History of magic

In the early modern period, accusations of treasure hunting became increasingly common in Inquisition
trials in the Principality of Catalonia. The reason for this shift was the Church’s attitude towards judicial
astrology, most notably after the bull of Pope Sixtus V, Coeli et terrae creator, was issued. This paper
presents the facts and contexts of a treasure hunting trial that took place between 1641 and 1644 at
the Tribunal of the Inquisition at Barcelona, with a special focus on various European practices of
catoptromancy. Through contemporary parallels, we can see side by side the diversity of divination
methods, witness the circulation and reproduction of manuscripts, and the popularization and practical use
of an earlier, written body of knowledg

Dans son traité Comment on devient Mage (1892), Joséphin Péladan prescrit un ensemble de rites rigoureux au futur Mage, qui doit se soumettre à l’abstinence sexuelle, suivre une alimentation particulière ou encore s’adonner à la toilette avant la prière. Plus spécifiquement, les soins recommandés par le Sâr Péladan, à l’instar de sa « barbe longue d’un noir superbe »2, « ointe d’huile de cèdre »3 et de sa « chevelure de mage extraordinaire »4, renouvellent l’iconographie du corps en répondant à une conception sacerdotale du projet artistique symboliste, à finalité esthétique. Ces soins ritualistes participent de la notion de « kaloprosopia » élaborée par le Sâr, et se sont diffusés en générant de nombreuses caricatures. Ainsi, le Charivari, raille ces pratiques mystiques en illustrant ce théâtre sacramentel dans lequel « les invités passeront dans le salon de purification, [...] se laveront à l’eau bénite et seront parfumés d’encens »5.
Cette communication a pour objectif de comprendre comment ces discours hygiénistes et cosmétiques exaltés, dans le cadre des milieux spirites symbolistes qui accordent une place centrale aux soins apportés au corps, constituent une toile de fond féconde à la médiatisation et à la mise en scène de ces artistes. Articulée autour de deux axes, cette présentation adopte une approche relative à l’histoire des sensibilités, en interrogeant à travers un corpus de textes et d’œuvres, l’iconographie de ces soins corporels ; dans un second temps, elle se penche sur sa réception par la caricature.

The aim of the dissertation is to verify the extent to which Barbara Radziwiłłówna’sbiography meets the criteria for becoming the subject of legend. Her observation encompassesthe shaping of this cultural category as such, not in literary works but incontemporary academic and popular texts, the latter having the advantage of making284 Dominika Fessera greater impact and being more likely to leave an imprint in the collective consciousness.The criteria included in the analysis are legend‑formativefactors as highlightedby Andrzej Makowiecki (Trzy legendy literackie. Przybyszewski, Witkacy, Gałczyński / ThreeLiterary Legends. Przybyszewski, Witkacy, Gałczyński, 1980) and conditions enabling thecreation of a legend. Confronting Barbara Radziwiłłówna’s biography with the set offactors that allow for the formation of a legend confirm that the life of Zygmunt August’ssecond wife included practically all them. What is more, the authors of the referencedtexts, by accentuating particular mome...

The article reviews key publications containing information about alchemy in the Orthodox Slavs of Eastern Europe. It analyses a range of published materials that cover questions of archeologicy, early modern manuscripts, and major mythological and literary narratives that contain information on alchemy. Geographically, the materials come from the Grand Duchy of Lithuania, the Moscow kingdom and the eastern part of the Polish kingdom. Three main types of sources are identified within this analytical framework for early modern alchemy among the Orthodox Slavs of Eastern Europe. The first type of source is known archaeological finds in the designated territory. The second consists of available preserved texts on alchemy. The third category includes tangentially-related stories (myths, poetry and fictional stories in modern historiography), which shed light on the main stereotypes about alchemy that were disseminated via the literature of the time. The article also considers proto-alchemical knowledge widely known in the city of Lviv, as well as the preconditions for the proliferation of alchemy in that context. The intersection of these sources allow the article to determine the main pathways of transmission for alchemical knowledge and to establish how it had been disseminated among pharmacists.

