Graham Jones
- Published in print:
- 2011
- Published Online:
- September 2016
- ISBN:
- 9780520270466
- eISBN:
- 9780520950528
- Item type:
- book
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520270466.001.0001
- Subject:
- Anthropology, Anthropology, Global
From risqué cabaret performances to engrossing after-hours shop talk, this book offers an unprecedented look inside the secretive subculture of modern magicians. Entering the flourishing Paris magic ...
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From risqué cabaret performances to engrossing after-hours shop talk, this book offers an unprecedented look inside the secretive subculture of modern magicians. Entering the flourishing Paris magic scene as an apprentice, the author gives a first-hand account of how magicians learn to perform their astonishing deceptions. The book follows the day-to-day lives of some of France's most renowned performers, revealing not only how secrets are created and shared, but also how they are stolen and destroyed. In a book brimming with humor and surprise, the author shows how today's magicians marshal creativity and passion in striving to elevate their amazing skill into high art. The book's lively cast of characters includes female and queer magicians whose work is changing the face of a historically masculine genre.Less
From risqué cabaret performances to engrossing after-hours shop talk, this book offers an unprecedented look inside the secretive subculture of modern magicians. Entering the flourishing Paris magic scene as an apprentice, the author gives a first-hand account of how magicians learn to perform their astonishing deceptions. The book follows the day-to-day lives of some of France's most renowned performers, revealing not only how secrets are created and shared, but also how they are stolen and destroyed. In a book brimming with humor and surprise, the author shows how today's magicians marshal creativity and passion in striving to elevate their amazing skill into high art. The book's lively cast of characters includes female and queer magicians whose work is changing the face of a historically masculine genre.
Ronald Hutton
- Published in print:
- 1999
- Published Online:
- October 2011
- ISBN:
- 9780198207443
- eISBN:
- 9780191677670
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198207443.001.0001
- Subject:
- History, History of Religion
This book studies the only religion England has ever given the world, that of modern pagan witchcraft, which has now spread from English shores across four continents. The book examines the nature of ...
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This book studies the only religion England has ever given the world, that of modern pagan witchcraft, which has now spread from English shores across four continents. The book examines the nature of that religion and its development, and offers a microhistory of attitudes to paganism, witchcraft, and magic in British society since 1800. Village cunning folk and Victorian ritual magicians, classicists and archaeologists, leaders of woodcraft and scouting movements, Freemasons and members of rural secret societies, all appear in the pages of this book. Also included are some of the leading figures of English literature, from the Romantic poets to W. B. Yeats, D. H. Lawrence, and Robert Graves, as well as the main personalities who have represented pagan witchcraft to the world since 1950.Less
This book studies the only religion England has ever given the world, that of modern pagan witchcraft, which has now spread from English shores across four continents. The book examines the nature of that religion and its development, and offers a microhistory of attitudes to paganism, witchcraft, and magic in British society since 1800. Village cunning folk and Victorian ritual magicians, classicists and archaeologists, leaders of woodcraft and scouting movements, Freemasons and members of rural secret societies, all appear in the pages of this book. Also included are some of the leading figures of English literature, from the Romantic poets to W. B. Yeats, D. H. Lawrence, and Robert Graves, as well as the main personalities who have represented pagan witchcraft to the world since 1950.
Stuart Clark
- Published in print:
- 1999
- Published Online:
- October 2011
- ISBN:
- 9780198208082
- eISBN:
- 9780191677915
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198208082.003.0037
- Subject:
- History, European Early Modern History, Social History
Of all the voices adopted by writers on witchcraft none, surely, was more clamorous or more explicit than the one in which the power of the secular magistrate was called down on the heads of ...
