Magical texts

Magical texts are written documents which show or refer to knowledge of ancient practices of magic.[1] Texts which are using magic might also be described as "texts of ritual power".[2] Scholars and historians are aware that many texts of magic were written during antiquity, of which relatively few are extant as a result of destruction of material. The Roman Emperor Augustus suppressed material by ordering the burning of 2000 scrolls (ordered during 13 B.C.E. [3]), and authorities of Christianity frequently destroyed material pertaining to magic during at least the early centuries of Christianity (Betz 1996).[4] As another example the converted Christians of the Acts of the Apostles Chapter 19 verses 17-20 of the Bible,[4][5] burned their own books, presumably of writings of magic, upon becoming Christians.[6]

One reason why authorities of monotheistic religions chose to destroy the texts of magic is a historical and contemporary tendency for people of those religions to condemn other religious beliefs as superstitions and to stigmatize their associated religious practices as magical. Thus, those authorities take a position whereby other religions are thought of and perceived as both morally and spiritually inferior. Accordingly, magical was synonymous with a kind of heresy for those authorities concerned.[7]

The well-known Greek philosopher Plato classified divinations as either learned (entehknos) or unlearned (adidaktos).[8]

Texts known as Grimoires are discerned as being different from magical texts because grimoires are classified books of spells specifically.[9][10][11]

Ancient times

Mesopotamian

In the context of Mesopotamian texts, magic is understood to be the following things: curses, incantations and spells, divination, attempts at communication with lesser-beings, namely the daemonological, charms, amulets, talismans, and curative methodologies harnessing materia medica.[12] Written forms on the divinatory begun during the third millennia B.C.E. The earliest written form on celestial divination comes from the 22nd century B.C.E.[13]

The Babylonian for the word "bewitch" is transliterated as epêŝu, which is thought possibly as the origin of the word Ephesian.[14]

Mithraic

Mithras Liturgy is a text of magic describing actual ascent to Mithras. The Liturgy is a apathanatismos.[15]

Qumran community

The Qumran community were in possession of texts pertaining to magic, specifically either exorcism and protection against daemons (demons), or, divination, augury, and predictions. With regards to prediction, they used physiognomy, zodiology, brontology and astrology.[16]

Judaic

There is no consensus, according to a source (2008) which states, the nature of texts which supposedly contain writings of magic and are Judaic, are ambivalent, which means, they have remained open to interpretation in respect to the significance of their content with regards to whether they are or aren't magical.[17]

Sefer ha-Razim and Harba de Mosheh are the ancient titles of two Jewish manuals of magic. The Testament of Solomon also pertains to magic.[16] The Genizah texts discovered within Cairo contain magic texts.[17][18]

Some of the Genizah magical texts show Hebrew used in the copy of texts of writings of Muslim magic.[19]

China

I Ching is a most ancient text on the art of divination.[20]

Egyptian

Texts are written on papyri, ostraca, or stelae. Magical texts number to the hundreds, for the purposes of everyday use, within the context of culture of Ancient Egyopt. Individual written invocations of magic are known as spells. Most spells of the kind described as everyday, not Demotic or Coptic, and not royal, are extant in forms transmitted via copies made during the Middle Kingdom. In the heritage provided by Egyptian sources, the New Kingdom shows text which stems from sources external to Egypt, specifically, Nubian and Libyan.[21]

Egyptian magical texts throughout historical periods contain spells to counter creatures within the Egyptian climate which were contrary to the harmonious functioning of ancient Egyptian society, namely scorpions, snakes and other reptiles. Examples of texts which contain such things are the 5th Dynasty Unas texts,[22] and the Theban Edition and Saite Edition of the Books of the Dead.[22][23]

Cippi of Horus talismans

House talismans (called Cippi of Horus), which were placed within houses for protection from evil and darkness, were made with greater frequency after the closure of the XXVith Dynasty. They were constructed of stelae with bases, and the base and reverse of the stele were customarily covered with magic text including spells. The most famous cippi is the Metternich Stela.[22]

