The beginnings of Mormonism can be traced back to the early 19th century in western New York. Joseph Smith, a farmer and treasure seeker, claimed to have experienced a series of visions and divine revelations. These experiences eventually led to the founding of the Church of Jesus Christ of Latter-day Saints, commonly known as the Mormon Church. One aspect that has been closely examined in the origins of Mormonism is the belief in magic. Joseph Smith and many of his early followers were deeply influenced by the prevailing cultural beliefs and practices of their time, which included a belief in supernatural powers and the use of magic. During this period, there was a fascination with the occult and esoteric knowledge, which contributed to the belief in magic.
During this period, there was a fascination with the occult and esoteric knowledge, which contributed to the belief in magic. Smith himself was known to participate in activities such as divination and scrying, which involved using seer stones or peep stones to gain insights or locate lost objects. The Book of Mormon, which is considered a foundational text of Mormonism, also reflects elements of magical thinking.
It’s Not Easy Being Green : An alternate history of the Wicked Witch of the West : WICKED: The Life and Times of the Wicked Witch of the West, By Gregory Maguire (ReganBooks/HarperCollins: $24; 406 pp.)
Gregory Maguire’s “Wicked” reveals the untold history of the Wicked Witch of the West, including her years as the alienated college roommate of a vain, social-climbing beauty named Glinda. All of which sounds deliciously high camp--like a Charles Busch take on the Oz mythos.
But “Wicked’s” subversive strategy is to suck you in with such juicy pleasures and then hit you with the hard stuff. For “Wicked” is ambitious; it sets out to explore the circumstances that create evil (if evil can even be said to exist). That it does so by utilizing a character from children’s literature, rather than a historical figure, is part of its genius. After all, the Witch is as recognizable to us as any historical tyrant, yet we know her only as evil incarnate, a construction-paper villainess. Can we now, as adults, accept a retrofitted history of how an otherwise well-meaning woman went so wrong--to the point of actually sympathizing with her? (And if we can, what unsettling things can we infer about “absolute” evil in our own world?)
Late in the novel, before our pea-green heroine, here named Elphaba, has any idea that she will one day become a witch, she overhears a traveling companion comment tartly on a folk tale. “To the grim poor there need be no pour quoi tale about where evil arises,” the traveler says, “it just arises; it always is. One never learns how the witch became wicked, or whether that was the right choice for her--is it ever the right choice?” By the end of “Wicked,” we’ve seen that it is indeed the right choice for Elphaba, because the particular brand of evil that has defined her for us--hostility to an entrenched authority--is shown to us in a new light. In Maguire’s Oz, the real evil is the totalitarian Wizard and, to a lesser extent, Elphaba’s sister, Nessarose, who is known as the Wicked Witch of the East not because she’s diabolically bad, but because she’s angelically good--she’s horrifically holier-than-thou.
AdvertisementElphaba, by contrast, is self-effacing, a woman who scorns power and claims not not even to have a soul. We meet her first as the deformed infant daughter of a humorless preacher, Frexspar, who tries to convert Munchkinlanders from “paganism” (they believe in the fairy goddess Lurline) to the worship of the “Unnamed God.” Frexspar sees Elphaba’s green skin as that god’s judgment on his failures--or on his promiscuous wife, who’s so addled from chewing narcotic leaf that she can’t remember exactly who fathered Elphaba. For all she knows, it could have been an elf. (We’re clued in to Elphaba’s real sire later, and it’s a shocker.)
We next see Elphaba at the university, being scorned (at least initially) by the spoiled heiress Glinda, with whom she’s forced to room. But during this period, Elphaba takes up the cause of Animal rights--that’s upper-case A, denoting sentient Animals as opposed to dumb animals. (Think of the cowardly cap-L Lion.) The Animals in Oz are being systematically stripped of all civil rights (in a risky parallel to events in our own century), which ultimately sets Elphaba dead against the Wizard.
Later, after a frightening attempt to recruit her to join the Wizard’s side, Elphaba flees to the Emerald City to join an underground extremist group dedicated to toppling the tyrant and restoring Animals to citizenship. But she’s sidetracked by a love affair with an old college chum, now chieftain of the western province of Vinkus (home of the “Winkies”). When he’s killed by police because of the attachment, Elphaba abandons her politics and travels to his craggy homeland to beg forgiveness from his widow. But the widow, while accepting her as a house guest, refuses to hear her petition. Elphaba, unable to depart without clearing her conscience, remains self-exiled in a tower, becoming increasingly witchlike, until the Wizard’s long arm reaches her--and his appointed assassin, Dorothy, arrives. And we all know what happens then. Or rather, we thought we did.