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Of all the voices adopted by writers on witchcraft none, surely, was more clamorous or more explicit than the one in which the power of the secular magistrate was called down on the heads of magicians and witches. Appeals of this sort lie scattered in abundance through the literature of witchcraft, whether directed at individuals, ruling bodies, or princes and magistrates in general. Given the circumstances, they seem to require little comment. If anything, they have been the occasion of value judgements about the morality and the justice of the witch trials, rather than suggesting enquiries into what was meant by justice at the time or why it was invoked in particular terms. Yet even though these may not have been made explicit, such statements were never innocent of juridical assumptions concerning what warranted the actions of judges and magistrates, what force the law had to touch certain offences, what, ultimately, sanctioned the implementation of justice, and so on. And since, eventually, they must have rested on a conception of authority, it is difficult to see them as politically naïve either. It seems reasonable to suppose, therefore, that in this particular area demonology was informed by some sort of political theory-indeed, by a theory of government.Less
Of all the voices adopted by writers on witchcraft none, surely, was more clamorous or more explicit than the one in which the power of the secular magistrate was called down on the heads of magicians and witches. Appeals of this sort lie scattered in abundance through the literature of witchcraft, whether directed at individuals, ruling bodies, or princes and magistrates in general. Given the circumstances, they seem to require little comment. If anything, they have been the occasion of value judgements about the morality and the justice of the witch trials, rather than suggesting enquiries into what was meant by justice at the time or why it was invoked in particular terms. Yet even though these may not have been made explicit, such statements were never innocent of juridical assumptions concerning what warranted the actions of judges and magistrates, what force the law had to touch certain offences, what, ultimately, sanctioned the implementation of justice, and so on. And since, eventually, they must have rested on a conception of authority, it is difficult to see them as politically naïve either. It seems reasonable to suppose, therefore, that in this particular area demonology was informed by some sort of political theory-indeed, by a theory of government.
Thomas Waters
- Published in print:
- 2019
- Published Online:
- May 2020
- ISBN:
- 9780300221404
- eISBN:
- 9780300249453
- Item type:
- chapter
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300221404.003.0005
- Subject:
- History, British and Irish Early Modern History
This chapter explains that, throughout the Victorian era, thousands of magicians made money from the dark arts. The urban fortune-tellers, itinerant Roma women, and powerful characters known as ...
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This chapter explains that, throughout the Victorian era, thousands of magicians made money from the dark arts. The urban fortune-tellers, itinerant Roma women, and powerful characters known as ‘cunning-folk’ are the focus of this chapter. Their weird work could be misleading, downright fraudulent, and outrageously expensive. At the same time, the techniques Victorian magicians used to cure witchcraft did some good for their clients. Unwitching, the practice of removing harmful spells, functioned as a form of cryptic mental health care, which helped despairing people cope with terrible problems. It was all about creating a strong, ardent belief in the reality of mystic powers. This was difficult. Yet it was often better than the paralysing alternative — the awful idea that life's most precious things can be destroyed by mere bad luck.Less
This chapter explains that, throughout the Victorian era, thousands of magicians made money from the dark arts. The urban fortune-tellers, itinerant Roma women, and powerful characters known as ‘cunning-folk’ are the focus of this chapter. Their weird work could be misleading, downright fraudulent, and outrageously expensive. At the same time, the techniques Victorian magicians used to cure witchcraft did some good for their clients. Unwitching, the practice of removing harmful spells, functioned as a form of cryptic mental health care, which helped despairing people cope with terrible problems. It was all about creating a strong, ardent belief in the reality of mystic powers. This was difficult. Yet it was often better than the paralysing alternative — the awful idea that life's most precious things can be destroyed by mere bad luck.
Ariel Glucklich
- Published in print:
- 1997
- Published Online:
- October 2011
- ISBN:
- 9780195108798
- eISBN:
- 9780199853434
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195108798.001.0001
- Subject:
- Religion, Religion and Society
This book offers a new approach towards the definition and understanding of magic. Basing the analysis in the Indian city of Banaras, where magic is a familiar part of everyday life, it reviews the ...
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This book offers a new approach towards the definition and understanding of magic. Basing the analysis in the Indian city of Banaras, where magic is a familiar part of everyday life, it reviews the major theories that have explained (or explained away) magic over the last century. It argues that all of these theories leave out something critical, namely what it calls “magical consciousness”—a special state of awareness of magicians and their clients which, though extraordinary, is also perfectly natural.Less
This book offers a new approach towards the definition and understanding of magic. Basing the analysis in the Indian city of Banaras, where magic is a familiar part of everyday life, it reviews the major theories that have explained (or explained away) magic over the last century. It argues that all of these theories leave out something critical, namely what it calls “magical consciousness”—a special state of awareness of magicians and their clients which, though extraordinary, is also perfectly natural.
Ariel Glucklich
- Published in print:
- 1997
- Published Online:
- October 2011
- ISBN:
- 9780195108798
- eISBN:
- 9780199853434
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195108798.003.0001
- Subject:
- Religion, Religion and Society
What is magic? What does magic do? Why do people believe in magic in the face of experience? After living in the Indian city of Banaras and making several trips to tribal areas in Uttar Pradesh, ...