Coptic language texts

A text published during 1999, edited by Marvin W. Meyer and Richard Smith, and entitled Ancient Christian Magic: Coptic Texts of Ritual Power, contains 135 Coptic texts.[2]

Pyramid texts

The Pyramid texts contain magical spells.[24]

Karanis

Karanis has produced an archaeological papyrus showing the names, Iao, Sabaoth and Adonai, which are often present on magical texts finds, and are directly associated with the god of Hebrew.[25][26] Two voces magicae seen relatively often in magical writings, and often together, are shown within the writing, these are ABLANATHANALBA, and, SESENGEMBAPHARANGES, which is classified as a magic word.[25]

Great Magical Papyrus of Paris

Great Magical Papyrus of Paris[2] (Papyrus Graeca Magica [27] i.e. PGM IV[27][28]) is 3274 lines in length, including notably two sections upon the act of exorcism. The text has Coptic interpolations added.[29] According to archaeological reckoning, the text is probably, though not definitely, Theban.[27]

Book of the Dead

The Egyptian book of the Dead is thought of as a magical text. Upon the occasion of someones death, magical texts were placed near to the corpse in order to give blessings to the transmigrated consciousness of the someone in their transmigrated state.[30][31][32]

The Leyden

The Leyden papyrus [33][34] is the longest magical book from Egyptian history, and contains 98 spells. The text is mostly written using Demotic, but additionally includes Greek, Old Coptic, Nubian and cipher.[35]

Greco-Roman Egypt

Writings of magic of Hermetics is present in documents of the four hundred to five hundred years from the beginning of the first millennia, with a large majority dating to the period 200 to 400 C.E. The contents of the writings of this group are copies of writings from an earlier time. Three periods of papyri writing on magic exist, Demotic Egyptian, papyri dating from 100 C.E. which are Coptic and blend Hermetic and Christian ideas, and Greek. The Hermetic texts known as the [36] Greek Magical Papyri [37] dates from the 2nd century B.C. to the 5th century A.D.[4]

During the first century C.E. (A.D.), a number of anonymous sages of Roman origin wrote works which were subsequently grouped together as Hermeticism, after Thrice-great-Hermes.[38] The popular of the corpus Hermetica contained works of the occult (the learned contained philosophy and theology), the entire corpus being either to popular or learned.[39]

Greek

A friend of Polemainetos, who was a seer, inherited books of divination from Polemainetos upon his death (Isocrates).[40]

Texts written on tablets which when performed act as curses number to sixty-seven published,[41] and these were known as katadesmoi.[42][43]

India

Ancient inhabitants of India practicing the historical Vedic Religion produced[32] the Atharvaveda which is a veda containing "spells and enchantments".[44]

Tibetan Book of the Dead

The Tibetan Book of the Dead is thought of as a magical text.[30]

Medieval Ages

The term Middle Ages is taken here to signify a period from 500 A.D. to 1500 A.D., although different datings of the period exist.[45]

Psellus work of the 11th century entitled De Daemonibus detailed the various practices of witches.[46][47][48]

Trithemius wrote a text also entitled de daemonibus.[49] He developed for himself a theory on magic,[50] which included working on making a kind of synthesis of the religious origins of magic and those dogmas firmly within Christianity.[51]

From a time during the sixteenth century onward, printed instructions for black magic were made, as well as books for invoking spirits.[52]

Works of angel magic (theurgy) were much more accepted and circulated at the time of the latter parts of the Medieval period.[53]

King Alfonso X of Castile (1221 - 1284) was a patron of the translation of writings, including magical texts.[53][54]

Shams al Ma'arif al-Kubra

The text is attributed to Ahmad bin Ali al-Buni[55] (d. 1225[56]).

