Magic and religion

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Belief in magic exists in all societies, regardless of whether they have organized religious hierarchy including formal clergy or more informal systems. Such concepts tend to appear more frequently in cultures based in polytheism, animism, or shamanism. Religion and magic became conceptually separated in the West where the distinction arose between supernatural events sanctioned by approved religious doctrine versus magic rooted in other religious sources. With the rise of Christianity this became characterised with the contrast between divine miracles versus folk religion, superstition, or occult speculation.

Contents

Distinction

Early sociological interpretations of magic by Marcel Mauss and Henri Hubert emphasized the social conditions in which the phenomenon of magic develops. [1] According to them, religion is the expression of a social structure and serves to maintain the cohesion of a community (religion is therefore public) and magic is an individualistic action (and therefore private). [1]

Ralph Merrifield, the British archaeologist credited as producing the first full-length volume dedicated to a material approach to magic, [2] defined the differences between religion and magic: "'Religion' is used to indicate the belief in supernatural or spiritual beings; 'magic', the use of practices intended to bring occult forces under control and so to influence events; 'ritual', prescribed or customary behaviour that may be religious, if it is intended to placate or win favour of supernatural beings, magical if it is intended to operate through impersonal forces of sympathy or by controlling supernatural beings, or social if its purpose is to reinforce a social organisation or facilitate social intercourse". [3]

In 1991 Henk Versnel argued that magic and religion function in different ways and that these can be broadly defined in four areas: Intention – magic is employed to achieve clear and immediate goals for an individual, whereas religion is less purpose-motivated and has its sights set on longer-term goals; Attitude – magic is manipulative as the process is in the hands of the user, "instrumental coercive manipulation", opposed to the religious attitude of "personal and supplicative negotiation"; Action – magic is a technical exercise that often requires professional skills to fulfil an action, whereas religion is not dependent upon these factors but the will and sentiment of the gods; Social – the goals of magic run counter to the interests of a society (in that personal gain for an individual gives them an unfair advantage over peers), whereas religion has more benevolent and positive social functions. [4]

Connection

This separation of the terms 'religion' and 'magic' in a functional sense is disputed. It has been argued that abandoning the term magic in favour of discussing "belief in spiritual beings" will help to create a more meaningful understanding of all associated ritual practices. [5] However using the word 'magic' alongside 'religion' is one method of trying to understand the supernatural world, even if some other term can eventually take its place. [4]

It is a postulate of modern anthropology, at least since early 1930s, that there is complete continuity between magic and religion.

Robert Ranulph Marett (1932) said:

Many leading anthropologists, including the author of The Golden Bough, would wholly or in the main refuse the title of religion to these almost inarticulate ceremonies of very humble folk. I am afraid, however, that I cannot follow them. [...] They are mysteries, and are therefore at least generically akin to religion. Moreover, they are held in the highest public esteem as of infinite worth whether in themselves or for their effects. To label them, then, with the opprobrious name of magic as if they were on a par with the mummeries that enable certain knaves to batten on the nerves of fools is quite unscientific; for it mixes up two things which the student of human culture must keep rigidly apart, namely, a normal development of the social life and one of its morbid by-products. Hence for me they belong to religion, but of course to rudimentary religion—to an early phase of the same world-wide institution that we know by that name among ourselves. I am bound to postulate the strictest continuity between these stages of what I have here undertaken to interpret as a natural growth. [6]

Ernst Cassirer (1944) wrote:

It seems to be one of the postulates of modern anthropology that there is complete continuity between magic and religion. [note 35: See, for instance, RR Marett, Faith, Hope, and Charity in Primitive Religion, the Gifford Lectures (Macmillan, 1932), Lecture II, pp. 21 ff.] ... We have no empirical evidence at all that there ever was an age of magic that has been followed and superseded by an age of religion. [7]

In ancient Egypt, the religion held that the gods' actions maintained maat and created and sustained all living things. [8] They did this work using a force the Egyptians called heka , a term usually translated as "magic". Heka was a fundamental power that the creator god used to form the world and the gods themselves. [9] Magic (personified as the god heka) was an integral part of religion and culture which is known to us through a substantial corpus of texts which are products of the Egyptian tradition. [10] While the category magic has been contentious for modern Egyptology, there is clear support for its applicability from ancient terminology. [11] The Coptic term hik is the descendant of the pharaonic term heka, which, unlike its Coptic counterpart, had no connotation of impiety or illegality, and is attested from the Old Kingdom through to the Roman era. [11] Heka was considered morally neutral and was applied to the practices and beliefs of both foreigners and Egyptians alike. [12] The Instructions for Merikare informs us that heka was a beneficence gifted by the creator to humanity "... in order to be weapons to ward off the blow of events". [13] Magic was practiced by both the literate priestly hierarchy and by illiterate farmers and herdsmen, and the principle of heka underlay all ritual activity, both in the temples and in private settings. [14]