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What is magic? What does magic do? Why do people believe in magic in the face of experience? After living in the Indian city of Banaras and making several trips to tribal areas in Uttar Pradesh, Rajasthan, and Orissa, the author of this chapter discovered a surprising fact: magic is rarely a simple matter of belief. Few magicians and clients in Banaras ever ask themselves why their magic works or what it means. Without belief, the supernatural aspect of magic becomes moot. Magic is based on a unique type of consciousness: the awareness of the interrelatedness of all things in the world by means of simple hut refined sense perception. This awareness can be called “magical consciousness” or, less ambiguously, the “magical experience.” In Banaras, mind reading depends on subtle forms of nonverbal communication that skilled or intuitive practitioners can read like an open book. The magician is the man or woman who creates the context in which minds enter a relationship, and this is often experienced as an “occult” event.Less
What is magic? What does magic do? Why do people believe in magic in the face of experience? After living in the Indian city of Banaras and making several trips to tribal areas in Uttar Pradesh, Rajasthan, and Orissa, the author of this chapter discovered a surprising fact: magic is rarely a simple matter of belief. Few magicians and clients in Banaras ever ask themselves why their magic works or what it means. Without belief, the supernatural aspect of magic becomes moot. Magic is based on a unique type of consciousness: the awareness of the interrelatedness of all things in the world by means of simple hut refined sense perception. This awareness can be called “magical consciousness” or, less ambiguously, the “magical experience.” In Banaras, mind reading depends on subtle forms of nonverbal communication that skilled or intuitive practitioners can read like an open book. The magician is the man or woman who creates the context in which minds enter a relationship, and this is often experienced as an “occult” event.
Ariel Glucklich
- Published in print:
- 1997
- Published Online:
- October 2011
- ISBN:
- 9780195108798
- eISBN:
- 9780199853434
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195108798.003.0008
- Subject:
- Religion, Religion and Society
There is nothing “magical” (occult) about magic, the claims of its practitioners to the contrary notwithstanding. Instead of taking the boasts of magicians literally, the sociology and the symbolism ...
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There is nothing “magical” (occult) about magic, the claims of its practitioners to the contrary notwithstanding. Instead of taking the boasts of magicians literally, the sociology and the symbolism of magic have come to dominate academic interest. The only admissable hypotheses deal with social function or symbolic meaning. But perhaps a different set of speculations could also be considered. Assume, as a working hypothesis, that the earliest form of magical practice was the healing of sick and injured people. If quantity is a sign of need, no act of magic is more necessary than curing illness. In Banaras, magical healing outstrips every other form of practice, including, most notably, astrological divinations. In the search for health, Banarsis ignore doctrinal, sectarian, and caste boundaries without a thought. All magical healing tries to do this: It restores the wholeness—the systemic completeness—in the consciousness of the main participants. The specific desired goal of a given rite is then perceived as inherently contained in the actions of the rite because the rite produces this relational consciousness.Less
There is nothing “magical” (occult) about magic, the claims of its practitioners to the contrary notwithstanding. Instead of taking the boasts of magicians literally, the sociology and the symbolism of magic have come to dominate academic interest. The only admissable hypotheses deal with social function or symbolic meaning. But perhaps a different set of speculations could also be considered. Assume, as a working hypothesis, that the earliest form of magical practice was the healing of sick and injured people. If quantity is a sign of need, no act of magic is more necessary than curing illness. In Banaras, magical healing outstrips every other form of practice, including, most notably, astrological divinations. In the search for health, Banarsis ignore doctrinal, sectarian, and caste boundaries without a thought. All magical healing tries to do this: It restores the wholeness—the systemic completeness—in the consciousness of the main participants. The specific desired goal of a given rite is then perceived as inherently contained in the actions of the rite because the rite produces this relational consciousness.
Ariel Glucklich
- Published in print:
- 1997
- Published Online:
- October 2011
- ISBN:
- 9780195108798
- eISBN:
- 9780199853434
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195108798.003.0013
- Subject:
- Religion, Religion and Society
For a variety of reasons, the topic of magic has become dominated by speculation about supernatural causality and miraculous achievements and, following closely on the heels of these, mischiefmakers ...
