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Bernd-Christian Otto

Reviewing the Recent Debate in Classical Studies Over the last two decades, an ongoing discourse on “magic” has left an enduring imprint on the Study of Classical Antiquity. Classicists have been highly confident in organizing international conferences on the topic 2 and have published an

Giuseppe Muscolino

Porphyry and Black Magic In ancient Persia the Zoroastrian priests’ knowledge included philosophy, religion, astronomy, mathematics, and they referred to it simply as maghavan , which means magic . The magician, thanks to his scholarship and his practices, not only knows the forces and energies

Bernd-Christian Otto

1. Introduction (How) Is it possible to write a coherent and theoretically sound history of ‘magic’? This question, which forms the focus of the present article, is addressed in a sceptical manner by Wouter Hanegraaff in a forthcoming contribution to Glenn Alexander Magee’s The

Faith Wigzell

“There do exist genuine people who practice magic, professionals, but in the majority of cases…. I think they’re all charlatans. Just out to make money,” remarked a participant in a focus group held in Petersburg in October 2005, on being shown an advertisement by a commercial magic specialist

White Magic, Black Magic in the European Renaissance

From Ficino, Pico, Della Porta to Trithemius, Agrippa, Bruno


Paola Zambelli

This book explores philosophical theories which in the Renaissance provided an interpretation of nature, of its laws and exceptions and, lastly, of man’s capacity to dominate the cosmos by way of natural magic or by magical ceremonies. It does not concentrate on the Hermetic and Neoplatonic philosophers (Ficino, Pico, Della Porta), or on the relationship between magic and the scientific revolution, but rather upon the interference of the ideas and practices of learned magicians with popular rites and also with witchcraft, a most important question for social and religious history. New definitions of magic put forward by certain unorthodox and “wandering scholastics” (Trithemius, Agrippa, Paracelsus, Bruno) will interest readers of Renaissance and Reformation texts and history.

Wendy Elgersma Helleman

© Koninklijke Brill NV, Leiden, 2010 DOI: 10.1163/187254710X524040 The International Journal of the Platonic Tradition 4 (2010) 114-146 The International Journal of the Platonic Tradition Plotinus and Magic Wendy Elgersma Helleman Religious Studies and Philosophy University of Jos

Claudio Sergio Nun-Ingerflom

Пусто место свято не бывает No empty place is ever sacred. (Variations on a Russian theme.) I. The Topic In the last few years, the historiographical renewal in the study of magic, including its relationship with religion and politics in Russia, has been remarkable. 1 Magic has

Jeffrey R. Watt

Consistory, was himself a most assiduous member, almost always attending the weekly meetings and dominating that institution from its inception in 1541 until his death. 1 This essay examines the Consistory’s actions against magic or superstition during Calvin’s ministry. Of special interest will be the

Esther Eidinow

* The author would like to thank the anonymous reviewers for their extremely insightful and helpful comments. Magic: The Role of the Victim? How did magic “work”? In scholarship on the practice of ancient magic, research into the perceived power of ancient Greco-Roman magic, be it archaic

Maureen Perrie

-embroiderer Dar’ia (Dashka) Lamanova, had “sprinkled magic ash from her shirt” (244) on the floor of a corridor in the palace along which the tsaritsa regularly passed. (239-40) The case had been investigated at the time, but had been left unresolved. Now that it appeared that Dar’ia’s action had had disastrous