Lapidario

Is the name of a text translated at the court of King Alfonso X. The book pertains to stones and their magical applications[57] and magico-medicinal properties.[58]

Ars notoria

The Ars notoria describes notory art which is elsewhere described as "the art of Toledo".[59][60]

Ghâyat al-Hakim

This text is considered amongst the most important from the Medieval (and Renaissance) periods,[61] and greatly influential on Occidental thought.[62]

Ghâyat al-Hakim was translated from Arabic during the time between the years 1256 and 1258 CE,[63] the Latin title of which was Picatrix.[64]

The text contains references to magical practices of Sabean, Indian, Greek, Nabatean and others. The author is thought to be Maslama al-Qurtubi, with the text supposedly written during 348 AH (959 CE) [65]

The title translates to The Aim of the Sage.[62]

Le Grand Albert

Le Grand Albert is a well known book of magical spells from France printed within the sixteenth century,[52] the text is known in the long-form as Les secrets admirables du grand Albert [66] which translates as The admirable secrets of the great Albert.[67]

Renaissance

Balthazar Walther (b.1558) collected a number of tracts containing magical writings. These are extant within libraries of Europe. During the late Renaissance, practice of high magic flourished within social-circles of the elite, by use of Greek sources and other influences.[68]

Benedectine abbey of St Augustine at Canterbury

Three magical texts of a collection previously belonging to a Benedictine abbey of St Augustine located at Canterbury were owned by John Dee (1527-1608/9). These were Harley 13 (of the British Library), Corpus Christi 125 and Corpus Christi 221 (of Oxford University).[53]

Cambridge University Library MS Additional 3544 (the Cambridge book of magic)

This is a book of necromancy.[69] The text is dated to about the year 1560. Cambridge University purchased the text from Sydney V. Galloway during January 1899.[70]

Modern Time

English language

N. J. Johnson, and R. J. Wallis both profess to be heathen shamans, and together wrote Galdrbok: Practical Heathen Runecraft, Shamanism and Magic. The text includes content on scrying, Galdr and Runes. "Galdrbok" translates into English as "spell-book".[71]

United States of America, and the United States

Grimoires were in use by Afro-Caribbean persons in the French Colonies.[72]

Ember Grant wrote a text, published 2013, which details spells to use with crystals, rocks, minerals and sand.[73]

England

Arthur Edward Waite wrote a book entitled The Book of Black Magic, first published 1898.[74][75][76] which is otherwise entitled The Book of Ceremonial Magic.[77]

Patrick Dunn (PhD), who is a Pagan, wrote Postmodern Magic: The Art of Magic in the Information Age, published 2005 by Llewellyn Publications. The text provides guidance on magical artifacts, defixios, divination decks, elementals, glamours, servitors, sigils, spirits, symbol systems, the creation of talismans, and an astral temple, in addition to other contents (not shown here).[78]

The Quareia system uses freely available texts written by British occultist Josephine McCarthy and Frater Acher, a German adept.[79][80]

Canada

The Holy Order Of The Golden Dawn (of Canada) [81] publish a text called the Golden Dawn Magick System.[82]

German language

Lange Verborgene Freund by Johann Georg Hohman is a spell book, translated from German during the year 1855, as a book entitled Pow-Wows or alternatively Long Lost Friend, or alternatively again, Long Hidden Friend. Another German book entitled The Egyptian Secrets of Albertus Magnus, containing a number of protective and good luck charms, and in part describing the utilization of herbs magical, was given an English translation during 1910. The Hohman text contains contents almost identical to the Magnus text.[72][83]

African

Yoruba

The Yoruba Ifa Odu verses are a corpus used for the purposes of divination.[84]

Ethiopia

In modern-day Ethiopia, at least circa the year 1995, men needing a partner use a number of methods, of which resort to the recitation of a magical text is a last resort. These texts are called Amsi'o bi'isit, which translates as women-bringer.[85][86]

Organisations

The Golden Dawn

Aleister Crowley (1875 - 1947) published works of the founder of the Golden Dawn S.L. MacGregor Mathers, including writings of his own.[87][88]

The Church of Satan

Anton LaVey wrote a monograph, written and subsequently circulated during 1968 to 1969, which included a description of Satanic magic.