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For a variety of reasons, the topic of magic has become dominated by speculation about supernatural causality and miraculous achievements and, following closely on the heels of these, mischiefmakers and scroundrels. Some magicians in Banaras boast about miraculous acts they have performed or cures they have effected. The magician's need to advertise locally, matched sometimes by a desire to impress a foreign scholar, is understandable. Miraculous claims therefore accompany magical practice as a matter of course. Furthermore, magic goes hand in hand with the paranormal by its very nature. A magician is successful if he can either demonstrate or effectively advertise miraculous accomplishments. The simplest reason for associating magic with miracles is not truly intrinsic to either, but it is predictable. It is simple public relations based on sound business thinking. But like all overzealous advertising, it carries risks. When the focus of research shifts to the “magical consciousness”—to the experience of magical interrelatedness—then the question of miracles becomes irrelevant.Less
For a variety of reasons, the topic of magic has become dominated by speculation about supernatural causality and miraculous achievements and, following closely on the heels of these, mischiefmakers and scroundrels. Some magicians in Banaras boast about miraculous acts they have performed or cures they have effected. The magician's need to advertise locally, matched sometimes by a desire to impress a foreign scholar, is understandable. Miraculous claims therefore accompany magical practice as a matter of course. Furthermore, magic goes hand in hand with the paranormal by its very nature. A magician is successful if he can either demonstrate or effectively advertise miraculous accomplishments. The simplest reason for associating magic with miracles is not truly intrinsic to either, but it is predictable. It is simple public relations based on sound business thinking. But like all overzealous advertising, it carries risks. When the focus of research shifts to the “magical consciousness”—to the experience of magical interrelatedness—then the question of miracles becomes irrelevant.
Ariel Glucklich
- Published in print:
- 1997
- Published Online:
- October 2011
- ISBN:
- 9780195108798
- eISBN:
- 9780199853434
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195108798.003.0016
- Subject:
- Religion, Religion and Society
The voices of magicians are rich with sacred power that is renowned as mantra. Magicians accept the fact that mantra encompasses manifest and hidden divine forces and holds recoiled magical ...
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The voices of magicians are rich with sacred power that is renowned as mantra. Magicians accept the fact that mantra encompasses manifest and hidden divine forces and holds recoiled magical efficacies that are released by experts. Magical sounds are hardly limited to India, of course. “Abracadabra” and “hocus pocus” have become synonymous with magic itself. Just as the mantra is ubiquitous in India, spells, charms, and incantations are everywhere else around the world. The act of reciting or chanting—word meanings aside—must be explained by reference to a general theory. A reductive explanation, like James Frazer's imitative principle, must be applied to this strange, though universal, human behavior. The majority of those who practice magical healing in Banaras regard mantra as the most powerful tool in their bag. Objects used in magical rites in Banaras range from water and stones to clay and metal pots, hammers, string, amulets made of numerous types of objects, and paper.Less
The voices of magicians are rich with sacred power that is renowned as mantra. Magicians accept the fact that mantra encompasses manifest and hidden divine forces and holds recoiled magical efficacies that are released by experts. Magical sounds are hardly limited to India, of course. “Abracadabra” and “hocus pocus” have become synonymous with magic itself. Just as the mantra is ubiquitous in India, spells, charms, and incantations are everywhere else around the world. The act of reciting or chanting—word meanings aside—must be explained by reference to a general theory. A reductive explanation, like James Frazer's imitative principle, must be applied to this strange, though universal, human behavior. The majority of those who practice magical healing in Banaras regard mantra as the most powerful tool in their bag. Objects used in magical rites in Banaras range from water and stones to clay and metal pots, hammers, string, amulets made of numerous types of objects, and paper.
Ian Christie
- Published in print:
- 2019
- Published Online:
- September 2020
- ISBN:
- 9780226105628
- eISBN:
- 9780226610115
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226610115.003.0003
- Subject:
- History, British and Irish Modern History
Paul was launched on a hectic nightly round of screenings at London’s music halls by the success of his projector, yet urgently needed to make new films to enhance the programmes. The Alhambra ...