Tarantism is among the most famous occult phenomena of the early modern age. In the seventeenth century, it was the subject of numerous studies by physicians, philosophers and natural magicians. Given this considerable amount of research, the figurative sources on the subject are, in this period, quite limited. This contribution examines the engraving of tarantism present in Magnes (1641) by the Jesuit polymath Athanasius Kircher (1602-80), one of the very first visual representations of Apulian tarantulas and other elements linked to the pathological phenomenon generated by their venom. The aim of the article is to show how the images present in the engraving, depicting three occult aspects of the phenomenon-namely the medicinal powers of some melodies, the regional specificity of the disease and the spider responsible for the poisoning-, convey a precise conception of the natural history of tarantism, explainable with the tools of his magnetic philosophy.

Résumé: Le tarantisme fait partie des phénomènes occultes les plus célèbres du début de l'ère moderne. Au XVII e siècle, elle fit l'objet de nombreuses études de la part de médecins, philosophes et magiciens naturels. Compte tenu de l'ampleur des recherches, les sources figuratives sur le sujet sont, à cette époque, assez limitées. Cette contribution examine la gravure du tarentisme présente dans Magnes (1641) du jésuite polymathe Athanasius Kircher (1602-1680), l'une des toutes premières représentations visuelles des tarentules des Pouilles et d'autres éléments liés au phénomène pathologique généré par leur venin. L'objectif de cette article est de montrer comment les images présentes dans la gravure, illustrant trois aspects occultes du phénomène-à savoir les pouvoirs médicinaux de certaines mélodies, la spécificité régionale de la maladie et l'araignée responsable de l'empoisonnement-, véhiculent une conception précise de l'histoire naturelle du tarentisme, explicable avec les outils de sa philosophie magnétique.

La pensée magique aurait-elle fertilisé en profondeur l’athéisme moderne ? Adrien Mangili explore la façon dont les libres penseurs, tels Gabriel Naudé et Charles Sorel, ont utilisé la magie naturelle pour contester les dogmes religieux, mais aussi pour explorer les secrets les plus occultes du monde physique. En examinant cette relation complexe, l'ouvrage démontre que la rigueur scientifique et la subversion religieuse ont pu coexister avec une conception magique de la nature. La magie naturelle, loin d’être une simple superstition, devient un outil puissant pour remettre en question les certitudes établies. Cette plongée dans les textes et les idées de ces savants interroge plusieurs régimes de rationalité curieux et éclaire d’un jour nouveau les fondations de la pensée moderne.

Questo volume introduce ai significati custoditi per secoli nelle immagini di manoscritti e grimori, enigmatici libri, dipinti e arcani oggetti rituali.

Una narrazione fitta di intrecci e rimandi, quintessenza del pensiero magico antico e moderno.

HE FAMOUS Arabic handbook of magic GhMyat al-hakim, the Goal of the Wise of Pseudo-Maslama al-Majriti and its Latin version diffused under the name Picatrix need no introduction here.' The following notes concern the origin of the name 'Picatrix'. The most widely accepted explanation is based on the fact that in the Arabic text a certain Buqratis is mentioned five times in Bk ii, ch. 10.2 In the first two cases the name 'Picatrix' appears in the Latin text,3 thus it seems very likely that this name is a distorted transcription of the Arabic Buqratis (or Biqratis as it may also be read). The question-until now unsolved-was how Picatrix became attached to the translation of Ghdyat al-hakim as the supposed author's name.4 Martin Plessner suggested that the first translation, prepared for Alfonso X, King of Castile, included only the passage about engraving on stones and metals where Buqratis is mentioned. According to Pless-ner only this assumption could explain why the entire book finally received the name Picatrix.5 But Pingree has shown that the Latin translation is based on the Spanish version, which must therefore have had at least the same range as the Latin version, i.e. it must have included all four books of the Ghdya.6 How then did the name shift from the middle of the text to the beginning? Most recently it was stated that this will remain the translator's secret for ever.7 There is no indication in the Arabic text which could lead to the assumption that Buqratis is the author of the Ghdya. On the contrary we read: After we have explained this, I will now begin with the 'forms of the planets' according to what we have taken from the 'book of the use of stones' of cUtarid, the Scribe, the book of the sage Apollonios ( -b-/-w-s = cAbulfis'?) and from the 'Book of the explanation of sTiritual talismans' in the translation by Buqratis. As usual the author speaks about himself in the first person and the Latin translator has reproduced this faithfully: He sunt figure planetarum quemadmodum translatas invenimus in Lapidario Mercurii et in libro Beylus et in libro spirituum et ymaginum quem transtulit sapiens Picatrix.9 Without doubt, the translator was conscious that Buqrattis meant a person other than the author. But in complete contradiction, we read in the prologue of the Latin translation: Sapiens enim philosophus, nobilis et honoratus Picatrix, hunc librum ex CC libris et pluribus philosophie compilavit, quem suo nomine nominavitlo * My thanks to Dr Charles Burnett for his bibliographical assistance and for revising my English; also to Professor M. Ullmann for valuable lexicographical references and critical remarks. This note was completed during my term as a Dame Frances Yates Fellow at the Warburg Institute, whose support I gratefully acknowledge. 1 cf. D. Pingree, 'Some of the sources of the Ghayat al-hakim',