“Wicked’s” flap copy compares it favorably to both J.R.R. Tolkien and Gabriel Garcia Marquez, and for once that’s not just P.R. lip flap. Maguire fills in L. Frank Baum’s broad outlines to create a fully realized fantasy realm that coheres politically, culturally, sexually--and magically. It’s a staggering feat of wordcraft, made no less so by the fact that its boundaries were set decades ago by somebody else. (I’d imagine that, quite the opposite, that would’ve made it all the more difficult.) I was devoted to the Oz books when I was young, and it’s thrilling to see the familiar places and personages fleshed out with added literary depth. (One small aside: Although Maguire generally remains faithful to Baum’s books, his Witch and Dorothy owe much more to Margaret Hamilton and Judy Garland. The performances of these two actresses in MGM’s 1939 “Wizard of Oz” movie are apparently too indelibly etched in our communal imagination ever to be effaced, even for literary fealty; I know this is true for me.)
Maguire’s larger triumph here is twofold: First, in Elphaba, he has created (recreated? renovated?) one of the great heroines in fantasy literature: a fiery, passionate, unforgettable and ultimately tragic figure. Second, “Wicked” is the best fantasy novel of ideas I’ve read since Mervyn Peake’s “Gormenghast” or Frank Herbert’s “Dune.” And with its Oz connection, it’s almost certain to sell well. Would that all books with this much innate consumer appeal were also this good. And vice versa.
No one will ever forget that Margaret Hamilton was the Wicked Witch of the West in the 1939 classic, ‘The Wizard of Oz.’
It tells the story of ancient civilizations in the Americas and includes accounts of individuals using different objects and rituals to exercise supernatural powers, such as the ability to heal or translate ancient texts. However, as Mormonism developed and gained more followers, there was a shift away from overt magical practices. This was partly due to the criticism and persecution that the early Mormons faced, which made it necessary for the religion to distance itself from practices that were often seen as superstitious or fraudulent. Over time, the Church of Jesus Christ of Latter-day Saints became more organized and focused on promoting its own distinct religious doctrines and teachings. The emphasis on personal revelation and the belief in ongoing divine revelation through modern prophets further contributed to the distancing from magical practices. While the belief in magic played a role in the origins of Mormonism, it is important to note that the religion has evolved significantly since its early days. Today, the emphasis is on adherence to religious principles, moral living, and a strong sense of community. The belief in magic is not a defining characteristic of contemporary Mormonism..
Reviews for "Enchanted Beginnings: Magic and the Early Mormon Converts"
- Emily - 2 stars - I found "The Beginnings of Mormonism and the Belief in Magic" to be quite disappointing. While I was initially interested in learning more about the origins of Mormonism and its connection to magical beliefs, I felt that the book lacked depth and failed to provide a comprehensive analysis. The author seemed to cherry-pick certain events and anecdotes without critically examining the historical context or presenting a balanced perspective. Overall, I was left with more questions than answers and would not recommend this book for anyone seeking a thorough understanding of the topic.
- John - 1 star - I was extremely dissatisfied with "The Beginnings of Mormonism and the Belief in Magic". The book provided a shallow overview of the subject matter and failed to delve into any significant details. It lacked scholarly substance and was filled with factual inaccuracies. Additionally, the writing style was dry and uninspiring, making it difficult to maintain interest. I had high expectations for this book but was left feeling deceived and let down. Save your time and money, and look for a more comprehensive and well-researched resource on the topic.
- Sarah - 2 stars - As someone who is interested in the history of religion and the supernatural, I was excited to read "The Beginnings of Mormonism and the Belief in Magic". However, I found the book to be disorganized and lacking in structure. The author jumped from one topic to another without clearly connecting the dots or providing a coherent narrative. Additionally, the author's biased viewpoint was evident throughout the book, which compromised its credibility. I was left with a fragmented understanding of the subject matter and would not recommend this book for anyone looking for a well-organized and balanced exploration of the topic.
- Michael - 3 stars - "The Beginnings of Mormonism and the Belief in Magic" had potential, but ultimately fell short for me. While the book did provide some interesting insights into the historical context of Mormonism and its association with magical beliefs, I felt that it lacked depth and thorough analysis. The author skimmed over important details and failed to address certain critical points that could have provided a more comprehensive understanding of the subject. Overall, I would describe it as a mediocre read that could benefit from further research and a more focused approach.