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Paul was launched on a hectic nightly round of screenings at London’s music halls by the success of his projector, yet urgently needed to make new films to enhance the programmes. The Alhambra manager suggested filming a comic scene on the roof of the theatre, and the resulting Soldier’s Courtship became an immediate success, with one of its actors, Ellen Daws, becoming Paul’s wife a year later. In June, Paul travelled to Epsom to film the Derby, and managed to show his film the following night at the Alhambra, where it was appreciatively encored. Soon the Prince of Wales, owner of the winning horse, came to see it. Magicians also played an important part in popularising the new entertainment, with David Devant presenting it at the Egyptian Hall and at the Henry Wood Promenade concerts, while Carl Hertz took Paul’s projector and films on a world tour. Paul was also active showing programmes around Britain, starting in Brighton, where he would inspire local filmmakers. In September, he sent Henry Short on a tour of Spain and Portugal, which yielded an impressive programme, and led to another expedition to Egypt.Less
Paul was launched on a hectic nightly round of screenings at London’s music halls by the success of his projector, yet urgently needed to make new films to enhance the programmes. The Alhambra manager suggested filming a comic scene on the roof of the theatre, and the resulting Soldier’s Courtship became an immediate success, with one of its actors, Ellen Daws, becoming Paul’s wife a year later. In June, Paul travelled to Epsom to film the Derby, and managed to show his film the following night at the Alhambra, where it was appreciatively encored. Soon the Prince of Wales, owner of the winning horse, came to see it. Magicians also played an important part in popularising the new entertainment, with David Devant presenting it at the Egyptian Hall and at the Henry Wood Promenade concerts, while Carl Hertz took Paul’s projector and films on a world tour. Paul was also active showing programmes around Britain, starting in Brighton, where he would inspire local filmmakers. In September, he sent Henry Short on a tour of Spain and Portugal, which yielded an impressive programme, and led to another expedition to Egypt.
Massimo Polidoro
- Published in print:
- 2007
- Published Online:
- March 2012
- ISBN:
- 9780198568773
- eISBN:
- 9780191693779
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198568773.003.0004
- Subject:
- Psychology, Cognitive Psychology
‘Conjuring’ is a word that indicates the ancient art of making sensorial or optical illusions appear as real. It is a form of entertainment in which, by the use of trickery, the conjurer appears to ...
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‘Conjuring’ is a word that indicates the ancient art of making sensorial or optical illusions appear as real. It is a form of entertainment in which, by the use of trickery, the conjurer appears to be able to control and violate the laws of nature. ‘Magic’ is a synonym, and it was commonly thought then, and often still is today, that magic tricks work because ‘the hand is quicker than the eye’, or because magicians use tricked apparatus. Equipment may play an important part in the trick or may be inconsequential. What is always true, however, is that a considerable part of the success of a magician's performance is based on the use of psychology. This chapter shows how the mind can be tricked in many ways.Less
‘Conjuring’ is a word that indicates the ancient art of making sensorial or optical illusions appear as real. It is a form of entertainment in which, by the use of trickery, the conjurer appears to be able to control and violate the laws of nature. ‘Magic’ is a synonym, and it was commonly thought then, and often still is today, that magic tricks work because ‘the hand is quicker than the eye’, or because magicians use tricked apparatus. Equipment may play an important part in the trick or may be inconsequential. What is always true, however, is that a considerable part of the success of a magician's performance is based on the use of psychology. This chapter shows how the mind can be tricked in many ways.
Graham M. Jones
- Published in print:
- 2011
- Published Online:
- September 2016
- ISBN:
- 9780520270466
- eISBN:
- 9780520950528
- Item type:
- chapter
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520270466.003.0003
- Subject:
- Anthropology, Anthropology, Global
This chapter examines the kinds of prestige and authority that magical abilities can confer, with particular emphasis on the issues of gender and power relations that are linked to the performative ...
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This chapter examines the kinds of prestige and authority that magical abilities can confer, with particular emphasis on the issues of gender and power relations that are linked to the performative display of secrets. Scholars have argued that cultural anxieties about occult female power made it historically difficult for women to perform as magicians. Moreover, many famous magic tricks have a strong gendered subtext. This chapter considers the symbolic connections established within the subculture of French magic between particular aesthetic features and certain essentialist notions of gender. It first describes some of the established cultural conventions involved in magicians' articulation of individual artistic proclivities, along with their implications for gendered self-display. It then discusses the experiences of female magicians today as well as the persistent linkages between magic performances and the imagery of heterosexual masculinity. It also explains how magicians-male and female, queer and straight-negotiate gender norms in conjuring. Finally, it analyzes the way that seemingly conventional performances of gender roles can encode powerfully subversive messages.Less
This chapter examines the kinds of prestige and authority that magical abilities can confer, with particular emphasis on the issues of gender and power relations that are linked to the performative display of secrets. Scholars have argued that cultural anxieties about occult female power made it historically difficult for women to perform as magicians. Moreover, many famous magic tricks have a strong gendered subtext. This chapter considers the symbolic connections established within the subculture of French magic between particular aesthetic features and certain essentialist notions of gender. It first describes some of the established cultural conventions involved in magicians' articulation of individual artistic proclivities, along with their implications for gendered self-display. It then discusses the experiences of female magicians today as well as the persistent linkages between magic performances and the imagery of heterosexual masculinity. It also explains how magicians-male and female, queer and straight-negotiate gender norms in conjuring. Finally, it analyzes the way that seemingly conventional performances of gender roles can encode powerfully subversive messages.