Faḫr al-Dīn al-Rāzī (d. 1210) developed at least three distinct accounts of ‘reasoning’ (fikr/naẓar) over the course of his career. The latest of these is both historically unprecedented as well as perhaps the most philosophically interesting. Further adding to its interest is that it is contained in a recently re-discovered Rāzian manuscript (Fatih 3145). Each account is here explained and evaluated for its philosophical virtues and vices. The final account is couched in highly ‘mystical’ language, but there is good reason to believe that it is mystical in appearance only. Rāzī uses high-flying mystical terms only then to deflate them of any genuinely mystical sense, thereby ‘rationalizing mysticism’ instead of ‘mystifying rationality’. Scholarly debate continues, however, on the related but broader question of Rāzī’s stance on mystical knowledge in general. Although the question is difficult to answer comprehensively due to the extensive evidence in need of sifting, we marshal some passages by Rāzī heretofore undiscussed in the secondary literature to argue that the existing scholarship provides no basis for the conclusion that Rāzī recognized mystical knowledge as a species of knowledge distinct from every-day, ‘rational’ knowledge.

What do golems, talismans, and Artificial Intelligence (AI) share? How would Ibn Sīnā have classified ChatGPT? Must AI be demythologized, or can mythos help us navigate a strange new world? Why does AI seem occult, and is ChatGPT a pricey talisman? These questions offer insight into theological concerns about AI, including (1) human exceptionalism, (2) creating new beings, (3) objects knowing, and (4) metaphors other than a demon or demigod. This article examines AI through a classical
Islamicate occult paradigm to better grasp what it is, metaphysically speaking, and how developments in AI might outmode some post-Enlightenment worldviews.

This article aims to trace epistemological connections between cybernetics and German media theory by emphasizing the notion of forgetting. This notion is presented as a central condition for problematizing, first, the human-machine coupling pointed out by cybernetics and, second, the rise of the machines that has concerned German media theory for decades. To this end, the article draws a line connecting an early text by Friedrich Kittler and Heinz von Foerster's work on memory—a connection that will also be discussed in the light of findings and statements by Moritz Hiller and Jan Müggenburg. Finally, this article will outline a (still hypothetical) way to problematize the techno-epistemological scope of Project Cybersyn through the lens of such a notion.

Tommaso Daineri's Letters about the Astronomical Instruments of Wladislas II.

Combining Italianate and science historical interests, the two authors present for the first time in Hungarian translation the descriptions of the astronomical instruments of King Wladislas II in the original contexts of letters. We have compared the descriptions with similar contemporaneous instruments, using the results and databases of the research literature of astronomy history. Our work was helped by several factors: photocopies of reports by Modenese envoys got incorporated in the system of the electronic Archival Portal of the Hungarian National Archives within the frames of the Vestigia research project, and Elena Ferrazzi published the letters of Daineri in her dissertation of 2021.

The Anthem Impact in History of Natural Magic welcomes concise, interdisciplinary research focused on natural magic and its history in Europe. Studies that investigate the relationships of natural magic with both the mathematical sciences (astronomy-astrology, music, optics, mechanics) and natural philosophy are encouraged. Studies focusing on the relations that natural magic had with some "sister disciplines", such as alchemy or medicine, as well as with everyday knowledge, are also welcome.