The English word magic has its origins in ancient Greece. [15] During the late sixth and early fifth centuries BCE, the Persian maguš was Graecicized and introduced into the ancient Greek language as μάγος and μαγεία. [16] In doing so it transformed meaning, gaining negative connotations, with the magos being regarded as a charlatan whose ritual practices were fraudulent, strange, unconventional, and dangerous. [16] As noted by Davies, for the ancient Greeks—and subsequently for the ancient Romans—"magic was not distinct from religion but rather an unwelcome, improper expression of it—the religion of the other". [17] The historian Richard Gordon suggested that for the ancient Greeks, being accused of practicing magic was "a form of insult". [18] Pliny the Elder seems to acknowledge that Magi are priests of a foreign religion, along the lines of the druids of the Celts in Britain and Gaul. [19]

Connotations of magic have varied from positive to negative at times throughout history, [20] Within Western culture, magic has been linked to ideas of the Other, [21] foreignness, [22] and primitivism; [23] indicating that it is "a powerful marker of cultural difference" [24] and likewise, a non-modern phenomenon. [25] During the late nineteenth and early twentieth centuries, Western intellectuals perceived the practice of magic to be a sign of a primitive mentality and also commonly attributed it to marginalised groups of people. [24]

Intersections

Even in places and times where magic and religion are considered distinct, separate concepts there have been numerous historical intersections where aspects from one would be syncretized with or borrowed from the other.[ citation needed ]

Rituals

Both magic and religion contain rituals. [3] Most cultures have or have had in their past some form of magical tradition that recognizes a shamanistic interconnectedness of spirit. This may have been long ago, as a folk tradition that died out with the establishment of a major world religion, such as Judaism, Christianity, Islam or Buddhism, or it may still co-exist with that world religion. [26] Coptic Christians were writing magical spells from the 1st to 12th centuries. [27]

Names of the gods as true names

There is a long-standing belief in the power of true names, this often descends from the magical belief that knowing a being's true name grants power over it. [28]

If names have power, then knowing the name of a god regarded as supreme in a religion should grant the greatest power of all. This belief is reflected in traditional Wicca, where the names of the Goddess and the Horned God – the two supreme deities in Wicca – are usually held as a secret to be revealed only to initiates. This belief is also reflected in ancient Judaism, which used the Tetragrammaton (YHWH, usually translated as "Lord" in small caps) to refer to God in the Tanakh. The same belief is seen in Hinduism, but with different conclusions; rather, attaining transcendence and the power of God is seen as a good thing. Thus, some Hindus chant the name of their favorite deities as often as possible, the most common being Krishna. [29]

Magic and Abrahamic religions

Magic and Abrahamic religions have had a somewhat checkered past. The King James Version of the Bible included the famous translation "Thou shalt not suffer a witch to live" (Exodus 22:18), [30] and Saul is rebuked by God for seeking advice from a diviner who could contact spirits. On the other hand, seemingly magical signs are documented in the Bible: For example, both the staff of Pharaoh's sorcerers as well as the staff of Moses and Aaron could be turned into snakes (Exodus 7:8-13). However, as Scott Noegel points out, the critical difference between the magic of Pharaoh's magicians and the non-magic of Moses is in the means by which the staff becomes a snake. For the Pharaoh's magicians, they employed "their secret arts" whereas Moses merely throws down his staff to turn it into a snake. To an ancient Egyptian, the startling difference would have been that Moses neither employed secret arts nor magical words. In the Torah, Noegel points out that YHWH does not need magical rituals to act. [31]

The words 'witch' and 'witchcraft' appear in some English versions of the Bible. Exodus 22:18 in the King James Version reads: "Thou shalt not suffer a witch to live." The precise meaning of the Hebrew word mechshepha (root kashaph) here translated as 'witch' and in some other modern versions, 'sorceress', is uncertain. In the Septuagint it was translated as pharmakeia, meaning 'pharmacy', and on this basis, Reginald Scot claimed in the 16th century that 'witch' was an incorrect translation and poisoners were intended. [32]