[89][90]

The Temple of Set

Michael Aquino wrote The Book of Black Magic in Theory and practice (published 1992).[91] his principal text is The Black Magical Theory of the Universe (published 1983).[90]

New Age

Scott Cunningham (died March 28, 1993) produced a (288 page) book entitled Cunningham's Encyclopedia of Crystal, Gem and Metal Magic.[92]

Text pertaining to magic

De occulta philosophia [93] which translates as, The occult philosophy, was written by Heinrich Cornelius Agrippa Von Nettesheim, and is a comparative study of magic to religion.[94] The fourth book of the work is thought to be a grimoire spell book (by one source).[9] Agrippa also wrote, On Rapture, Ecstasy, and Divination on those who are seized by Epilepsy and Fainting and in the Dying.[95]

Marlowe, Jonson and Shakespeare all included textual references to magic within a number of their works.[96]

Miscellaneous texts

Ancient latin language text

Texts written in Latin on tablets which when performed act as curses, are forty-six published,[41] and these were known as defixiones.[42]

Grimoires

A number of known grimoires exist, some of which are:[9][10]

Voces magicae

Magical words are seen rarely in texts prior to the Roman Imperial period, but are instead common from the time immediately afterward.[14]

See also

References

  1. ↑ J.M. Geller, - Akkadian Healing Therapies in the Babylonian Talmud. Preprint 259. Berlin: Max-Planck-Institut für Wissenschaftsgeschichte 2004. & S.M. Maul - Zukunftsbewältigung. Eine Untersuchung altorientalischen Denkens anhand der babylonisch-assyrischen Löserituale (Namburbi). Mainz am Rhein: Von Zabern 1994. - both shown as sources within Namburbi and Talmud rituals Melammu project [Retrieved 2015-12-13]
  2. 1 2 3 M. W. Meyer; R. Smith; et al. Ancient Christian Magic: Coptic Texts of Ritual Power. Princeton University Press 1999 (reprint), 409 pages, Mythos: the Princeton/Bollingen Series in World Mythology Series. ISBN 0691004587. Retrieved 2015-12-13.
  3. ↑ A.F. Segal (G. Quispel). Studies in Gnosticism and Hellenistic Religions: Presented to Gilles Quispel on the Occasion of His 65th Birthday. Brill Archive 1981, p.357. ISBN 9004063765. Retrieved 2015-12-24.
  4. 1 2 3 H.D. Betz. The Greek Magical Papyri in Translation, Including the Demotic Spells, Volume 1. University of Chicago Press 1996. ISBN 0226044475. Retrieved 2015-12-14.
  5. ↑ The Bible published by King James Bible online [Retrieved 2015-12-14]
  6. ↑ C.K. Rowe (Duke University). text World Upside Down : Reading Acts in the Graeco-Roman Age: Reading Acts in the Graeco-Roman Age Check |url= value (help). Oxford University Press, USA, June 1, 2009, 312 pages, (p.43). ISBN 0199703337. Retrieved 2015-12-14.
  7. ↑ R. Faulkner; O. Goelet; C. Andrews; J. Wasserman. The Egyptian Book of the Dead: The Book of Going Forth by Day - The Complete Papyrus of Ani Featuring Integrated Text and Full-Color Images. Chronicle Books, June 2, 2008 (reprint),(Editor E. Von Dassow) 174 pages. ISBN 0811864898. Retrieved 2015-12-19.
  8. ↑ L. Raphals - Cross-cultural Studies: China and the World: A Festschrift in Honor of Professor Zhang Longxi BRILL, February 5, 2015,p.152-153 of 376 pages,(Editor S. Qian) East Asian Comparative Literature and Culture [Retrieved 2015-12-16]