Interaction with ritual magic was a facet of monastic life, both inside and outside the monastery. This dissertation aims to analyse how monks attracted to other men and gender non-conforming monks used ritual magic as an unconscious tool in the late mediaeval university and monastic environment to perform their masculinity. It intends to close gaps in historiography regarding the overlaps between monastic life, ritual magic, and queer history by exploring mediaeval universities’ environmental context, ritual magic and what contributing factors made these texts appealing for queer monastic audiences struggling with masculine performance. While the historiography touches upon monastic psychology regarding their gender performance and self esteem, it rarely addresses the contributing factors as to why monks would feel the need to perform in a certain way. Ritual magic texts suggest severe anxiety and a lack of self esteem regarding their masculinity in their readers. Despite records of monks and friars using ritual magic, the scholarship often focuses on clerics. Additionally, historiography often neglects queer possibilities within the clerical underworld. The overemphasis on heteronormative assumptions has resulted in a gap in queer monastic history. Mediaeval contemporaries occasionally make reference to their anxieties about non-heteronormative acts within monastic and university life. By acknowledging queerness, this study will evaluate an additional hidden side to the magical monastic subculture and start a conversation about neglected demographics in monastic and magical history.

The purpose of this paper is to discuss the dynamic meaning of the term Ydea Salomonis, which appears in manuscripts from the late Middle Ages onward. 1 This article aims to analyze the dynamics of the term Ydea Salomonis and demonstrate (through close readings of manuscripts) the different ways that scribes used it, and how those contributed to the rise of different practices. I will begin with a short discussion of "Solomonic magic," a scholarly category that is often believed to denote a specific set of works, among them Ydea Salomonis. Following that, I will present the various meanings of Ydea Salomonis, as they appear in different works, and illustrate that despite their differences, they do share some common material. I will conclude this article by offering an edition of Cairo Genizah fragments and a Latin parallel that should be seen as part of our discussion on Ydea Salomonis.

Victorian Alchemy explores nineteenth-century conceptions of ancient Egypt as this extant civilisation was being ‘rediscovered’ in the modern world. With its material remnants somewhat paradoxically symbolic of both antiquity and modernity (in the very currentness of Egyptological excavations), ancient Egypt was at once evocative of ancient magical power and of cutting-edge science, a tension that might be productively conceived of as ‘alchemical’. Allusions to ancient Egypt simultaneously lent an air of legitimacy to depictions of the supernatural while projecting a sense of enchantment onto representations of cutting-edge science.

Examining literature and other cultural forms including art, photography and early film, Eleanor Dobson traces the myriad ways in which magic and science were perceived as entwined, and ancient Egypt evoked in parallel with various fields of study, from imaging technologies and astronomy, to investigations into the electromagnetic spectrum and the human mind itself. In so doing, counter to linear narratives of nineteenth-century progress, and demonstrating how ancient Egypt was more than a mere setting for Orientalist fantasies or nightmares, the book establishes how conceptions of modernity were inextricably bound up in the contemporary reception of the ancient world, and suggests how such ideas that took root and flourished in the Victorian era persist to this day.

This paper delves into the concept of imitatio Bibliae—the imitation of the Bible—in the context of magical operations, specifically nigromancy. By examining a multitude of related texts with rich textual traditions across both Hebrew and non-Hebrew languages, it seeks to explore how the individual segments and the physical embodiment of the Bible were leveraged by practitioners to augment the efficacy of their rituals. At the heart of the discourse is the proposition that practitioners leveraged the intrinsic sacredness of the biblical text and the spiritual stature of characters like King Solomon to imbue their operations with a sense of sanctity and validity. The material form of the holy text was regarded as a potent instrument, with its sanctified presence and material existence providing the rituals with additional validation and potency. The analysis will also highlight the use of oath-taking within magical rituals to summon and bind demons, reflecting a unique facet of imitatio Bibliae. By offering these insights, this article will provide a nuanced understanding of the interplay between magical practices and religious texts, ultimately broadening the traditional boundaries of magical and religious discourse.

