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Johann Weyer (1515–1588) was a Dutch physician, occultist and demonologist, and a disciple and follower of Heinrich Cornelius Agrippa. He was among the first to publish against the persecution of witches. His most influential work is De Praestigiis Daemonum et Incantationibus ac Venificiis ('On the Illusions of the Demons and on Spells and Poisons'; 1563). For many, and perhaps most, modern Western magicians, the goal of magic is deemed to be personal spiritual development. [217]
Giovanni Pico della Mirandola (1463–1494) was an Italian Renaissance nobleman and philosopher. [133] He is famed for the events of 1486, when, at the age of 23, he proposed to defend 900 theses on religion, philosophy, natural philosophy, and magic against all comers, for which he wrote the Oration on the Dignity of Man, which has been called the "Manifesto of the Renaissance", [134] and a key text of Renaissance humanism and of what has been called the "Hermetic Reformation". [135] He was the founder of the tradition of Christian Kabbalah, a key element of early modern Western esotericism. The 900 Theses was the first printed book to be universally banned by the Church. [136] His most famous work on alchemy is the Amphitheatrum Sapientiae Aeternae (Amphitheater of Eternal Wisdom), a work on the mystical aspects of that art, which contains the oft-seen engraving entitled "The First Stage of the Great Work", better-known as the "Alchemist's Laboratory". The book was first published at Hamburg in 1595, with four circular elaborate, hand-colored, engraved plates heightened with gold and silver which Khunrath designed and were engraved by Paullus van der Doort. The book was then made more widely available in an expanded edition with the addition of other plates published posthumously in Hanau in 1609. Find sources: "History of magic"– news · newspapers · books · scholar · JSTOR ( December 2021) ( Learn how and when to remove this template message) Accessories - The air conditioner has an expandable exhaust hose that neatly fits into any horizontal/vertical standard slider. The pipe stretches as much as 1.5 metres. It has a 150mm diameter.Khunrath's brushes with John Dee and Thölde and Paracelsian beliefs led him to develop a Christianized natural magic, seeking to find the secret prima materia that would lead man into eternal wisdom. The Christianized view that Khunrath took was framed around his commitment to Lutheran theology. He also held that experience and observation were essential to practical alchemical research, as would a natural philosopher. As educated elites in Western societies increasingly rejected the efficacy of magical practices, legal systems ceased to threaten practitioners of magical activities with punishment for the crimes of diabolism and witchcraft, and instead threatened them with the accusation that they were defrauding people through promising to provide things which they could not. [202]
Only an obstinate prejudice about this period could blind us to a certain change which comes over the merely literary texts as we pass from the Middle Ages to the sixteenth century. In medieval stories there is, in one sense, plenty of “magic”. Merlin does this or that “by his subtilty”, Bercilak resumes his severed head. But all these passages have unmistakably the note of “faerie” about them. But in Spenser, Marlowe, Chapman, and Shakespeare the subject is treated quite differently. “He to his studie goes”; books are opened, terrible words pronounced, souls imperiled. The medieval author seems to write for a public to whom magic, like knight-errantry, is part of the furniture of romance: the Elizabethan, for a public who feel that it might be going on in the next street. [...] Neglect of this point has produced strange readings of The Tempest, which is in reality [...] Shakespeare’s play on magia as Macbeth is his play on goeteia. [147] Heinrich Cornelius Agrippa [ edit ] Woodcut print portrait of Agrippa Despite the attempt to reclaim the term magia for use in a positive sense, it did not supplant traditional attitudes toward magic in the West, which remained largely negative. [105] At the same time as magia naturalis was attracting interest and was largely tolerated, Europe saw an active persecution of accused witches believed to be guilty of maleficia. [101] Reflecting the term's continued negative associations, Protestants often sought to denigrate Roman Catholic sacramental and devotional practices as being magical rather than religious. [106] Many Roman Catholics were concerned by this allegation and for several centuries various Roman Catholic writers devoted attention to arguing that their practices were religious rather than magical. [107] At the same time, Protestants often used the accusation of magic against other Protestant groups which they were in contest with. [108] In this way, the concept of magic was used to prescribe what was appropriate as religious belief and practice. [107] Modern Western magic has challenged widely-held preconceptions about contemporary religion and spirituality. [212]
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Pico spent several months in Perugia and nearby Fratta. It was there, as he wrote to Ficino, that "divine Providence ... caused certain books to fall into my hands. They are Chaldean books ... of Esdras, of Zoroaster and of Melchior, oracles of the magi, which contain a brief and dry interpretation of Chaldean philosophy, but full of mystery." [137] It was also in Perugia that Pico was introduced to the mystical Hebrew Kabbalah, which fascinated him, as did the late classical Hermetic writers, such as Hermes Trismegistus. The Kabbalah and Hermetica were thought in Pico's time to be as ancient as the Old Testament. By the nineteenth century, European intellectuals no longer saw the practice of magic through the framework of sin and instead regarded magical practices and beliefs as "an aberrational mode of thought antithetical to the dominant cultural logic – a sign of psychological impairment and marker of racial or cultural inferiority". [201] In 1584, Bruno published two important philosophical dialogues ( La Cena de le Ceneri and De l'infinito universo et mondi) in which he argued against the planetary spheres ( Christoph Rothmann did the same in 1586 as did Tycho Brahe in 1587) and affirmed the Copernican principle. In particular, to support the Copernican view and oppose the objection according to which the motion of the Earth would be perceived by means of the motion of winds, clouds etc., in La Cena de le Ceneri Bruno anticipates some of the arguments of Galilei on the relativity principle. [189] Georgius Gemistus Pletho ( c. 1355/1360 – 1452/1454) was a Greek scholar [125] and one of the most renowned philosophers of the late Byzantine era. [126] He was a chief pioneer of the revival of Greek scholarship in Western Europe. [127] As revealed in his last literary work, the Nomoi or Book of Laws, which he only circulated among close friends, he rejected Christianity in favour of a return to the worship of the classical Hellenic Gods, mixed with ancient wisdom based on Zoroaster and the Magi. [128] Plethon may also have been the source for Ficino's Orphic system of natural magic. [129] Marsilio Ficino from a fresco painted by Domenico Ghirlandaio in the Tornabuoni Chapel, Santa Maria Novella, Florence Marsilio Ficino [ edit ] This section is in list format but may read better as prose. You can help by converting this section, if appropriate. Editing help is available. ( December 2021)
In the Medieval Jewish view, the separation of the mystical and magical elements of Kabbalah, dividing it into speculative theological Kabbalah ( Kabbalah Iyyunit) with its meditative traditions, and theurgic practical Kabbalah ( Kabbalah Ma'asit), had occurred by the beginning of the 14th century. [91]Bruno's cosmology distinguishes between "suns" which produce their own light and heat, and have other bodies moving around them; and "earths" which move around suns and receive light and heat from them. [190] Bruno suggested that some, if not all, of the objects classically known as fixed stars are in fact suns. [190] According to astrophysicist Steven Soter, he was the first person to grasp that "stars are other suns with their own planets." [191] Bruno wrote that other worlds "have no less virtue nor a nature different from that of our Earth" and, like Earth, "contain animals and inhabitants". [190] There are several prints of grimoires or magical texts attributed to Faust. Some of them are artificially dated to his lifetime, either to "1540", or to "1501", "1510", etc., some even to unreasonably early dates, such as "1405" and "1469". The prints in fact date to the late 16th century, from ca. 1580, i.e. the same period of the development of the Volksbuch tradition. [a] Other early writers [ edit ]
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