Graham M. Jones
- Published in print:
- 2011
- Published Online:
- September 2016
- ISBN:
- 9780520270466
- eISBN:
- 9780520950528
- Item type:
- chapter
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520270466.003.0004
- Subject:
- Anthropology, Anthropology, Global
This chapter examines the career trajectories of professional magicians in France, with particular emphasis on how magicians conduct “business as un-usual” as they strive to earn a regular living by ...
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This chapter examines the career trajectories of professional magicians in France, with particular emphasis on how magicians conduct “business as un-usual” as they strive to earn a regular living by displaying their out-of-the-ordinary talents. It first considers some important differences in the criteria that amateur and professional magicians apply to magic performance. It then describes the changing market for professional magic performance in France from the nineteenth century to the present day, as well as the ways that magicians adapt themselves to current working conditions. It also discusses amateur magicians' relationships with their professional counterparts as well as the kinds of employment prospects available to magicians today. It shows that magicians often complained of magic's low cultural status as an entertainment service industry generally excluded from spheres of high cultural prestige.Less
This chapter examines the career trajectories of professional magicians in France, with particular emphasis on how magicians conduct “business as un-usual” as they strive to earn a regular living by displaying their out-of-the-ordinary talents. It first considers some important differences in the criteria that amateur and professional magicians apply to magic performance. It then describes the changing market for professional magic performance in France from the nineteenth century to the present day, as well as the ways that magicians adapt themselves to current working conditions. It also discusses amateur magicians' relationships with their professional counterparts as well as the kinds of employment prospects available to magicians today. It shows that magicians often complained of magic's low cultural status as an entertainment service industry generally excluded from spheres of high cultural prestige.
Martin P. Starr
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199863075
- eISBN:
- 9780199979974
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199863075.003.0009
- Subject:
- Religion, Philosophy of Religion
This chapter considers Crowley's Masonic contacts. It tries to separate the facts from the numerous myths that surround Crowley and Freemasonry. In the next section, it studies Crowley's relationship ...
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This chapter considers Crowley's Masonic contacts. It tries to separate the facts from the numerous myths that surround Crowley and Freemasonry. In the next section, it studies Crowley's relationship with Freemasonry, which parallels his differing views of himself as the Great Wild Beast 666, the great magician and prophet, and the decent British gentleman. It also considers how Freemasonry allowed him to become a part of the respected establishment of British society.Less
This chapter considers Crowley's Masonic contacts. It tries to separate the facts from the numerous myths that surround Crowley and Freemasonry. In the next section, it studies Crowley's relationship with Freemasonry, which parallels his differing views of himself as the Great Wild Beast 666, the great magician and prophet, and the decent British gentleman. It also considers how Freemasonry allowed him to become a part of the respected establishment of British society.
Anne Lawrence-Mathers
- Published in print:
- 2012
- Published Online:
- October 2013
- ISBN:
- 9780300144895
- eISBN:
- 9780300189292
- Item type:
- chapter
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300144895.003.0001
- Subject:
- History, European Medieval History
This book discusses the different perspectives that describe Merlin the prophet-magician, whose powers have fascinated audiences from the Middle Ages to the present day, and have emphasized his ...