  9. 1 2 3 4 5 6 7 8 9 10 O. Davies. Owen Davies's top 10 grimoires. The Guardian April 8, 2009. Retrieved 2015-12-17.
  10. 1 2 3 4 University of Sydney. Grimoires & Spellbooks. University of Sydney. Archived from the original on 2005-11-05. Retrieved 2015-12-17.
  11. ↑ American Heritage® Dictionary of the English Language, Fifth Edition - definition Houghton Mifflin Harcourt Publishing Company [Retrieved 2015-12-17]
  12. ↑ I. Tzvi Abusch; K. Van Der Toorn (1999). Mesopotamian Magic: Textual, Historical, and Interpretative Perspectives. BRILL. p. 4. ISBN 9056930338. Retrieved 2015-12-13.
  13. ↑ A. Annus - Divination and Interpretation of Signs in the Ancient World University of Chicago 2010 [Retrieved 2015-12-17]
  14. 1 2 V.I.J. Flint. Witchcraft and Magic in Europe: Ancient Greece and Rome. A&C Black 1999, (p.46) of 395 pages, ISBN 048589002X Volume 2 of Athlone history of witchcraft and magic in Europe. Retrieved 2015-12-14.
  15. ↑ Roelof van den Broek (January 24, 2013). Gnostic Religion in Antiquity. Cambridge University Press. p. 142. ISBN 113962041X. Retrieved 2015-12-14.
  16. 1 2 J.N. Bremmer; J.R. Veenstra (2002). The Metamorphosis of Magic from Late Antiquity to the Early Modern Period. Peeters Publishers. p. 13. ISBN 9042912278. Retrieved 2015-12-13.
  17. 1 2 G. Bohak. Ancient Jewish Magic: A History. Cambridge University Press, 3 Apr 2008, 483 pages, ISBN 0521874572. Retrieved 2015-12-13.(p.6 - Genizah, p.10; 3rd paragraph - no consensus)
  18. ↑ M. D. Swartz (2006). Ritual Procedures in Magical Texts from the Cairo Genizah. Mohr Siebeck GmbH & Co. KG. pp. 305–318. JSTOR 40753413.
  19. ↑ J. Blau; S.C. Reif (1992-04-30). Genizah Research After Ninety Years: The Case of Judaeo-Arabic. Oriental publications (Volume 47). p. 163. ISBN 0521417732. Retrieved 2015-12-13.
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  21. ↑ Ancient Egyptian Magical Texts. Translated by J. F. Borghouts. BRILL, 1978, (p.vii - viii), Religion, Volume 9 of Religious Texts Translation Series EISABA. ISBN 9004058486. Retrieved 2015-12-13.
  22. 1 2 3 E.A. Wallis Budge (1912). Legends of the Gods: The Egyptian Texts. Library of Alexandria. ISBN 1465502130. Retrieved 2015-12-14.
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  24. ↑ J.A. Wilson (University of Chicago) (October 17, 2013). The Culture of Ancient Egypt. University of Chicago Press. p. 118. ISBN 022614822X. Retrieved 2015-12-14.
  25. 1 2 A.T. Wilburn (Oberlin). Materia Magica: The Archaeology of Magic in Roman Egypt, Cyprus, and Spain. University of Michigan Press, 2012, 342 pages, New Texts From Ancient Cultures. ISBN 0472117793. Retrieved 2015-12-14.
  26. ↑ E.K. Gazda, T.G. Wilfong - synopsis of Karanis, an Egyptian Town in Roman Times: Discoveries of the University of Michigan Expedition to Egypt (1924-1935) Kelsey Museum of Archaeology, University of Michigan, 2004 [Retrieved 2015-12-14]
