The Wiccan name for the autumnal equinox is Mabon. This name derives from Welsh mythology, specifically from the figure Mabon ap Modron. Mabon is seen as the child of the Earth Mother, Modron, and is associated with youth, vitality, and the harvest. In Wiccan tradition, Mabon is celebrated as a time of balance and gratitude, as it marks the halfway point between the summer and winter solstices. During this season, Wiccans give thanks for the abundance of the harvest and prepare for the coming winter months. Rituals and celebrations often involve feasting, giving thanks to the Earth, and connecting with nature.
In this chapter I discuss how Renaissance music was infused with magical ideas about the power of sound to connect the human soul with the cosmos. These ideas derived from Platonic and neoplatonic philosophy, rediscovered in the 15th century by Marsilio Ficino. His writings on the role of the performer as a 'medium' between heaven and earth were taken up by 16th century composers in a variety of ways, including the idea of the 'Platonic frenzies' of the inspired musician. The chapter concludes with a case study of Orlando di Lasso's 'Prophetiae Sybillarum', as a magical incantation designed to change the consciousness of the listener.
413 830, 30, 246 56 Lucian Alexander the Pseudoprophet 23, 297 The Lovers of Lies 10 13, 195 97; 14 17, 146 49; 17, 218; 21, 81; 34 36, 74 Menippus, 74 The Ship, 74 Lucretius, On Nature 4. This is the first time that this has been posited, as most historians have previously said that the point in which the daimon becomes demon is with the writing of Xenocrates in the 4th century B.
Rituals and celebrations often involve feasting, giving thanks to the Earth, and connecting with nature. Mabon is a time to honor the cycles of nature and the importance of balance in our lives..
Arcana Mundi : Magic and the Occult in the Greek and Roman Worlds : a Collection of Ancient Texts
Exploring Ancient Magic 1I. MAGIC Texts - II. MIRACLES - III. DAEMONOLOGY IV. DIVINATION - V. ASTROLOGY - VI. ALCHEMY - The Survival of Pagan Magic 457 Psychoactive Substances in Religion and Magic 479 - Vocabula Magica 493 According to Lynn Thorndike, magic includes ‘‘all occult arts and sciences, superstitions and folklore.’ In truth, however, this is not a satisfactory definition, for magic is but one of the occult sciences. Moreover, Thorndike uses the vague term superstition, which characterizes the attitudes of a supposedly more enlightened age and civilization. Finally, he includes folklore, which in itself is not an occult art, although folktales are often about witches, sorcerers, and the like. In the present context, I would define magic as a technique grounded in a belief in powers located in the human soul and in the universe outside ourselves, a technique that aims at imposing the human will on nature or on human beings by using supersensual powers. Ultimately, it may be a belief in the unlimited powers of the soul. The multitude of powers can, perhaps, be reduced to the notion of power, or mana. The Greek equivalents, found in Hellenistic texts, are dynamis ‘power’, charis ‘grace’, and arete ‘effectiveness’. This magical mana is freely available; all it needs is a vessel or a channel, and the true magus is such a medium—even his garments or something he touches can receive and store the mana. In a polytheistic society such as Greece or Rome, it was only natural that the one Power took on the forms and names of many powers—gods, daemons, heroes, disembodied souls—who were willing, or even eager, to work for the magus. When the magus summoned these powers by means of his magical knowledge and technique, he could either help and heal or destroy and kill. //Olympians, and one of them, Hermes, equips Odysseus with a magical antidote, the mysterious herb moly, and provides the necessary instructions. It is clear that witchcraft was part of Greek folklore from the earliest times. Some of Homer’s material may go back to the Bronze Age, Hippocrates, On the Sacred Disease 1–4 Jones , Theophrastus (c. 370–285 B.C.) studied with Aristotle, whom he succeeded as head of the school in Athens. In addition to a large number of specialized philosophic, scientific, and critical works. Aesop’’ is the semilegendary author of a fairly large number of prose tales. This tale about a sorceress is preserved in a Byzantine collection, but it must be older (probably fifth–fourth century B.C.), f the agyrtai and manteis that Plato (Republic 364b6–c2, Laws 909b2–4) attacks. Paradoxically, Plato’s teacher, Socrates, was also condemned to death for introducing ‘‘religious innovations,’’ but he was hardly the type of agyrtes or magos, and in his case the charge was a pretext. pp AUTHORS Achilles Tatius, Adventures of Leucippe and Clitopho 1.3.2, 292 Acts of Peter 32, 8 Acts of the Apostles 1:3, 182; 5:1–11, 467; 8:9–21, 8, 64; 11:27, 297; 13:1, 297; 13:6–12, 16, 89n75, 468; 15:32, 297; 18:1–6, 467; 19.13–20, 16, 470; 19:18–20, 47–48, 470, 475n4 Aelius Aristides, Sacred Orations, 48.30– 35, 193–94; 48.74–78, 194–95 Aeschines, Against Timarchus 23–24 D., 482 Aeschylus —Agamemnon 316n7, 336; 178, 289; 975, 289; 1203√. 285 —Oresteia, 209 —Persians 607–99, 212, 230–32 Aesop, Fable 56 Perry, 102 Alexander Romance b, Bergson 1.3.8, 25n26 Ammianus Marcellinus, Roman History Bks. 14–31, 458; 29.1.25–32, 23, 50, 314 Anthologia Palatina 7.330, 210; 7.657.11– 12, 21 Apollonius of Rhodes, Argonautica 4.1635–90, 103–4 Apuleius —Apologia sive de Magia 25–43, 149–53; 27, 72; 31, 72; 32, 483; 42, 313; 42–53, 10; 43, 483 —De Genio Socratis, 233; 154, 216 —Florida 19, 189–90 —Metamorphoses 1.10, 72; 2.20–21, 72; 2.21–30, 266–71; 3.21–28, 153–57; 11.4, 483 Aristotle —De Philosophia fr. 12a Ross, 288, 290 —Historia Animalium Bks. 7–10, 43 —Parva Naturalia, 290–91 Arnobius, Adversus Gentiles 1.43, 63 Artemidorus, Onirocritica (Art of Judging Dreams) Bk. 1 dedication, Athansius, Life of St. Anthony 9–10, 465, 476n3 Augustine —Contra Academicos 1.7.19–21, 75 —De Civitate Dei 5.1–7, 378; 5.3, 386n19; 22.8, 180–81530 Index of Ancient Sources Augustine (continued ) —De Genesi ad Litteram 12.17, 288; 12.18, 79 Carmen adversus Paganos, 476n14 Cato, De Agricultura 160, 109 2 Chronicles 1:3–12, 288 Chrysippus, Stoicorum Veterum Fragmenta (SVF) 2.338 von Arnim, 207 Cicero —De Divinatione, —De Fato, 286, 350—De Natura Deorum, 286 —De Republica Bk. 6, 400; 6.12, 406; 6.16, 400 —Tusculanae Disputationes, 263Clement of Alexandria, Stromateis 6.3, 64 Pseudo-Clement —Homiliae 2.26, 89n76 —Recognitiones 2.15, 65, 66, 89n76 Comarius, 2:278–87 and 3:289–99 Berthelot, 448–54 1 Corinthians 1:14, 43, 345–47; 5:1–5, 468; 12:10, 84; 12:28, 297 Corpus Hermeticum 2.353√. Fest.–Nock, 134; 4.2 and 5.5, 25n25 Daniel, 15, 373; 2.48, 373 Deuteronomy 18.9–14, 16 Didache Duodecim Apostolorum 11–12, 297 Dio Cassius, Historia Romana 49.43.5, 391–92; 52.36.1–2, 391–92 Diodorus Siculus, Bibliotheca Historica 17.50.6, 83 Dionysius of Halicarnassus, Demosthenes 22, 7 Ephesians 2:2, 466; 6:12, 385 Eunapius, Lives of the Philosophers and Sophists (Giangrande) 5.2.1–7, 169– 70; 6.6.5–8, 201–4; 6.9.11–17, 366– 68; 7.1.1–3, 171–73; 7.11.6–3.3, 484 Euripides —Bacchae 894, 207 —Iphigenia Taurica 1261–88, 289 Eusebius, Praeparatio Evangelica 4.1.6–9, 162–63; 4.5, 217; 4.5.1–3, 276–77; 9.27.3, 68 Exodus 7, 131, 178; 7:8–14, 57; 7:10–13, 16; 8:1–3, 16; 8:1–15, 57; 22:18, 16; ch 30, 438–39 Firmicus Maternus, Libri Mathesis,Galatians 4:3–11, 372; 5:19–21, 459 Galenus, On Medical Terminology Kuhn), Genesis Geoponica Gregory the Great, Dialogorum Libri, Heliodorus, Aethiopica (Ethiopian Ta les)Heraclitus fr.Diels-Kranz, 321 Hermes Trismegistus, The Precepts of,, Herodotus, Historiae Hesiod—Theogony —Works and Days Hippocrates of Cos, On the Sacred Disease Hippolytus, Refutation of All Heresies —Homeric Hymn to Demeter — Homeric Hymn to Hermes —Homeric Hymn to the Pythian Apollo, —Iliad — Odyssey Horace — Epodes —Satires - Hyginus, Fabulae Iamblichus (Neoplatonist) —Life of Pythagoras 65, 294; 114, 294; 154, 481 —On the Mysteries of Egypt, 4, 77; 1.9.19–32, 166–68; 1.20.61–3, 274; 2.1.67–2.79, 