogdan 2012 4478:Bailey 2018 4466:Hutton 2017 4451:Bailey 2018 4447:Bogdan 2012 4360:Thaumaturgy 4342:Runic magic 4091:Jean Piaget 4077:Rosalie Wax 3959:Andrew Lang 3809:Owen Davies 3782:and author 3741:theological 3737:ritualistic 3729:chaos magic 3718:Anton LaVey 3650:sui generis 3635:Surrealists 3626:folklorists 3551:Jakob Böhme 3409:witch craze 3385:hermeticism 3378:Renaissance 3338:Protestants 3058:Old English 3048:in German, 3044:in French, 3003:enchantment 2967:Saint Peter 2963:Simon Magus 2940:superstitio 2893:Greco-Roman 2778:Jakob Böhme 2618:Korē kosmou 2532:Hermeticism 2505:Middle Ages 2472:magic words 2470:the use of 2317:writers as 2274:Hippocrates 2269:Oedipus Rex 2164:טומאה וטהרה 2144:white magic 1813:love spells 1765:Mesopotamia 1726:Mesopotamia 1654:black magic 1650:White magic 1646:Owen Davies 1640:Black magic 1632:White magic 1572:sociologist 1533:Protestants 1425:Old Sinitic 1406:Old Persian 1343:chaos magic 1327:, defined " 1121:Golden Dawn 1116:Freemasonry 978:Metaphysics 963:Hermeticism 916:Esotericism 857:Uncertainty 582:Telekinesis 532:Psychometry 412:Conjuration 280:Incantation 205:White magic 195:Thaumaturgy 135:Chaos magic 125:Black magic 9872:Categories 9583:De Gruyter 7440:Jolly 1996 7387:2015-12-26 7354:2015-12-26 7321:2015-12-26 7285:2015-12-26 6993:Flint 1991 6782:talismanic 6774:Moshe Idel 6276:Flint 1991 6247:2023-04-02 6188:Flint 1991 5598:2014-03-26 5333:apotrapaic 5306:Orientalia 5289:Orientalia 5273:2013-09-06 5248:2013-09-06 5147:, p. 5065:Brown 1995 4399:footnoting 4367:References 4250:initiation 4245:holy water 4196:tarot deck 4120:witchcraft 3955:polytheism 3951:monotheism 3837:witchcraft 3833:divination 3662:magic acid 3615:psychology 3468:feitiçaria 3428:meditative 3297:wrote his 3248:Paracelsus 3169:held that 3151:possession 3142:settings. 3087:in Hebrew) 3038:maleficium 3009:; various 2991:hydromancy 2979:divination 2763:Paracelsus 2588:Poimandres 2441:defixiones 2432:Katadesmoi 2387:katadesmoi 2172:tvmh vthrh 2148:qlippothic 2128:divination 1909:cemeteries 1863:See also: 1773:masmassutu 1730:See also: 1697:world view 1674:Witchcraft 1668:Witchcraft 1662:Gray magic 1644:Historian 1636:Gray magic 1620:witchcraft 1608:ceremonial 1506:necromancy 1502:divination 1494:witchcraft 1395:Latin term 1240:Pythagoras 1235:Paracelsus 1111:Élus Coëns 1068:Meditation 1063:Invocation 1058:Initiation 1038:Divination 817:Groupthink 637:Skepticism 572:Stone Tape 477:Mediumship 427:Demonology 382:Bilocation 353:Paranormal 210:Witchcraft 170:Necromancy 160:Invocation 155:Gray magic 140:Divination 83:Background 9829:144182649 9609:1864-3396 9328:162843793 9280:192107986 9272:0362-5028 9258:: 27–47. 8993:195037024 8638:Routledge 6433:162339681 6425:0076-6097 6034:22 August 5167:. Brill. 4659:Graf 1997 4622:Mair 2015 4610:Mair 2015 4430:Citations 4354:Shamanism 4182:Magicians 3903:; in his 3821:In Africa 3764:sex magic 3654:modernity 3571:Modernity 3539:mysticism 3527:chemistry 3493:sortilège 3351:Wahhabism 3334:maleficia 3175:Ibn Arabi 3171:exorcists 3034:heretical 3011:grimoires 2999:pyromancy 2995:aeromancy 2905:Zoroaster 2710:Ibn Umayl 2625:Cyranides 2597:Asclepius 2360:Zoroaster 2341:veneficus 2264:Sophocles 2097:מְעוֹנֵ֥ן 2092:קְסָמִ֔ים 2028:afterlife 1709:abortions 1658:Phil Hine 1600:low magic 1545:humanists 1510:astrology 1430:(mage or 1375:Herodotus 1361:Etymology 1325:occultist 1215:Ibn Arabi 1200:Gurdjieff 1185:Dionysius 1165:Blavatsky 1126:Martinism 1088:Sacrifice 1048:Evocation 1003:Theosophy 988:Mysticism 953:Astrology 654:Debunking 587:Telepathy 437:Ectoplasm 402:Cold spot 372:Astrology 250:Mysticism 180:Shamanism 175:Sex magic 145:Evocation 9762:28549170 9186:11639314 8855:(2013). 8795:(2007). 8634:New York 8630:Abingdon 7308:. SAGE. 7045:(2006). 6437:Archived 6353:(2003). 5838:(2012). 5661:Academia 4395:citation 4336:Psionics 4273:See also 4241:exorcism 4192:Magician 4069:measures 3856:and the 3829:medicine 3784:Starhawk 3758:and the 3733:symbolic 3436:deveikut 3424:Hasidism 3417:Scotland 3381:humanism 3190:Al Kindi 3186:Picatrix 3113:biblical 3093:mystical 3083:(סגולות 3042:sorcière 3030:Hussites 2987:geomancy 2936:paganism 2909:Osthanes 2768:John Dee 2524:a series 2522:Part of 2419:— 2364:Osthanes 2296:Tiresius 2194:segullot 2070:Badarian 1981:snnw ntr 1841:and the 1777:Akkadian 1758:Lamashtu 1457:Chaldean 1440:Talmudic 1391:magician 1345:and the 1335:neopagan 1053:Exorcism 968:Kabbalah 908:a series 905:Part of 822:Hypnosis 729:Hypnosis 457:Forteana 447:Exorcism 345:a series 343:Part of 223:Religion 57:a series 55:Part of 9366:6794721 9178:2167771 6778:theurgy 6472:8 March 4348:Scrying 4219:witches 4164:amulets 4065:motives 3916:animism 3897:science 3760:New Age 3704:of the 3687:(1912). 3523:alchemy 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