See also

Related Research Articles

Ancient Egyptian religion was a complex system of polytheistic beliefs and rituals that formed an integral part of ancient Egyptian culture. It centered on the Egyptians' interactions with many deities believed to be present and in control of the world. About 1,500 deities are known. Rituals such as prayer and offerings were provided to the gods to gain their favor. Formal religious practice centered on the pharaohs, the rulers of Egypt, believed to possess divine powers by virtue of their positions. They acted as intermediaries between their people and the gods, and were obligated to sustain the gods through rituals and offerings so that they could maintain Ma'at, the order of the cosmos, and repel Isfet, which was chaos. The state dedicated enormous resources to religious rituals and to the construction of temples.

<span class="mw-page-title-main">Grimoire</span> Book of magic spells, invocations, and talismans

A grimoire is a textbook of magic, typically including instructions on how to create magical objects like talismans and amulets, how to perform magical spells, charms, and divination, and how to summon or invoke supernatural entities such as angels, spirits, deities, and demons. In many cases, the books themselves are believed to be imbued with magical powers. The only contents found in a grimoire would be information on spells, rituals, the preparation of magical tools, and lists of ingredients and their magical correspondences. In this manner, while all books on magic could be thought of as grimoires, not all magical books should be thought of as grimoires.

Witchcraft is the use of alleged supernatural powers of magic. A witch is a practitioner of witchcraft. Traditionally, "witchcraft" means the use of magic or supernatural powers to inflict harm or misfortune on others, and this remains the most common and widespread meaning. According to Encyclopedia Britannica, "Witchcraft thus defined exists more in the imagination", but it "has constituted for many cultures a viable explanation of evil in the world". The belief in witchcraft has been found throughout history in a great number of societies worldwide. Most of these societies have used protective magic or counter-magic against witchcraft, and have shunned, banished, imprisoned, physically punished or killed alleged witches. Anthropologists use the term "witchcraft" for similar beliefs about harmful occult practices in different cultures, and these societies often use the term when speaking in English.

<span class="mw-page-title-main">Magic (supernatural)</span> Practice of supernatural beings and forces

Magic, sometimes spelled magick, is the application of beliefs, rituals or actions employed in the belief that they can manipulate natural or supernatural beings and forces. It is a category into which have been placed various beliefs and practices sometimes considered separate from both religion and science.

Heka was the deification of magic and medicine in ancient Egypt. The name is the Egyptian word for "magic". According to Egyptian literature, Heka existed "before duality had yet come into being." The term ḥk3 was also used to refer to the practice of magical rituals.

Christian views on magic vary widely among Christian denominations and among individuals. Many Christians actively condemn magic as satanic, holding that it opens the way for demonic possession. Some Christians simply view it as entertainment. Conversely, some branches of esoteric Christianity actively engage in magical practices.

Anthropology of religion is the study of religion in relation to other social institutions, and the comparison of religious beliefs and practices across cultures. The anthropology of religion, as a field, overlaps with but is distinct from the field of Religious Studies. The history of anthropology of religion is a history of striving to understand how other people view and navigate the world. This history involves deciding what religion is, what it does, and how it functions. Today, one of the main concerns of anthropologists of religion is defining religion, which is a theoretical undertaking in and of itself. Scholars such as Edward Tylor, Emile Durkheim, E.E. Evans Pritchard, Mary Douglas, Victor Turner, Clifford Geertz, and Talal Asad have all grappled with defining and characterizing religion anthropologically.

Black magic traditionally refers to the use of magic or supernatural powers for evil and selfish purposes.

<span class="mw-page-title-main">Asian witchcraft</span> Various types of witchcraft practices across Asia

Asian witchcraft encompasses various types of witchcraft practices across Asia. In ancient times, magic played a significant role in societies such as ancient Egypt and Babylonia, as evidenced by historical records. In the Middle East, references to magic can be found in the Torah and the Quran, where witchcraft is condemned due to its association with belief in magic, as it is within other Abrahamic religions.

Witchcraft in Latin America, known in Spanish as brujería and in Portuguese as bruxaria, is blend of Indigenous, African, and European beliefs. Indigenous cultures had spiritual practices centered around nature and healing, while the arrival of Africans brought syncretic religions like Santería and Candomblé. European witchcraft beliefs merged with local traditions during colonization. Practices vary across countries, with accusations historically intertwined with social dynamics. A male practitioner is called a brujo, a female practitioner is a bruja.