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This book discusses the different perspectives that describe Merlin the prophet-magician, whose powers have fascinated audiences from the Middle Ages to the present day, and have emphasized his difference from ordinary humans. His most familiar incarnation is that of a “mage” of great power, who can appear and disappear at will, read minds, and change physical appearances. The book argues that there are no fewer than three perspectives in which Merlin has been viewed: historically, prophetically, and fictionally. The possibility of these perspectives intertwining, influencing each other, and drawing upon one another is acknowledged, as is the potential for authors to play with the conventions of their chosen genres. The main point here is showing that Merlin the early medieval prophet-magician was a real historical figure. Without this reality, he could not have achieved the near universal fame that made him a world figure.Less
This book discusses the different perspectives that describe Merlin the prophet-magician, whose powers have fascinated audiences from the Middle Ages to the present day, and have emphasized his difference from ordinary humans. His most familiar incarnation is that of a “mage” of great power, who can appear and disappear at will, read minds, and change physical appearances. The book argues that there are no fewer than three perspectives in which Merlin has been viewed: historically, prophetically, and fictionally. The possibility of these perspectives intertwining, influencing each other, and drawing upon one another is acknowledged, as is the potential for authors to play with the conventions of their chosen genres. The main point here is showing that Merlin the early medieval prophet-magician was a real historical figure. Without this reality, he could not have achieved the near universal fame that made him a world figure.
Anne Lawrence-Mathers
- Published in print:
- 2012
- Published Online:
- October 2013
- ISBN:
- 9780300144895
- eISBN:
- 9780300189292
- Item type:
- chapter
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300144895.003.0002
- Subject:
- History, European Medieval History
This chapter explores the origins of Merlin the Magician and shows that he was a creation of the twelfth century. The medieval Merlin was not a figure of legend but an apparently documented, ...
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This chapter explores the origins of Merlin the Magician and shows that he was a creation of the twelfth century. The medieval Merlin was not a figure of legend but an apparently documented, long-lost maker of British history. Despite his gradual move from the pages of history to those of literature, the key elements of his magical powers have not changed significantly. According to a story first told by the cleric Geoffrey of Monmouth, Merlin was the semi-human child of a Welsh Christian princess and a demon. His powers ranged from seeing into the depths of the earth to interpreting the motions of the stars, and, although he was never under the control of powerful kings, he had the option to either reveal his knowledge to them or not. Merlin was master of all the forces, of all the languages and meanings, of the earth and the stars above it.Less
This chapter explores the origins of Merlin the Magician and shows that he was a creation of the twelfth century. The medieval Merlin was not a figure of legend but an apparently documented, long-lost maker of British history. Despite his gradual move from the pages of history to those of literature, the key elements of his magical powers have not changed significantly. According to a story first told by the cleric Geoffrey of Monmouth, Merlin was the semi-human child of a Welsh Christian princess and a demon. His powers ranged from seeing into the depths of the earth to interpreting the motions of the stars, and, although he was never under the control of powerful kings, he had the option to either reveal his knowledge to them or not. Merlin was master of all the forces, of all the languages and meanings, of the earth and the stars above it.
Anne Lawrence-Mathers
- Published in print:
- 2012
- Published Online:
- October 2013
- ISBN:
- 9780300144895
- eISBN:
- 9780300189292
- Item type:
- chapter
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300144895.003.0003
- Subject:
- History, European Medieval History
This chapter focuses on the history of Merlin, the great magician and “prophet of Vortigern,” whose reality was established in the 1130s. Among the political class and in the Church, excited ...
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This chapter focuses on the history of Merlin, the great magician and “prophet of Vortigern,” whose reality was established in the 1130s. Among the political class and in the Church, excited discussion of the magician and his prophecies spread rapidly. The chapter endeavors to establish the extent of further work on Merlin himself. In this regard, several questions come to the fore: Did other historians and chroniclers find more on Merlin, and if so, what did they find? Did news of Merlin reach those who could not read Latin chronicles, or commission French translations? Was the new version of British history, in which Merlin played such a central role, accepted—and if it was, how much did British history change?Less
This chapter focuses on the history of Merlin, the great magician and “prophet of Vortigern,” whose reality was established in the 1130s. Among the political class and in the Church, excited discussion of the magician and his prophecies spread rapidly. The chapter endeavors to establish the extent of further work on Merlin himself. In this regard, several questions come to the fore: Did other historians and chroniclers find more on Merlin, and if so, what did they find? Did news of Merlin reach those who could not read Latin chronicles, or commission French translations? Was the new version of British history, in which Merlin played such a central role, accepted—and if it was, how much did British history change?
Anne Lawrence-Mathers
- Published in print:
- 2012
- Published Online:
- October 2013
- ISBN:
- 9780300144895
- eISBN:
- 9780300189292
- Item type:
- chapter
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300144895.003.0004
- Subject:
- History, European Medieval History
This chapter discusses the most exciting aspect of Merlin's rediscovery: the study of his prophecies. Merlin's powers have been established as unmatched since classical times, but he was much more ...