источник Er Sherz by AI Итак, на протяжении всей истории человечества человек силился понять и проникнуть за грань своей личностной обусловленности, определить уровни свободы и границы возможного и невозможного, достигнуть того, что казалось немыслимым в рамках "судьбы", выйти за пределы собственной ограниченности. Такого рода попытки принимали наибольшую эффективность при обращении личностного Сознания к универсальному Сознанию и к сознаниям более высокого порядкак Единому Богу или к Богам. В моменты такого успешного, хотя бы даже фрагментарного соприкосновения персонального сознания с надперсональным человек начинал понимать свое место в Мире, в Единой Глобальной Симфонии, где есть место для всего... свою собственную роль, свой Орлег / Миссию, и важность

I meravigliosi segreti del governo: politica e meraviglioso nel Secretum secretorum, XIII-XVII secolo Marine Goburdhun Expérimenter lors des crises épidémiques: quinquina et peste de Naples (1656) Cristina Ciancio Carichi di meraviglia. I processi ai vampiri tra superstizione, leggenda e diritto David Armando Chi è l'impostore? Ciarlatanesimo, immaginazione e la condanna del mesmerismo Francesco Paolo de Ceglia Giannone e san Gennaro. Filosofia naturale, teologia e politica in un episodio di primo Settecento Barbara Raucci Dagli spettacolari esperimenti per «dame, cavalieri, e persone virtuose» alla censura del "Pubblico sapiente". Scienza e società a Napoli tra Sette e Ottocento Marcella Campanelli «Chillo sango s'ha da brucià e co lo fummo trovarrimme lo tesoro». Il meraviglioso e il teatro delle monache Indice dei nomi 2.

Hanté par l'image d'Épinal du magicien érudit penché sur son grimoire, la recherche en sciences des secrets (magie, astrologie, alchimie, illusionnisme, divination, médecine ésotérique, etcs.) a longtemps négligé l'étude de la place des femmes en son sein. Praticiennes, théoriciennes ou lectrices, elles ont pourtant joué un rôle tout à fait important dans la constitution de ces savoirs. Plus largement, elles ont également facilité liens, passages, réappropriations et hybridations entre sciences des secrets et sciences officielles. Le présent numéro d'Arcana naturae cherche à réparer cette lacune. Dès l' Antiquité, les premiers textes alchimiques de Zosime de Panopolis célèbrent Marie la Juive (III e siècle av. J.-C.), à qui est également attribuée l'invention de la technique du « bain-marie » 2. Plus proche de nous, Meredith K. Ray a bien montré l'inscription des femmes italiennes de la Renaissance dans les réseaux de savants et de praticiens alchimistes 3. Parmi elles, Caterina Sforza (ca. 1463-1509), femme de pouvoir qui n'hésite pas à 1 Le travail d'édition de ce numéro a été notamment rendu possible grâce au financement du European Research Council (ERC) dans le cadre du programme de recherche et d'innovation européen Horizon 2020 (convention de subvention No 948678-SciFair).

This is a specialist publication, mainly for those absorbed in the history of science, and particularly of interest to those riveted by the ideas scientists and philosophers have had about the nature of matter. It is a short book of 136 pages and was available when published at about AU

This is the 4th volume in a 4-volume work entitled The Mage’s Images, Aries Book Series, Volume 40. The work provides the first in-depth examination of the life and works of Heinrich Khunrath (1560-1605), ‘one of the great Hermetic philosophers’, whose Amphitheatre of Eternal Wisdom (1595/1609) has been described as ‘one of the most important books in the whole literature of theosophical alchemy and the occult sciences’. Khunrath is best known for his novel combination of ‘scripture and picture’ in the complex engravings in his Amphitheatre. In this richly illustrated monograph, Forshaw analyses occult symbolism, with previously unpublished material, offering insight into Khunrath’s insistence on the necessary combination of alchemy, magic, and cabala in ‘Oratory and Laboratory’.

This is the 3rd volume in a 4-volume work entitled The Mage’s Images, Aries Book Series, Volume 39. The work provides the first in-depth examination of the life and works of Heinrich Khunrath (1560-1605), ‘one of the great Hermetic philosophers’, whose Amphitheatre of Eternal Wisdom (1595/1609) has been described as ‘one of the most important books in the whole literature of theosophical alchemy and the occult sciences’. Khunrath is best known for his novel combination of ‘scripture and picture’ in the complex engravings in his Amphitheatre. In this richly illustrated monograph, Forshaw analyses occult symbolism, with previously unpublished material, offering insight into Khunrath’s insistence on the necessary combination of alchemy, magic, and cabala in ‘Oratory and Laboratory’.