<span class="mw-page-title-main">Greek Magical Papyri</span> Body of papyri from Graeco-Roman Egypt

The Greek Magical Papyri is the name given by scholars to a body of papyri from Graeco-Roman Egypt, written mostly in ancient Greek, which each contain a number of magical spells, formulae, hymns, and rituals. The materials in the papyri date from the 100s BCE to the 400s CE. The manuscripts came to light through the antiquities trade, from the 1700s onward. One of the best known of these texts is the Mithras Liturgy.

<span class="mw-page-title-main">Magic in the Greco-Roman world</span>

Magic in the Greco-Roman world – that is, ancient Greece, ancient Rome, and the other cultures with which they interacted, especially ancient Egypt – comprises supernatural practices undertaken by individuals, often privately, that were not under the oversight of official priesthoods attached to the various state, community, and household cults and temples as a matter of public religion. Private magic was practiced throughout Greek and Roman cultures as well as among Jews and early Christians of the Roman Empire. Primary sources for the study of Greco-Roman magic include the Greek Magical Papyri, curse tablets, amulets, and literary texts such as Ovid's Fasti and Pliny the Elder's Natural History.

<span class="mw-page-title-main">Ancient Egyptian deities</span>

Ancient Egyptian deities are the gods and goddesses worshipped in ancient Egypt. The beliefs and rituals surrounding these gods formed the core of ancient Egyptian religion, which emerged sometime in prehistory. Deities represented natural forces and phenomena, and the Egyptians supported and appeased them through offerings and rituals so that these forces would continue to function according to maat, or divine order. After the founding of the Egyptian state around 3100 BC, the authority to perform these tasks was controlled by the pharaoh, who claimed to be the gods' representative and managed the temples where the rituals were carried out.

<span class="mw-page-title-main">Lector priest</span> Ancient Egyptian priest

A lector priest was a priest in ancient Egypt who recited spells and hymns during temple rituals and official ceremonies. Such priests also sold their services to laymen, reciting texts during private apotropaic rituals or at funerals. As such, they were some of the most prominent practitioners of "magic" (heku) in ancient Egypt. In ancient Egyptian literature, lector priests are often portrayed as the keepers of secret knowledge and the performers of amazing magical feats.

<span class="mw-page-title-main">Love magic</span> Type of magic focused on relationships

Love magic is a type of magic that has existed or currently exists in many cultures around the world as a part of folk beliefs, both by clergy and laity of nearly every religion. Historically, it is attested on cuneiform tablets from Mesopotamia, in ancient Egyptian texts and later Coptic texts, in the Greco-Roman world, in Syriac texts, in the European Middle Ages and early modern period, and among all Jewish groups who co-existed with these groups.

<span class="mw-page-title-main">Amulet</span> Object worn in the belief that it will magically protect the wearer

An amulet, also known as a good luck charm or phylactery, is an object believed to confer protection upon its possessor. The word "amulet" comes from the Latin word amuletum, which Pliny's Natural History describes as "an object that protects a person from trouble". Anything can function as an amulet; items commonly so used include statues, coins, drawings, plant parts, animal parts, and written words.

<span class="mw-page-title-main">Egyptian mythology</span>

Egyptian mythology is the collection of myths from ancient Egypt, which describe the actions of the Egyptian gods as a means of understanding the world around them. The beliefs that these myths express are an important part of ancient Egyptian religion. Myths appear frequently in Egyptian writings and art, particularly in short stories and in religious material such as hymns, ritual texts, funerary texts, and temple decoration. These sources rarely contain a complete account of a myth and often describe only brief fragments.

<span class="mw-page-title-main">Robert K. Ritner</span> American Egyptologist (1953–2021)

Robert Kriech Ritner was an American Egyptologist most recently at the Oriental Institute of the University of Chicago.

The history of magic extends from the earliest literate cultures, who relied on charms, divination and spells to interpret and influence the forces of nature. Even societies without written language left crafted artifacts, cave art and monuments that have been interpreted as having magical purpose. Magic and what would later be called science were often practiced together, with the notable examples of astrology and alchemy, before the Scientific Revolution of the late European Renaissance moved to separate science from magic on the basis of repeatable observation. Despite this loss of prestige, the use of magic has continued both in its traditional role, and among modern occultists who seek to adapt it for a scientific world.

