Renaissance magic in the context of "White magic"

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⭐ Core Definition: Renaissance magic

Renaissance magic was a resurgence in Hermeticism and Neoplatonic varieties of the magical arts which arose along with Renaissance humanism in the 15th and 16th centuries CE. During the Renaissance period, magic and occult practices underwent significant changes that reflected shifts in cultural, intellectual, and religious perspectives. C. S. Lewis, in his work on English literature, highlighted the transformation in how magic was perceived and portrayed. In medieval stories, magic had a fantastical and fairy-like quality, while in the Renaissance, it became more complex and tied to the idea of hidden knowledge that could be explored through books and rituals. This change is evident in the works of authors like Spenser, Marlowe, Chapman, and Shakespeare, who treated magic as a serious and potentially dangerous pursuit.

Heinrich Cornelius Agrippa, a scholar, physician, and astrologer, popularized the Hermetic and Cabalistic magic of Marsilio Ficino and Giovanni Pico della Mirandola. Agrippa's ideas on magic were revolutionary, and he faced persecution for his criticism of authorities and ruling classes. His work, De occulta philosophia, explored both benevolent and malevolent magic, but he rejected forbidden forms of sorcery. Similarly, Paracelsus, a Swiss physician and alchemist, combined medical practice with astrology. He introduced elemental beings and viewed the cosmos as interconnected, assigning spiritual significance to natural elements.

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Renaissance magic in the context of Gnome

A gnome (/nm/) is a mythological creature and diminutive spirit in Renaissance magic and alchemy, introduced by Paracelsus in the 16th century and widely adopted by authors, including those of modern fantasy literature. They are typically depicted as small humanoids who live underground. Gnome characteristics are reinterpreted to suit various storytellers and artists.

Paracelsus's gnome is recognized to have derived from the German miners' legend about Bergmännlein or dæmon metallicus, the "metallurgical or mineralogical demon", according to Georg Agricola (1530), also called virunculus montanos (literal Latinization of Bergmännlein = "mountain manikin") by Agriocola in a later work (1549), and described by other names such as cobeli (sing. cobelus; Latinization of German Kobel). Agricola recorded that according to the legends of that profession, these mining spirits acted as miming and laughing pranksters who sometimes threw pebbles at miners, but could also reward them by depositing a rich vein of silver ore.

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Renaissance magic in the context of Natural magic

Natural magic in the context of Renaissance magic is that part of the occult which deals with natural forces directly, as opposed to ceremonial magic which deals with the summoning of spirits. Natural magic sometimes makes use of physical substances from the natural world such as stones or herbs.

Natural magic so defined includes astrology, alchemy, and certain disciplines that would today be considered fields of natural science, such as astronomy and chemistry (divergently evolved from astrology and alchemy, respectively) or botany (from herbology). Jesuit scholar Athanasius Kircher wrote that "there are as many types of natural magic as there are subjects of applied sciences".

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Renaissance magic in the context of Fortune-telling

Fortune-telling is the spiritual practice of predicting information about a person's life. The scope of fortune telling is in principle identical with the practice of divination. The difference is that divination is the term used for predictions considered part of a religious ritual, invoking deities or spirits, while the term fortune telling implies a less serious or formal setting, even one of popular culture, where belief in occult workings behind the prediction is less prominent than the concept of suggestion, spiritual or practical advisory or affirmation.

Historically, Pliny the Elder describes use of the crystal ball in the 1st century CE by soothsayers ("crystallum orbis", later written in Medieval Latin by scribes as orbuculum). Contemporary Western images of fortune telling grow out of folkloristic reception of Renaissance magic, specifically associated with Romani people. During the 19th and 20th century, methods of divination from non-Western cultures, such as the I Ching, were also adopted as methods of fortune telling in Western popular culture.

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Renaissance magic in the context of Seal of Solomon

The Seal of Solomon or Ring of Solomon (Hebrew: חותם שלמה, Ḥotam Shlomo; Arabic: خاتم سليمان, Khātam Sulaymān) is the legendary signet ring attributed to king Solomon in medieval mystical traditions, from which it developed in parallel within Jewish mysticism, Islamic mysticism and Western occultism.

It is often depicted in the shape of either a hexagram or a pentagram. In mystic Jewish lore, the ring is variously described as having given Solomon the power to command the supernatural, including shedim and jinn, and also the ability to speak with animals. Due to the proverbial wisdom of Solomon, it came to be seen as an amulet or talisman, or a symbol or character in medieval magic and Renaissance magic, occultism, and alchemy.

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Renaissance magic in the context of Enochian magic

Enochian magic is a system of Renaissance magic developed by John Dee and Edward Kelley and adopted by more modern practitioners. The origins of this esoteric tradition are rooted in documented collaborations between Dee and Kelley, encompassing the revelation of the Enochian language and script, which Dee wrote were delivered to them directly by various angels during their mystical interactions. Central to the practice is the invocation and command of various spiritual beings.

Dee's journals detail the two men's interactions with these entities, accompanied by the intricate Enochian script and tables of correspondences. They believed that these revelations granted them access to insights concealed within Liber Logaeth, often referred to as the Book of Enoch.

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Renaissance magic in the context of Classification of demons

There have been various attempts at the classification of demons within the contexts of classical mythology, demonology, occultism, and Renaissance magic. These classifications may be for purposes of traditional medicine, exorcisms, ceremonial magic, witch-hunts, lessons in morality, folklore, religious ritual, or combinations thereof. Classifications might be according to astrological connections, elemental forms, noble titles, or parallels to the angelic hierarchy; or by association with particular sins, diseases, and other calamities; or by what angel or saint opposes them.

Many of the authors of such classifications identified as Christian, though Christian authors are not the only ones who have written on the subject.

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Renaissance magic in the context of Enochian

Enochian (/ˈnɒkiən/ ee-NOK-ee-ən) is an occult constructed language—said by its originators to have been received from angels—recorded in the private journals of John Dee and his colleague Edward Kelley in late 16th-century England. Kelley was a scryer who worked with Dee in his magical investigations. The language is integral to the practice of Enochian magic.

The language found in Dee's and Kelley's journals encompasses a limited textual corpus. Linguist Donald Laycock, an Australian Skeptic, studied the Enochian journals, and argues against any extraordinary features. The untranslated texts of the Liber Loagaeth manuscript recall the patterns of glossolalia rather than true language. Dee did not distinguish the Liber Loagaeth material from the translated language of the Calls, which is more like an artificial language. This language was called Angelical by Dee and later came to be referred to as "Enochian" by subsequent writers. The phonology and grammar resemble English, though the translations are not sufficient to work out any regular morphology. Some Enochian words resemble words and proper names in the Bible, but most have no apparent etymology.

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