  27. 1 2 3 P.W. van der Horst. Jews and Christians in Their Graeco-Roman Context: Selected Essays on Early Judaism, Samaritanism, Hellenism, and Christianity. Mohr Siebeck 2006, (p.269), Volume 196 of Wissenschaftliche Untersuchungen zum Neuen Testament. ISBN 3161488512. Retrieved 2015-12-13.
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  29. ↑ G.H. Twelftree. In the Name of Jesus: Exorcism Among Early Christians. Baker Academic, October 1, 2007, p.39 of 351 pages. ISBN 0801027454. Retrieved 2015-12-01.
  30. 1 2 I. Hexham (University of Calgary). Pocket Dictionary of New Religious Movements: Over 400 Groups, Individuals & Ideas Clearly and Concisely Defined. InterVarsity Press, August 20, 2009, p.27, The IVP Pocket Reference Series. ISBN 0830876529. Retrieved 2015-12-19.
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  32. 1 2 Marcel Mauss. A General Theory of Magic. Routledge, July 5, 2005, p.21 of page 192 pages, Routledge Classics. ISBN 113452224X. Retrieved 2015-12-19.
  33. ↑ F. Llewellyn Griffith; H. Thompson. The Leyden Papyrus: An Egyptian Magical Book. Courier Corporation 1974(reprint,revised),205 pages, Dover Orientalia. ISBN 0486229947. Retrieved 2015-12-22.
  34. ↑ N. Pennick. Pagan Magic of the Northern Tradition: Customs, Rites, and Ceremonies. Inner Traditions / Bear & Co,May 21, 2015,352 pages. ISBN 1620553902. Retrieved 2015-12-22.
  35. ↑ M.J. Raven. Egyptian Magic: The Quest for Thoth's Book of Secrets. published by American University in Cairo Press 2012, 208 pages. ISBN 977-416-532-2. Retrieved 2015-12-21.
  36. ↑ S.E. Flowers. Hermetic Magic: The Postmodern Magical Papyrus of Abaris. Weiser Books, January 15, 1995. ISBN 0877288283. Retrieved 2015-12-14.(ref. pages - 3,9,9-10)
  37. ↑ C.E. Arnold. Ephesians: Power and Magic: The Concept of Power in Ephesians in Light of Its Historial Setting. published by CUP Archive, February 23, 1989, (p.91) of 244 pages. ISBN 0521362369. Retrieved 2015-12-14.
  38. ↑ K. van Bladel (University of Southern California) (July 29, 2009). The Arabic Hermes : From Pagan Sage to Prophet of Science. Oxford University Press USA. p. 4. ISBN 0199704481. Retrieved 2015-12-24.
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  41. 1 2 J.G. Gager. Curse Tablets and Binding Spells from the Ancient World. Oxford University Press, September 30, 1999,p.117 of 296 pages. ISBN 0199881189. Retrieved 2015-12-16.
  42. 1 2 A. Karivieri. Tradition: Transmission of Culture in the Ancient World. Museum Tusculanum Press, April 9, 2015, 480 pages, Volume 14 of Acta Hyperborea. ISBN 8763542587. Retrieved 2015-12-16.
  43. ↑ D. Collins. Magic in the Ancient Greek World. John Wiley & Sons, April 30, 2008, p.39 of 224 pages, Blackwell Ancient Religions. ISBN 0470695722. Retrieved 2015-12-16.
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  47. ↑ Michael Psellus, Marcus COLLISSON - Psellus' Dialogue on the operation of Dæmons ... translated ... and illustrated with notes by Marcus Collisson published by J. Tegg, 1843 - 49 pages [Retrieved 2015-12-13]
  48. ↑ D. Nicolle - The Armies of Islam, 7th-11th Centuries published by Osprey Publishing, 1982, 40 pages, - History - ISBN 0850454484, Volume 125 of Osprey : men-at-arms series [Retrieved 2015-12-13]
