Demonic Magic in the Icelandic Wizard Legends
Saemund Sigfusson is the earliest of the Icelandic wizards. According to the annals he was born in the year 1056. He was educated in France and returned to Iceland in 1076 or 1078.
Using Gems in Medieval Spells
David Porreca examines how the magical spells found in the Picatrix made use of precious gems.
Medieval Magic Tricks
How to turn water into wine, make a cross turn by itself, or have worms appear on cooked meat – some fun medieval magic tricks!
Medieval Byzantine Magical Amulets and Their Tradition
A diverse yet distinctive group of magical amulets has periodically attracted the attention of scholars from Renaissance times to the present. The amulets take many forms, including engraved gems and cameos, enamel pendants, die-struck bronze tokens, cast or engraved pendants of gold, silver, bronze, and lead, and rings of silver and bronze.
Love Magic in Medieval Irish Penitentials, Law and Literature
I exemplify this striving for ‘neutral’ research in this study of love magic, which starts with a case study on an episode from the Life of Saint Brigit.
Magic and the Occult in Islam: Ahmad al-Buni (622H/1225CE?) and his Shams Al-Ma’arif
Lecture by Saiyad Nizamuddin Ahmad, American University in Cairo
Magic in English Thirteenth-Century Miracle Collections
This contribution focuses on miracle collections as a source for medieval magic for three reasons. The first is the very closeness of magic and miracles, for both seek to procure results which transcend nature, and to do this through the medium of a human practitioner.
Magic for the dead? The archaeology of magic in later medieval burials
Was this magic healing or protective? Did it aim to safeguard the living or conjure the dead? Who were the recipients of such magical rites — and who was responsible for performing them?
Sexuality in the Natural and Demonic Magic of the Middle Ages
Throughout the Middle Ages – especially the later Middle Ages – ideas of magic played a large part in the formation of deviant sexual behaviours and it was believed that magic played a main role in sexual malfunctions and abilities.
The Light was retreating before Darkness: Tales of the Witch hunt and climate change
Little by little, out of the old conviction —pagan and Christian— of evil interference in atmospheric phenomena evolved the belief that some people may use malign sorcery to set off whirlwinds hail, frosts, floods and other destructive weather events.
Anaphrodisiac Charms in the Nordic Middle Ages: Impotence, Infertility, and Magic
This essay, however, looks to explore, not this seductive form of charm magic, but rather its opposite, ie charm magic that prevents the consumption of a relationship, or that makes a fruitful union impossible.
Fools, Devils, and Alchemy: Secular Images in the Monastery
The fool is one of the most popular and stable character types throughout cultures and times. This is especially true of medieval Europe. The fool, sometimes a jester, sometimes a clown or a trickster, is always recognizable through his abnormal appearance.
Nordic Witchcraft in Transition: Impotence, Heresy and Diabolism in 14th-century Bergen
Within the orbit of witchcraft, what is the relationship between sexuality, heresy, and diabolism?
Magical Dream Provocation in the Later Middle Ages
Hidden in the manuscripts of illicit magic we may find a hitherto untreated practical literature of dream divination…this literature sets out to provoke specific kinds of dreams.
Medieval Halloween! Great books for Ghosts, Goblins, Witches & Ghouls!
Some spooktacular reads to celebrate Medieval Halloween!
Odin, Magic and a Swedish Trial from 1484
If we are to believe any number of histories, spiritual life in medieval Scandinavia, and especially the conversion to Christianity, is readily summarized: paganism collapsed against Christian conversion efforts in dramatic fashion at a meeting of the Alþing, or when a missionary bore hot iron, or an exiled king had a deep religious experience, or when a pagan revolt was finally overcome, and so on.
Jewish Lightning Rod: Between Magic and Science
People learned how to “tie up a portion of lightning” only recently. We have no information aboutany experiments of medieval scientists with lightnings, and even the fundamental dictionary of thehistory of science by Mayerhöfer is silent about it.
The Good, the Bad and the Undead: New Thoughts on the Ambivalence of Old Norse Sorcery
When taken collectively those sources imply that seiðr was a kind of operative magic which – among other things – enabled its practitioners to foresee the future, heal the sick, change weather conditions, reveal the hidden, shift into animal form or travel to other worlds in a state of trance.
“A Swarm in July”: Beekeeping Perspectives on the Old English Wið Ymbe Charm
At the same time, however, their differing responses to the remedy attest both to the variation of beekeeping practices and the multivalence of Wið Ymbe itself. The fact that two beekeepers interviewed within two days and two hundred miles of each other can respond differently to the charm’s advice on swarms suggests that we reevaluate unilateral assertions regarding what the text might have meant across the hundreds of years that we now know as the Anglo-Saxon period.
Violence, Christianity, and the Anglo-Saxon charms
Our knowledge of Anglo-Saxon charms comes from surviving magico-medical manuscripts as well as some liturgical manuscripts dated from the tenth to the twelfth centuries.
Plant hallucinogens as magical medicines
Did witches once soar through the night sky on broomsticks? Or were they hallucinating after eating or touching certain plants? Angelika Börsch-Haubold explains how modern pharmacology helps us to understand the action of many toxic plants – some of which are still used in medicine.
Runic Magic
A witty, not to say mischievous, Viking archaeologist has defined the first law of runic studies as ‘for every inscription there shall be as many interpretations as there are runologists studying it.’
Jews and Magic in Medici Florence
Between 1615 and 1620, Benedetto Blanis (c.1580-c.1647), a Jewish scholar and businessman in the Florentine ghetto, sent 196 letters to Don Giovanni dei Medici (1567-1621), an influential member of the ruling family.
Reflections on The Malleus Maleficarum in Light of the Trial of Joan of Arc
Although Joan’s trial took place in France and The Malleus Maleficarum was published in Germany, they are suitable for comparison because this text became the definitive manual for witchcraft inquisitors across Europe.