274–76; 2.11.95–98, 168–69; 3.4–6, 361–63; 3.11, 363– 65; 3.13, 484; 3.27, 52; 3.31.15, 207; 4.2.183–84, 161–62 Ignatius, To the Smyrnaeans 3.2, 208 Isaiah 29:14, 183; 44:25, 16; 47:13, 373 Isidorus of Seville, Etymologies 8.9.13, 311 Jerome, Life of Hilarion, 463 John 4:46b–54, 180 Josephus Flavius —Antiquitates Iudaicae 1.19, 8; 2.284√., 178; 8.45, 58 —Contra Apionem 1.232, 8 Judges 5:20, 573 Justin (martyr), Dialogue with Trypho 85.3, 58 1 Kings 3:4–15, 288 2 Kings 21:6, 2 Lucan, Pharsalia 1.584–610, 310; 5.86– 224, 341–45; 5.124–61, 298; 6.413– 830, 30, 246–56 Lucian —Alexander the Pseudoprophet 23, 297 —The Lovers of Lies 10–13, 195–97; 14– 17, 146–49; 17, 218; 21, 81; 34–36, 74 —Menippus, 74 —The Ship, 74 Lucretius, On Nature 4.749–822, 292; 4.961–1036, 292 Luke 7:1–10, 180; 7:24, 208; 8, 63; 11:15, 208; 11:18–19, 208; 23:44–45, 377 Manetho, Apotelesmatika 4.271–85, 419 Manilius, Astronomica 1.25–112, 392– 95; 1.149–254, 395–98; 1.475–531, 398–99; 1.758–804, 399–401; 2.60– 79, 401–2; 2.80–149, 402–4; 2.567– 607, 404–5; 3.47–66, 405–6; 3.560– 617, 406–8; 4.1–118, 408–11 [Marcellus Empiricus], De Medicamentis, 9; 15.11, 109 Marcus Aurelius, Meditations 1.6, 294; 1.17.20, 294; 9.27, 294 Mark 7:24–30, 180; 8:28, 297; 15:33, 377 Martyrium Petri 3 (1.4), 476n14 Matthew 2:1–12, 376; ch. 8, 63; 8:5–13, 180; 8:31, 207; 15:21–28, 180; 27:45, 377 Menander, frag. 550–52 KörteThierfelder (= 714 Sandbach), 216 Numbers 20:7–11, 314 Origen, Against Celsus 8.3, 76 Ovid —Fasti 2.569–82, 20 —Metamorphoses, 395; 4.444, 13 —Tristia 4.10.87–88, 13 Pausanias, Description of Greece 1.32.3–5, 239–40; 6.6.7–11, 265–67; 9.39.2– 14, 303; 10.28.1–29.1, 240–42 Petronius, Satyricon 35, 390; 39, 375; 130.7–131.5, 131, 126–27 Philo of Alexandria, De Plantatione 12, 377 Philostratus —Heroicus, 214 —Life of Apollonius of Tyana 3.38–39, 200–201; 4.20, 271–72; 4.25, 235; 4.44, 143–44; 4.45, 199–200; 5.12, 3, 352–53; 6.10, 217; 7.38–39, 197–99; 8.7, 67; 8.7.9–10, 144–46 Phlegon of Tralles, Strange Stories 1, 235–38 Plato —Apology of Socrates 33B8–E8, 233–35; 33C, 290; 39C–40B, 233–35 —Charmides, 149 —Laws 905D–907D, 211; 909B, 211; 933A–E, 211 —Phaedo 60C–61C, 290; 81C–D, 213; 107D–E, 216 —Phaedrus 242B, 215 —Republic 364B–E, 211; 571C, 290; 617D, 216; 620D–E, 216 —Symposium 202E, 207 —Timaeus 72A, 286532 Index of Ancient Sources Pseudo-Plato, Theages, 83 Pliny the Elder, Natural History 2.6, 375; 11.250–51, 70; 12.82–83, 483; Bks. 20–32, 70; 25.59, 69; Bk. 28, 70; 28.4, 69; 28.85, 70; Bk. 29, 70; 29.20, 69; 30.5–6, 69; 37.40, 69; 37.75, 69 Plotinus, Enneads 2.3.1–5.12, 426–31; 2.9.14, 164–65; 3.1.5–6, 423–26; Wisdom of Solomon, Xenophon —Apologia Socratis 12, 233 —Memorabilia Zosimus, On Completion 3:239–40,
Download Free PDF View PDFABSTRACT FROM DAIMON TO DEMON: THE EVOLUTION OF THE DEMON FROM ANTIQUITY TO EARLY CHRISTIANITY One of the most fascinating entities of religious thought is the demon, which is still pervasive in both religious and popular culture today. The demon is something that is present not just in various religious texts, but is also a staple of the modern horror film. The question at hand in this thesis is whether or not the demon was always considered to be synonymous with evil. The demon itself has existed in religious culture and magic practice since antiquity, but most scholars tend to either ignore the entity, or conflate it with ghosts or minor gods. This thesis traces the evolution that the daimon takes to eventually become the demon we know today. At the same time, it postulates that the most important change to take place occurred with Augustine of Hippo’s The City of God, which ultimately gives the demon the negative characteristics that it still has today. This is the first time that this has been posited, as most historians have previously said that the point in which the daimon becomes demon is with the writing of Xenocrates in the 4th century B.C.E. By looking at both the literature of the Greek and Roman worlds, spells and incantations that were used in antiquity, and also texts relating to