Sorcery (<i>goetia</i>) Magical practice involving evocation of spirits

Goetia is a type of European sorcery, often referred to as witchcraft, that has been transmitted through grimoires—books containing instructions for performing magical practices. The term "goetia" finds its origins in the Greek word "goes", which originally denoted diviners, magicians, healers, and seers. Initially, it held a connotation of low magic, implying fraudulent or deceptive mageia as opposed to theurgy, which was regarded as divine magic. Grimoires, also known as "books of spells" or "spellbooks", serve as instructional manuals for various magical endeavors. They cover crafting magical objects, casting spells, performing divination, and summoning supernatural entities, such as angels, spirits, deities, and demons. Although the term "grimoire" originates from Europe, similar magical texts have been found in diverse cultures across the world.

References

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  2. Houlbrook, C. and Armitage, N. 'Introduction: The materiality of the materiality of magic', in Houlbrook, C. and Armitage, N. (eds.) The Materiality of Magic: An artefactual investigation into ritual practices and popular beliefs.Oxford and Philadelphia, Oxbow Books. 1-13.
  3. 1 2 Merrifield, R. 1987. The Archaeology of Ritual and Magic. London, Guild Publishing.
  4. 1 2 Versnel, H. S. 1991. “Some Reflections on the Relationship Magic-Religion.” Numen 38 (2). 177-195.
  5. Otto, B-C. 2013. "Towards Historicizing 'Magic' in Antiquity", Numen 60. 308-347.
  6. Robert Ranulph Marett (1932) Faith, Hope and Charity in Primitive Religion Archived 2011-11-19 at the Wayback Machine , in Gifford Lectures. Lecture II Hope.
  7. Cassirer, Ernst (1944) An Essay On Man, pt.II, ch.7 Myth and Religion, pp.122-3.
  8. Tobin 1989, pp. 197–200.
  9. Hornung 1982, pp. 207–209.
  10. Bell, H.I., Nock, A.D., Thompson, H., Magical Texts From A Bilingual Papyrus In The British Museum, Proceedings of The British Academy, Vol, XVII, London, p 24.
  11. 1 2 Ritner, R.K., Magic: An Overview in Redford, D.B., Oxford Encyclopedia Of Ancient Egypt, Oxford University Press, 2001, p 321
  12. Ritner, R.K., Magic: An Overview in Redford, D.B., Oxford Encyclopedia Of Ancient Egypt, Oxford University Press, 2001, pp. 321–322
  13. Ritner, R.K., Magic: An Overview in Redford, D.B., Oxford Encyclopedia Of Ancient Egypt, Oxford University Press, 2001, p. 322
  14. Ritner, R.K., Magic: An Overview in Redford, D.B., Oxford Encyclopedia Of Ancient Egypt, Oxford University Press, 2001, p. 323
  15. Bremmer 2002, p. 1.
  16. 1 2 Otto & Stausberg 2013, p. 16.
  17. Davies 2012, p. 41.
  18. Gordon 1999, p. 163.
  19. Pliny, the Elder (1963). Natural History. Translated by H. Rackham; D. E. Eichholz; W. H. S. Jones. London: Heinemann.
  20. Bailey 2018, pp. 1–5.
  21. Bogdan 2012, p. 2; Graham 2018, p. 255.
  22. Bailey 2018, p. 89.
  23. Davies 2012, p. 1.
  24. 1 2 Styers 2004, p. 14.
  25. Styers 2004, p. 8.
  26. Magic and Religion Archived 14 July 2014 at the Wayback Machine
  27. Meyer, Marvin W. (1999). Ancient Christian Magic Coptic Texts of Ritual Power . Princeton University Press. ISBN   9780691004587.
  28. Fischer, Ernst (1981). The Necessity of Art: A Marxist Approach. New York, NY: Penguin Books. p. 31.
  29. Gonick, Larry. The Cartoon History of the Universe . Doubleday.
  30. King James Version of the Bible . 1611.
  31. Noegel, Scott B. (1996). "Moses and Magic: Notes on the Book of Exodus" (PDF). Journal of the Ancient Near Eastern Society. 24: 45–59. Retrieved 13 March 2022.
  32. Scot, Reginald (c. 1580) The Discoverie of Witchcraft Booke VI Ch. 1.

Works cited

Further reading