This is the 2nd volume in a 4-volume work entitled The Mage’s Images, Aries Book Series, Volume 38. The work provides the first in-depth examination of the life and works of Heinrich Khunrath (1560-1605), ‘one of the great Hermetic philosophers’, whose Amphitheatre of Eternal Wisdom (1595/1609) has been described as ‘one of the most important books in the whole literature of theosophical alchemy and the occult sciences’. Khunrath is best known for his novel combination of ‘scripture and picture’ in the complex engravings in his Amphitheatre. In this richly illustrated monograph, Forshaw analyses occult symbolism, with previously unpublished material, offering insight into Khunrath’s insistence on the necessary combination of alchemy, magic, and cabala in ‘Oratory and Laboratory’.
Preliminary pages added, with Table of Contents and Acknowledgments.

Contemporary scholars of Islamic thought who have engaged with the corpus of the polymath Fakhr al-Dīn al-Rāzī (d. 1210) were able to show the quintessential role this thinker played in contributing to the development of the philosophical and theological traditions and to the dynamic interplay between them in the post-classical period. For instance, Heidrun Eichner, who approached this era from a different perspective, demonstrated how the conceptual framework of General Matters (al-Umūr al-ʿāmma) (al-umūr ʿāmma) that al-Rāzī developed in his Compendium on Philosophy (al-Mulakhkhaṣ fi l-manṭiq wal-ḥikma) and The Eastern Investigations (al-Mabāḥith al-mashriqiyya) gave birth to significant innovations during the transmission of Avicennan (after Avicenna, d. 1037) philosophy in what is called the post-classical period.0 F 1 More recently, Frank Griffel argued that in the aforementioned texts, al-Rāzī not only communicates Avicenna's philosophy, but also caters for two substantial philosophical developments, one in epistemology, the other in ontology.1 F 2

This is the 1st volume in a 4-volume work entitled The Mage’s Images, Aries Book Series,  Volume 37. The work provides the first in-depth examination of the life and works of Heinrich Khunrath (1560-1605), ‘one of the great Hermetic philosophers’, whose Amphitheatre of Eternal Wisdom (1595/1609) has been described as ‘one of the most important books in the whole literature of theosophical alchemy and the occult sciences’. Khunrath is best known for his novel combination of ‘scripture and picture’ in the complex engravings in his Amphitheatre. In this richly illustrated monograph, Forshaw analyses occult symbolism, with previously unpublished material, offering insight into Khunrath’s insistence on the necessary combination of alchemy, magic, and cabala in ‘Oratory and Laboratory’.
Prelims now added.

Introductory considerations on territorial and periodization issues The first general statement on the dissemination of magic texts in Central and Eastern Europe was put forward by David Pingree, who claimed that copies of such texts "found an attentive audience only after about (...) 1400 in Central Europe." 1 As a matter of fact, scholars did find sporadic traces of learned magic from earlier periods (e.g. an illustrated copy of the Secretum secretorum was part of the royal library of Angevin Louis the Great, King of Hungary (1342-1382) and Poland (1370-1382)), 2 however, Pingree's '87 claim proved to be largely true. This seemingly belated arrival of the genre of learned magic to the Central and Eastern European area is relates to several factors, among which three should be emphasized here: the relatively late institutionalization of universities (the first ones funded in the mid-14 th century, but reorganized and stabilized only around or after 1400); the late rise of general literacy in the royal courts; and the poor survival rate of earlier medieval codices in the libraries. As a consequence of the phenomenon pointed out by Pingree, in the following chapter by and large one single century, the period between 1400 and 1500 will be covered. Nevertheless, some geographical territories will be missing almost altogether from the survey, Bulgaria, Serbia and Russia for example have become favourite fields of magic scholars, their source material, however, almost completely lacks pre-1500 texts. By Central and Eastern Europe, we will understand two large areas of Europe: the Central European countries that joined European Christianity around the year 1000, that is the Polish, the Czech, and the Hungarian kingdoms (the last including Croatia in a personal union), and the Eastern European countries belonging to Orthodox Christianity, (sharply differingboth politically and culturallyfrom the Catholic Slavs), that is, Muscovite Russia, the Kievan Rus, Serbia, Bulgaria, the Moldavian and Wallachian principalities. This very large area is cut into two not only on religious grounds, but also on the basis of the number of survived sources. While 1400 can be well chosen as a starting date for the arrival of magic texts to Poland, Bohemia and Hungary, 1500 would be its equivalent for those countries that are eastern to these three kingdoms. 2. Highlights of the Central and Eastern European region Various major topics related to magic have become popular research fields in the local secondary literature (by such authors as Alexandre Birkenmajer, Jerzy Zathey, Ryszard Gansziniec, Mieczysław Markowski, Krszystof Bracha, Benedek Láng) and many of these were able to attract considerable interest on an international level, too (by William Eamon, William Ryan, Jean-Patrice Boudet, Daryn Hayton). Among these "highlights" the following issues are included: the golden age of astronomy and astrology in the university of Krakow; the hermetic interest in the royal court of Matthias, king of Hungary (1458-1490); the astronomicalastrological collection in the library of King Wenceslas IV (king of Bohemia: 1378-1419). To these general issues, particular authors and magician figures can be added, such as the engineermagician Konrad Kyeser, the crystal-gazer and treasure hunter Henry the Bohemian, and the