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This chapter discusses the most exciting aspect of Merlin's rediscovery: the study of his prophecies. Merlin's powers have been established as unmatched since classical times, but he was much more than a suddenly rediscovered ancient British magician. The Church, in particular, was very interested in Merlin's prophecies. Theologians from the Fathers of the Church onwards had accepted that prophecy was not only a phenomenon of biblical times, but rather, that God in His grace made revelations to humanity throughout history. This gave the prophecy a significant status—and the issue of determining a prophecy's genuineness was very serious. Merlin's prophecies did pass the test, were established as genuine, and henceforth became a source of enormous and lasting excitement.Less
This chapter discusses the most exciting aspect of Merlin's rediscovery: the study of his prophecies. Merlin's powers have been established as unmatched since classical times, but he was much more than a suddenly rediscovered ancient British magician. The Church, in particular, was very interested in Merlin's prophecies. Theologians from the Fathers of the Church onwards had accepted that prophecy was not only a phenomenon of biblical times, but rather, that God in His grace made revelations to humanity throughout history. This gave the prophecy a significant status—and the issue of determining a prophecy's genuineness was very serious. Merlin's prophecies did pass the test, were established as genuine, and henceforth became a source of enormous and lasting excitement.
Anne Lawrence-Mathers
- Published in print:
- 2012
- Published Online:
- October 2013
- ISBN:
- 9780300144895
- eISBN:
- 9780300189292
- Item type:
- chapter
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300144895.003.0005
- Subject:
- History, European Medieval History
This chapter shows why Merlin was considered the greatest political prophet of medieval Britain. As a prophet, he could reveal the secrets of the future, but as a magician, he himself made things ...
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This chapter shows why Merlin was considered the greatest political prophet of medieval Britain. As a prophet, he could reveal the secrets of the future, but as a magician, he himself made things happen on a national and international scale. Merlin demonstrated his mastery of astrology, a “growth area” of magic from the twelfth century onwards, despite disapproval by the Church. Together with his vast knowledge of the cosmos, he put forward a prophetic account of the end of the world. The majority of Merlin's prophecies concerned the coming of various supernatural beings, but when he reached the end of time, his vision became one of the greatest astrological predictions made in the medieval period, and one that set the tone for later astrologers.Less
This chapter shows why Merlin was considered the greatest political prophet of medieval Britain. As a prophet, he could reveal the secrets of the future, but as a magician, he himself made things happen on a national and international scale. Merlin demonstrated his mastery of astrology, a “growth area” of magic from the twelfth century onwards, despite disapproval by the Church. Together with his vast knowledge of the cosmos, he put forward a prophetic account of the end of the world. The majority of Merlin's prophecies concerned the coming of various supernatural beings, but when he reached the end of time, his vision became one of the greatest astrological predictions made in the medieval period, and one that set the tone for later astrologers.
Edward William Lane and Jason Thompson
- Published in print:
- 2012
- Published Online:
- May 2015
- ISBN:
- 9789774165603
- eISBN:
- 9781617975516
- Item type:
- chapter
- Publisher:
- American University in Cairo Press
- DOI:
- 10.5743/cairo/9789774165603.003.0012
- Subject:
- Society and Culture, Middle Eastern Studies
This chapter opens with an explanation of the distinction held by learned Muslims between “spiritual” magic, effected by angels and jinn, and “natural” or “deceptive magic,” induced by drugs or ...
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This chapter opens with an explanation of the distinction held by learned Muslims between “spiritual” magic, effected by angels and jinn, and “natural” or “deceptive magic,” induced by drugs or perfumes for example. It discusses who could practise it and relates tales of magic performed by famous magicians. It moves on briefly to alchemy (which is said to require good knowledge of chemistry) and astrology, both of which were widely studied in Egypt. Astrology includes geomancy, the signs of the zodiac, determining auspicious periods of time, and was used for purposes such as determining if two people will make a good marriage match.Less
This chapter opens with an explanation of the distinction held by learned Muslims between “spiritual” magic, effected by angels and jinn, and “natural” or “deceptive magic,” induced by drugs or perfumes for example. It discusses who could practise it and relates tales of magic performed by famous magicians. It moves on briefly to alchemy (which is said to require good knowledge of chemistry) and astrology, both of which were widely studied in Egypt. Astrology includes geomancy, the signs of the zodiac, determining auspicious periods of time, and was used for purposes such as determining if two people will make a good marriage match.