  49. ↑ P. Zambelli - White Magic, Black Magic in the European Renaissance , BRILL, 2007, (p.67) of 282 pages, - History - , ISBN 9004160981 , Volume 125 of Studies in Medieval and Reformation Traditions [Retrieved 2015-12-13]
  50. ↑ P. Zambelli - White Magic, Black Magic in the European Renaissance, BRILL, 2007, (p.251) of 282 pages, - History - , ISBN 9004160981, Volume 125 of Studies in Medieval and Reformation Traditions [Retrieved 2015-12-13]
  51. ↑ N.L. Brann - Trithemius and Magical Theology: A Chapter in the Controversy over Occult Studies in Early Modern Europe published by SUNY Press, 1999, (p.2) of 354 pages, Body, Mind & Spirit, ISBN 0791439623 SUNY series in Western Esoteric Traditions [Retrieved 2015-12-14]
  52. 1 2 T. Hauschild. Power and Magic in Italy. Berghahn Books, March 15, 2011,p.57 of 230 pages,ISBN 1845454820 Volume 13 of European Association of Social Anthropologists. Retrieved 2015-12-17.
  53. 1 2 3 S. Page. Magic in the Cloister: Pious Motives, Illicit Interests, and Occult. Penn State Press, October 21, 2013, 248 pages. ISBN 0271062975. Retrieved 2015-12-23.
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  56. ↑ B. Salem Himmich (Translated by R. Allen) (2014-05-14). A Muslim Suicide. Syracuse University Press. p. 404. ISBN 0815650523. Retrieved 2015-12-25.
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  61. ↑ J.M. Greer; C. Warnock. The Illustrated Picatrix: The Complete Occult Classic of Astrological Magic. Adocentyn Press. Retrieved 2015-12-23.
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  64. ↑ J. Seznec (1981). The Survival of the Pagan Gods: The Mythological Tradition and Its Place in Renaissance Humanism and Art. Princeton University Press, Volume 38 of Bollingen series. p. 53. ISBN 0691029881. Retrieved 2015-12-25.
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  66. ↑ M. Summers- Witchcraft and Black Magic Courier Corporation, 2000, p.122, [Retrieved 2015-12-17]
  67. ↑ definition of "admirables" - Collins dictionary Oxford Dictionary [Retrieved 2015-12-17]
  68. ↑ R. Styers (University of North Carolina). Making Magic: Religion, Magic, and Science in the Modern World. Oxford University Press, 2004 , p.28, ISBN 0195169417 American Academy of Religion reflection and theory in the study of religion series. Retrieved 2015-12-24.
  69. ↑ (translated by F. Young) - The Cambridge Book of Magic (editor ) 182 pages, ISBN 0992640423 [Retrieved 2015-12-24]
  70. ↑ Page Janus project [Retrieved 2015-12-24]
  71. ↑ N.J. Johnson; R.J. Wallis (2005). Galdrbok: Practical Heathen Runecraft, Shamanism and Magic. The Wykeham Press. ISBN 0954960904.
  72. 1 2 C.M. Long. Spiritual Merchants: Religion, Magic, and Commerce. University of Tennessee Press 2001,(p.16, 121) of 314 pages. ISBN 1572331100. Retrieved 2015-12-14.
  73. ↑ Ember Grant - The Book of Crystal Spells: Magical Uses for Stones, Crystals, Minerals-- and Even Sand published by Llewellyn Worldwide 2013, ISBN 0738730300 [Retrieved 2015-12-24]
  74. ↑ NNDB - Biography published 2014 by Soylent Communications [Retrieved 2015-12-14]
  75. ↑ Ordo Templi Orientis - facsmile of text written by A. E. Waite published by Ordo Templi Orientis [Retrieved 2015-12-14](located Ordo Templi Orientis via this)
