Magic in History

Albert the Great (1200–1280) was a prominent Dominican friar, a leading philosopher, and the teacher of Thomas Aquinas. He also endorsed the use of magic. Controversial though that stance would have been, Albert was never punished or repudiated for what he wrote. Albert’s reception followed instead a markedly different course, leading ultimately to his canonization by the Catholic Church in 1931. But his thoughts about magic have been debated for centuries. Disenchanting Albert the Great takes Albert’s contested reputation as a case study for the long and complex history surrounding the concept of magic and magic’s relationship to science and religion.

Over the centuries, Albert was celebrated for his magic, or it was explained away—but he was never condemned. In the fifteenth century, members of learned circles first attempted to distance Albert from magic, with the goal of exonerating him of superstition, irrationality, and immorality. Disenchanting Albert the Great discusses the philosopher’s own understanding of magic; an early, adulatory phase of his reputation as a magician; and the three primary strategies used to exonerate Albert over the centuries.

In the end, Disenchanting Albert the Great tells the story of a thirteenth-century scholar who worked to disenchant the natural world with his ideas about magic but who himself would not be disenchanted until the modern era. This accessible and insightful history will appeal to those interested in Albert the Great, Catholic Church history, the history of magic, and Western understandings of the natural and the rational over time.

Sorcery or Science? examines how two Sufi Muslim theologians who rose to prominence in the western Sahara Desert in the late eighteenth century, Sīdi al-Mukhtār al-Kuntī (d. 1811) and his son and successor, Sīdi Muḥammad al-Kuntī (d. 1826), decisively influenced the development of Sufi Muslim thought in West Africa.

Known as the Kunta scholars, Mukhtār al-Kuntī and Muḥammad al-Kuntī were influential teachers who developed a pedagogical network of students across the Sahara. In exploring their understanding of “the realm of the unseen”—a vast, invisible world that is both surrounded and interpenetrated by the visible world—Ariela Marcus-Sells reveals how these theologians developed a set of practices that depended on knowledge of this unseen world and that allowed practitioners to manipulate the visible and invisible realms. They called these practices “the sciences of the unseen.” While they acknowledged that some Muslims—particularly self-identified “white” Muslim elites—might consider these practices to be “sorcery,” the Kunta scholars argued that these were legitimate Islamic practices. Marcus-Sells situates their ideas and beliefs within the historical and cultural context of the Sahara Desert, surveying the cosmology and metaphysics of the realm of the unseen and the history of magical discourses within the Hellenistic and Arabo-Islamic worlds.

Erudite and innovative, this volume connects the Islamic sciences of the unseen with the reception of Hellenistic discourses of magic and proposes a new methodology for reading written devotional aids in historical context. It will be welcomed by scholars of magic and specialists in Africana religious studies, Islamic occultism, and Islamic manuscript culture.

This collection of essays considers the place of magic in the modern world, first by exploring the ways in which modernity has been defined in explicit opposition to magic and superstition, and then by illuminating how modern proponents of magic have worked to legitimize their practices through an overt embrace of evolving forms such as esotericism and supernaturalism.

Taking a two-track approach, this book explores the complex dynamics of the construction of the modern self and its relation to the modern preoccupation with magic. Essays examine how modern “rational” consciousness is generated and maintained and how proponents of both magical and scientific traditions rationalize evidence to fit accepted orthodoxy. This book also describes how people unsatisfied with the norms of modern subjectivity embrace various forms of magic—and the methods these modern practitioners use to legitimate magic in the modern world.

A compelling assessment of magic from the early modern period to today, Magic in the Modern World shows how, despite the dominant culture’s emphatic denial of their validity, older forms of magic persist and develop while new forms of magic continue to emerge.

In addition to the editors, contributors include Egil Asprem, Erik Davis, Megan Goodwin, Dan Harms, Adam Jortner, and Benedek Láng.

In Rewriting Magic, Claire Fanger explores a fourteenth-century text called The Flowers of Heavenly Teaching. Written by a Benedictine monk named John of Morigny, the work all but disappeared from the historical record, and it is only now coming to light again in multiple versions and copies. While John’s book largely comprises an extended set of prayers for gaining knowledge, The Flowers of Heavenly Teaching is unusual among prayer books of its time because it includes a visionary autobiography with intimate information about the book’s inspiration and composition. Through the window of this record, we witness how John reconstructs and reconsecrates a condemned liturgy for knowledge acquisition: the ars notoria of Solomon. John’s work was the subject of intense criticism and public scandal, and his book was burned as heretical in 1323. The trauma of these experiences left its imprint on the book, but in unexpected and sometimes baffling ways. Fanger decodes this imprint even as she relays the narrative of how she learned to understand it. In engaging prose, she explores the twin processes of knowledge acquisition in John’s visionary autobiography and her own work of discovery as she reconstructed the background to his extraordinary book. Fanger’s approach to her subject exemplifies innovative historical inquiry, research, and methodology. Part theology, part historical anthropology, part biblio-memoir, Rewriting Magic relates a story that will have deep implications for the study of medieval life, monasticism, prayer, magic, and religion.