Were east-central European royal courts more tolerant vis a vis astrology and magic in the 15th century? Determining the magnitude of someone's tolerance towards something is always an issue exposed to debates. It is relatively simple to state or deny singular facts in the research of magic, astrology and alchemy, however, it is extremely problematic to speak about general tendencies. Taking an often disputed example, the tolerance versus intolerance of the medieval Church towards astrology in the fifteenth century is exactly such a tendency. One can list convincing arguments on both sides. 1 Another issue of tendency is the central topic of this article, that is, the degree of tolerance in Western European and East-Central European courts towards magic. By the complicated and tiresome expression of "East-Central European courts", by and large the royal courts of Krakow, Prague and Buda, that is centers of Poland, Bohemia, and Hungary will be understood throughout this paper, the three countries that joined the Western Christendom with some belatedness around the year one thousand, and where many phenomena related to literacyincluding the reception of magicdeveloped with some delay as compared to France, Spain and England. 2 This delay caused a kind of contrast between the Western and the East-Central European countries, different phases of European intellectual history coexisted at the same time, and led to certain tensions. To give an example, it is no exaggeration to say that the reception of magic in 15 th century East-Central European courts reminds us of the enthusiasm and optimism with which the much earlier western courts of Alfonso the Wise and Frederick II welcomed magic texts and practices.

This is my contribution to a volume of articles on translating terms associated with the study of esotericism and the occult sciences to/from various languages. The full volume is available open-access at https://correspondencesjournal.com/volume-11/issue-1/.

Russian Literature, Volumes 93–94, Pages 1-344 (October–November 2017).
Russian and Slavic magic, deeply intertwined with folklore and traditional beliefs, encompasses a rich tapestry of rituals, spells, and mythological figures that have shaped the cultural identity of these regions for centuries. In literature, Russian and Slavic magic play pivotal roles, offering more than just fantastical elements; they serve as cultural and psychological lenses through which authors explore human nature, society, and existential questions. Russian and Slavic magic in literature serves as a bridge between past and present, offering a profound means to explore cultural identity, societal values, and the human condition. It underscores the enduring power of myth and magic in shaping and reflecting the narratives of a people. Our volume further explores how these two entities - Magic and Literature coexist with each other during various periods of human history? What is magic? How was it ritually perceived in Europe? Which theoretical and scholarly approaches might assist us in devising its historical scope and literary ambiance? The introductory essay helps positioning a number of major conceptual issues regarding magic and its role in cultural and literary studies with special attention paid to Russian literature, spells, the supernatural and folklore. The essay offers a detailed historical overview of the main hermeneutical trends regarding magic, proceeding to Russian literature with special attention to Russian Symbolism (Aleksandr Blok and Valerii Briusov) and Russian Avant-Garde (Velimir Khlebnikov and Aleksei Kruchenykh). The conceptual introduction also positions the special volume’s papers within the broader context of magic and supernatural.