Judaism and Christianity, there is a sense that the evolution culminates in the work of Augustine, and that this is the most momentous change for the entity. This is significant, as it illustrates the influence of Christianity on the religious cultures of antiquity, and how monotheism played a large role in the evolution of the demon. As the demon is something that is prevalent still today, not only in our own popular culture but also in religious realms as well, it is important to understand the background and history of the entity, and not merely hold the assumption that it did not “exist” prior to Christianity.
Download Free PDF View PDFThe Cambridge History of Sixteenth Century Music, eds I. Fenlon and R. Wistreich
In this chapter I discuss how Renaissance music was infused with magical ideas about the power of sound to connect the human soul with the cosmos. These ideas derived from Platonic and neoplatonic philosophy, rediscovered in the 15th century by Marsilio Ficino. His writings on the role of the performer as a 'medium' between heaven and earth were taken up by 16th century composers in a variety of ways, including the idea of the 'Platonic frenzies' of the inspired musician. The chapter concludes with a case study of Orlando di Lasso's 'Prophetiae Sybillarum', as a magical incantation designed to change the consciousness of the listener.
Download Free PDF View PDFInnovation in Esotericism from the Renaissance to the Present eds G. Hedesan and T. Rudborg
The Cambridge History of Sixteenth Century Music, eds I. Fenlon and R. Wistreich
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Reviews for "The Ritual of Choosing a Wiccan Name for the Autumnal Equinox: A Sacred Practice"
1. John - 2 stars - I was really excited to read "Wiccan name for autumnal equinox" as I am interested in Wiccan traditions and rituals. However, I found this book to be disappointing. The author provided very little explanation or context for the rituals and ceremonies mentioned. As a beginner, I was hoping for a more detailed guide on how to celebrate autumnal equinox in a Wiccan context, but this book fell short. Additionally, the writing style seemed disorganized and lacked coherence. Overall, I cannot recommend this book to others looking for a comprehensive and well-written guide on the topic.
2. Sarah - 1 star - "Wiccan name for autumnal equinox" was a major letdown for me. I was expecting to find interesting insights into the significance of the autumnal equinox in Wiccan belief systems. However, the content was shallow and lacked substance. The book was filled with vague information and seemed more like a collection of random thoughts than a well-researched guide. I was also disappointed by the poor editing, as the numerous typos and grammatical errors made it difficult to read. I would not recommend this book to anyone looking for a thoughtful exploration of the Wiccan practices related to the autumnal equinox.
3. Emily - 2 stars - I was intrigued by the title of "Wiccan name for autumnal equinox" and was hoping to learn more about this topic. Unfortunately, the book didn't provide the in-depth information I was expecting. The content was repetitive and lacking in detail. It felt more like a blog post than a comprehensive guide. I would have liked to see more historical and cultural context, as well as practical tips for incorporating Wiccan traditions into the autumnal equinox celebrations. Overall, I was left unsatisfied and wouldn't recommend this book to others.
4. David - 1 star - "Wiccan name for autumnal equinox" failed to live up to my expectations. The book was poorly written, with convoluted sentences and a lack of coherence. The information provided was basic and often repetitive. I was hoping for a deeper exploration of the Wiccan practices related to the autumnal equinox, but this book fell short. Additionally, the numerous spelling and grammatical errors were distracting and unprofessional. I would not recommend this book to anyone looking for a well-written and informative guide on the topic.