In Rewriting Magic, Claire Fanger explores a fourteenth-century text called The Flowers of Heavenly Teaching. Written by a Benedictine monk named John of Morigny, the work all but disappeared from the historical record, and it is only now coming to light again in multiple versions and copies. While John’s book largely comprises an extended set of prayers for gaining knowledge, The Flowers of Heavenly Teaching is unusual among prayer books of its time because it includes a visionary autobiography with intimate information about the book’s inspiration and composition. Through the window of this record, we witness how John reconstructs and reconsecrates a condemned liturgy for knowledge acquisition: the ars notoria of Solomon. John’s work was the subject of intense criticism and public scandal, and his book was burned as heretical in 1323. The trauma of these experiences left its imprint on the book, but in unexpected and sometimes baffling ways. Fanger decodes this imprint even as she relays the narrative of how she learned to understand it. In engaging prose, she explores the twin processes of knowledge acquisition in John’s visionary autobiography and her own work of discovery as she reconstructed the background to his extraordinary book. Fanger’s approach to her subject exemplifies innovative historical inquiry, research, and methodology. Part theology, part historical anthropology, part biblio-memoir, Rewriting Magic relates a story that will have deep implications for the study of medieval life, monasticism, prayer, magic, and religion.

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

In this original, provocative, well-reasoned, and thoroughly documented book, Frank Klaassen proposes that two principal genres of illicit learned magic occur in late medieval manuscripts: image magic, which could be interpreted and justified in scholastic terms, and ritual magic (in its extreme form, overt necromancy), which could not. Image magic tended to be recopied faithfully; ritual magic tended to be adapted and reworked. These two forms of magic did not usually become intermingled in the manuscripts, but were presented separately. While image magic was often copied in the fourteenth and fifteenth centuries, The Transformations of Magic demonstrates that interest in it as an independent genre declined precipitously around 1500. Instead, what persisted was the other, more problematic form of magic: ritual magic. Klaassen shows that texts of medieval ritual magic were cherished in the sixteenth century, and writers of new magical treatises, such as Agrippa von Nettesheim and John Dee, were far more deeply indebted to medieval tradition—and specifically to the medieval tradition of ritual magic—than previous scholars have thought them to be.

What did it mean to believe in alchemy in early modern England? In this book, Bruce Janacek considers alchemical beliefs in the context of the writings of Thomas Tymme, Robert Fludd, Francis Bacon, Sir Kenelm Digby, and Elias Ashmole. Rather than examine alchemy from a scientific or medical perspective, Janacek presents it as integrated into the broader political, philosophical, and religious upheavals of the first half of the seventeenth century, arguing that the interest of these elite figures in alchemy was part of an understanding that supported their national—and in some cases royalist—loyalty and theological orthodoxy. Janacek investigates how and why individuals who supported or were actually placed at the traditional center of power in England’s church and state believed in the relevance of alchemy at a time when their society, their government, their careers, and, in some cases, their very lives were at stake.

What did it mean to believe in alchemy in early modern England? In this book, Bruce Janacek considers alchemical beliefs in the context of the writings of Thomas Tymme, Robert Fludd, Francis Bacon, Sir Kenelm Digby, and Elias Ashmole. Rather than examine alchemy from a scientific or medical perspective, Janacek presents it as integrated into the broader political, philosophical, and religious upheavals of the first half of the seventeenth century, arguing that the interest of these elite figures in alchemy was part of an understanding that supported their national—and in some cases royalist—loyalty and theological orthodoxy. Janacek investigates how and why individuals who supported or were actually placed at the traditional center of power in England’s church and state believed in the relevance of alchemy at a time when their society, their government, their careers, and, in some cases, their very lives were at stake.

In the waning years of the Roman Empire, Jews, Christians, and pagans alike used rituals to bridge the gap between the human and the divine. Depending on one’s point of view, however, such rituals could be labeled negatively as "magic" or positively as "theurgy." This has led to numerous problems of interpretation, including marginalizing certain ritual practices as magic or occult while privileging others as genuine or orthodox. In Icons of Power, Naomi Janowitz sifts through the polemics to make sense of the daunting mosaic of religious belief and practice in Late Antiquity.

From rabbis who ascended to heavenly places, to sorcerers seeking to harm enemies with spells, to alchemists working metals to purify the soul, Janowitz reveals how ritual practitioners held common assumptions about why their rituals worked and about how to perform those rituals. Indeed, such assumptions were so much a part of the inherited mentality of the age that they were, for the most part, never explained—and this is precisely what Janowitz accomplishes in Icons of Power. By shifting the discussion out of the rhetoric of "magic" or "mysticism" and describing the mechanisms of ritual with semiotic terms, she moves us beyond the value-laden terminology of ancient polemicists and modern scholars so that we can better see how these rituals worked and how they affected the social identities of their followers.

Janowitz recovers a lost world of religious expression that has been clouded by misinterpretation for many centuries. In the process, Icons of Power makes an important contribution to our understanding of society in Late Antiquity.