Magic in Medieval Manuscripts explores the place of magic in the medieval world and the contradictory responses it evoked, through an exploration of images and texts in British Library manuscripts.

With fascinating illustrations from the British Library's rich Medieval collections, Magic in Medieval Manuscripts explores the place of magic in the medieval world.

A young apprentice learns to tap his own wellspring of creativity with the help of the magical margins of an illuminated manuscript in this story about patience, talent, and imagination. Full color.

During the late thirteenth and early fourteenth centuries a group of monks with occult interests donated what became a remarkable collection of more than thirty magic texts to the library of the Benedictine abbey of St. Augustine’s in Canterbury. The monks collected texts that provided positive justifications for the practice of magic and books in which works of magic were copied side by side with works of more licit genres. In Magic in the Cloister, Sophie Page uses this collection to explore the gradual shift toward more positive attitudes to magical texts and ideas in medieval Europe. She examines what attracted monks to magic texts, in spite of the dangers involved in studying condemned works, and how the monks combined magic with their intellectual interests and monastic life. By showing how it was possible for religious insiders to integrate magical studies with their orthodox worldview, Magic in the Cloister contributes to a broader understanding of the role of magical texts and ideas and their acceptance in the late Middle Ages.

The Routledge History of Medieval Magic brings together the work of scholars from across Europe and North America to provide extensive insights into recent developments in the study of medieval magic between c.1100 and c.1500. This book covers a wide range of topics, including the magical texts which circulated in medieval Europe, the attitudes of intellectuals and churchmen to magic, the ways in which magic intersected with other aspects of medieval culture, and the early witch trials of the fifteenth century. In doing so, it offers the reader a detailed look at the impact that magic had within medieval society, such as its relationship to gender roles, natural philosophy, and courtly culture. This is furthered by the book’s interdisciplinary approach, containing chapters dedicated to archaeology, literature, music, and visual culture, as well as texts and manuscripts. The Routledge History of Medieval Magic also outlines how research on this subject could develop in the future, highlighting under-explored subjects, unpublished sources, and new approaches to the topic. It is the ideal book for both established scholars and students of medieval magic.

"Explores two principal genres of illicit learned magic in late Medieval manuscripts: image magic, which could be interpreted and justified in scholastic terms, and ritual magic, which could not"--Provided by publisher.

During the Middle Ages, the Western world translated the incredible Arabic scientific corpus and imported it into Western culture: Arabic philosophy, optics, and physics, as well as alchemy, astrology, and talismanic magic. The line between the scientific and the magical was blurred. According to popular lore, magicians of the Middle Ages were trained in the art of magic in &“magician schools&” located in various metropolitan areas, such as Naples, Athens, and Toledo. It was common knowledge that magic was learned and that cities had schools designed to teach the dark arts. The Spanish city of Toledo, for example, was so renowned for its magic training schools that &“the art of Toledo&” was synonymous with &“the art of magic.&” Until Benedek L&áng&’s work on Unlocked Books, little had been known about the place of magic outside these major cities. A principal aim of Unlocked Books is to situate the role of central Europe as a center for the study of magic. L&áng helps chart for us how the thinkers of that day&—clerics, courtiers, and university masters&—included in their libraries not only scientific and religious treatises but also texts related to the field of learned magic. These texts were all enlisted to solve life&’s questions, whether they related to the outcome of an illness or the meaning of lines on one&’s palm. Texts summoned angels or transmitted the recipe for a magic potion. L&áng gathers magical texts that could have been used by practitioners in late fifteenth-century central Europe.

This volume presents editions of two fascinating anonymous and untitled manuscripts of magic produced in Elizabethan England: the Antiphoner Notebook and the Boxgrove Manual. Frank Klaassen uses these texts, which he argues are representative of the overwhelming majority of magical practitioners, to explain how magic changed during this period and why these developments were crucial to the formation of modern magic. The Boxgrove Manual is a work of learned ritual magic that synthesizes material from Henry Cornelius Agrippa, the Fourth Book of Occult Philosophy, Heptameron, and various medieval conjuring works. The Antiphoner Notebook concerns the common magic of treasure hunting, healing, and protection, blending medieval conjuring and charm literature with materials drawn from Reginald Scot’s famous anti-magic work, Discoverie of Witchcraft. Klaassen painstakingly traces how the scribes who created these two manuscripts adapted and transformed their original sources. In so doing, he demonstrates the varied and subtle ways in which the Renaissance, the Reformation, new currents in science, the birth of printing, and vernacularization changed the practice of magic. Illuminating the processes by which two sixteenth-century English scribes went about making a book of magic, this volume provides insight into the wider intellectual culture surrounding the practice of magic in the early modern period.

Stephen A. Mitchell here offers the fullest examination available of witchcraft in late medieval Scandinavia. He focuses on those people believed to be able—and who in some instances thought themselves able—to manipulate the world around them through magical practices, and on the responses to these beliefs in the legal, literary, and popular cultures of the Nordic Middle Ages. His sources range from the Icelandic sagas to cultural monuments much less familiar to the nonspecialist, including legal cases, church art, law codes, ecclesiastical records, and runic spells. Mitchell's starting point is the year 1100, by which time Christianity was well established in elite circles throughout Scandinavia, even as some pre-Christian practices and beliefs persisted in various forms. The book's endpoint coincides with the coming of the Reformation and the onset of the early modern Scandinavian witch hunts. The terrain covered is complex, home to the Germanic Scandinavians as well as their non-Indo-European neighbors, the Sámi and Finns, and it encompasses such diverse areas as the important trade cities of Copenhagen, Bergen, and Stockholm, with their large foreign populations; the rural hinterlands; and the insular outposts of Iceland and Greenland. By examining witches, wizards, and seeresses in literature, lore, and law, as well as surviving charm magic directed toward love, prophecy, health, and weather, Mitchell provides a portrait of both the practitioners of medieval Nordic magic and its performance. With an understanding of mythology as a living system of cultural signs (not just ancient sacred narratives), this study also focuses on such powerful evolving myths as those of "the milk-stealing witch," the diabolical pact, and the witches' journey to Blåkulla. Court cases involving witchcraft, charm magic, and apostasy demonstrate that witchcraft ideologies played a key role in conceptualizing gender and were themselves an important means of exercising social control.

In the Middle Ages, textual amulets--short texts written on parchment or paper and worn on the body--were thought to protect the bearer against enemies, to heal afflictions caused by demonic invasions, and to bring the wearer good fortune. In Binding Words, Don C. Skemer provides the first book-length study of this once-common means of harnessing the magical power of words. Textual amulets were a unique source of empowerment, promising the believer safe passage through a precarious world by means of an ever-changing mix of scriptural quotations, divine names, common prayers, and liturgical formulas. Although theologians and canon lawyers frequently derided textual amulets as ignorant superstition, many literate clergy played a central role in producing and disseminating them. The texts were, in turn, embraced by a broad cross-section of Western Europe. Saints and parish priests, physicians and village healers, landowners and peasants alike believed in their efficacy. Skemer offers careful analysis of several dozen surviving textual amulets along with other contemporary medieval source materials. In the process, Binding Words enriches our understanding of popular religion and magic in everyday medieval life.