  76. ↑ Arthur Edward Waite - text synopsis Health Research Books, September 1, 1996, ISBN 078731191X [Retrieved 2015-12-14]
  77. ↑ A. E. Waite - The Book of Ceremonial Magic, University of Penn [Retriev ed 2015-12-14]
  78. ↑ P. Dunn (2005). Postmodern Magic: The Art of Magic in the Information Age. Llewellyn Publications. ISBN 0738706639.
  79. ↑ "Theomagica".
  80. ↑ "About Quareia".
  81. ↑ Holy Order Of The Golden Dawn - homepage published 2003-2011 [Retrieved 2015-12-14]
  82. ↑ Holy Order Of The Golden Dawn - membership page [Retrieved 2015-12-14]
  83. ↑ translation "Long Hidden Friend" was made using Google Translate 2015-12-17
  84. ↑ P.M. Peek (Drew University) (1991). African Divination Systems: Ways of Knowing. Indiana University Press. ISBN 0253343097.African systems of thought
  85. ↑ Reidulf Knut Molvaer - Socialization and Social Control in Ethiopia, Otto Harrassowitz Verlag 1995, p.142 of 365 pages, ISBN 3447036621, Volume 44 of Äthiopistische Forschungen [Retrieved 2015-12-14]
  86. ↑ A. Burke - Forbidden Texts on the Western Frontier: The Christian Apocrypha from North American Perspectives: Proceedings from the 2013 York University Christian Apocrypha Symposium , Wipf and Stock Publishers, July 27, 2015,(p.102) of 400 pages, ISBN 1498209823 [Retrieved 2015-12-14]
  87. ↑ Biography of Aleister Crowley golden-dawn.com [Retrieved 2015-12-24]
  88. ↑ L. Hume; N. Drury (2013). The Varieties of Magical Experience:Indigenous, Medieval, and Modern Magic. ABC-CLIO 2013. ISBN 1440804184. Retrieved 2015-12-24.
  89. ↑ E. Asprem (University of Amsterdam) (April 2, 2012). Arguing with Angels: Enochian Magic and Modern Occulture. SUNY Press. p. 133. ISBN 1438441924. Retrieved 2015-12-17.(source of < Anton LaVey, etc >)
  90. 1 2 L. Hume; N. Drury. The Varieties of Magical Experience: Indigenous, Medieval, and Modern Magic. ABC-CLIO 2013, p.151, ISBN 1440804184. Retrieved 2015-12-17.
  91. ↑ W. de Blecourt; R. Hutton; J. La Fontaine (1999). Witchcraft and Magic in Europe, Volume 6: The Twentieth Century. A&C Black. p. 102. ISBN 0485890062. Retrieved 2015-12-17.
  92. ↑ S. Cunningham (2011). Cunningham's Encyclopedia of Crystal, Gem and Metal Magic. Llewellyn Worldwide. ISBN 0738716774. Retrieved 2015-12-24.
  93. ↑ P.J. French - John Dee: The World of the Elizabethan Magus Routledge, October 15, 2013, ISBN 1134572344 [Retrieved 2015-12-24]
  94. ↑ H. Agrippa - Three Books of Occult Philosophy, Book 1 CreateSpace Independent Publishing Platform, 20 May 2013 , ISBN 1484841395 [Retrieved 2015-12-24]
  95. ↑ M.R. Trimble (2007-04-06). The Soul in the Brain: The Cerebral Basis of Language, Art, and Belief. JHU Press. p. 137. ISBN 0801884810. Retrieved 2015-12-26.
  96. ↑ J.S. Mebane (University of Alabama) - Renaissance Magic and the Return of the Golden Age: The Occult Tradition and Marlowe, Jonson, and Shakespeare University of Nebraska Press 1992 (reprint), ISBN 080328179X [Retrieved 2015-12-26]

R.A. Horsley - Jesus and Magic: Freeing the Gospel Stories from Modern Misconceptions James Clarke & Co, 30 Apr 2015, ISBN 0227904532

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