The Emerald Tablet of Hermes Trismegistus is indeed a fascinating ancient text, revered for its profound wisdom and mystical significance. It's believed to contain the secrets of alchemy, spirituality, and the nature of reality itself. The text is attributed to Hermes Trismegistus, a legendary figure in Western esotericism who is often associated with both the Egyptian god Thoth and the Greek god Hermes.

The Emerald Tablet is said to be a concise summary of Hermetic principles, encapsulated in cryptic and symbolic language. It emphasizes the unity of the material and spiritual worlds, the transformative power of the alchemical process, and the pursuit of enlightenment or spiritual ascension.

One of the most famous phrases from the Emerald Tablet is "As above, so below; as below, so above," which suggests a correspondence between different levels of existence and implies that the microcosm reflects the macrocosm, and vice versa.

The text has been highly influential throughout history, inspiring countless alchemists, philosophers, and mystics in their quest for knowledge and enlightenment. It continues to be studied and interpreted by spiritual seekers and scholars alike, its wisdom resonating across cultures and generations.



1. **Hermetis Trismegisti**: This refers to Hermes Trismegistus, a legendary figure in Western esotericism who is believed to be the author of various ancient texts attributed to Hermes. The name "Trismegistus" means "thrice-great" and reflects Hermes' perceived mastery of the three parts of wisdom: alchemy, astrology, and theurgy.

2. **Phoenicum Aegyptiorum sed et aliarum Gentium Monarchae Conditoris**: This segment appears to suggest Hermes Trismegistus as the founder or architect of monarchies among the Phoenicians, Egyptians, and other peoples. While Hermes is not historically recognized as a literal founder of these civilizations, he is often associated with the transmission of esoteric knowledge and wisdom that influenced various cultures throughout antiquity.

3. **sive Tabula Smaragdina**: "Sive" means "or," and "Tabula Smaragdina" translates to "Emerald Tablet." This indicates that the phrase is equating Hermes Trismegistus with the authorship or essence of the Emerald Tablet.

The Emerald Tablet of Hermes Trismegistus is a short, cryptic text that is believed to contain the secrets of alchemy and spiritual wisdom. It emphasizes principles such as the unity of the material and spiritual worlds, the transformative power of the alchemical process, and the pursuit of enlightenment. While the historical origins and authorship of the Emerald Tablet are uncertain, it has had a profound influence on Western esotericism and continues to be studied and interpreted by scholars and spiritual seekers alike.

Los textos que se elaboran en el periodo formativo de la literatura de tradición islámica, el denominado early Islam o "islam temprano", ofrecen, en no pocas ocasiones, un campo de trabajo abierto a varias posibilidades en lo que respecta a la localización del material fuentístico del que en uno u otro modo hicieron uso los autores musulmanes. En este ámbito concreto, el andalusí 'Abd al-Malik b. H. abīb (m. 238/852) representa un caso ejemplar de compilador de textos, por cuanto sus obras incorporan una ingente cantidad de materiales de muy distinto signo y características, que este criticado tradicionista consiguió compilar durante su rih. lah oriental de varios años. Uno de los rasgos resaltables del material tradicional que fuera compilado por Ibn H. abīb es el alto grado de defectuosidad de los ah. adīt que incluyen sus obras, junto con una importante cantidad de textos cuyo substrato cristiano (masīh. iyyāt) 1 y/o judío (isrā'īliyyāt) 2 es claramente apreciable. El texto que nos ocupa en este trabajo se halla incluido en el célebre Kitāb alta'rīh o "Libro de la historia", y se trata de una secuencia de tipología dialógica en la que el interlocutor central es Jesús. Como se puede apreciar, el texto, desde el punto de vista temático, pudiera clasificarse como perteneciente al subgénero de las H. ikam, donde el personaje de Jesús 3 (y no es el único) recibe numerosas atribuciones de agrapha de muy variada tipología tematica e ideológica. 4 Como apoyo de esto último tenemos el texto de al-Ta'labī, que transcribimos al final del trabajo, en apéndice, en el que podemos ver cómo a la leyenda aparece ligado un personaje de gran importancia tanto en la revelación del brought to you by CO metadata, citation and similar papers at core.ac.uk