Llewellyn's Complete Book of Ceremonial Magick: A Comprehensive Guide to the Western Mystery Tradition: 14

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El-Zein, Amira (2009). Islam, Arabs, and the Intelligent World of the Jinn. Syracuse, New York: Syracuse University Press. p.77. ISBN 9780815650706. A large number of magical papyri, in Greek, Coptic, and Demotic, have been recovered and translated. [91] They contain early instances of:

Studies in East European Jewish Mysticism and Hasidism, Joseph Weiss, Littman Library; chapter: "The Saddik – Altering the Divine Will", p. 192 a b Elber, Mark. The Everything Kabbalah Book: Explore This Mystical Tradition--From Ancient Rituals to Modern Day Practices, p. 137. Adams Media, 2006. ISBN 1-59337-546-8

Where they overlap.

Related post-Marxist approaches have further illuminated magic’s relation with political-economic dynamics, such as the rapid development of capitalist markets disrupting pre-existing social arrangements and spreading anxieties across social bodies. Michael Taussig (1977), for example, has explored how in the 1960s, impoverished labourers in Latin American mines and sugar plantations employed the occult idiom of ‘the devil’ and the trope of the Faustian pact – the risk of losing one’s soul – to make sense of their work. These ideas were used to express intellectual and moral statements about the ‘hidden’ mechanisms of aggressive capitalism, such as uncompensated labour, the extraction of surplus value with the amassment of wealth into a few private hands, and commodity fetishism. If any wizard therefore or person imbued with magical contamination who is called by custom of the people a magician...should be apprehended in my retinue, or in that of the Caesar, he shall not escape punishment and torture by the protection of his rank. Middle Ages [ edit ] Part of a series on Mair, Victor H. (2015). "Old Sinitic *M γag, Old Persian Maguš, and English "Magician" ". Early China. 15: 27–47. doi: 10.1017/S0362502800004995. ISSN 0362-5028. S2CID 192107986.

The context in which scholars framed their discussions of magic was informed by the spread of European colonial power across the world in the modern period. [144] Hammond, Dorothy (1970). "Magic: A Problem in Semantics". American Anthropologist. 72 (6): 1349–1356. doi: 10.1525/aa.1970.72.6.02a00080. Carrasco, David; Warmind, Morten; Hawley, John Stratton; Reynolds, Frank; Giarardot, Norman; Neusner, Jacob; Pelikan, Jaroslav; Campo, Juan; Penner, Hans; etal. (Authors) (1999). Merriam-Webster's Encyclopedia of World Religions. Edited by Wendy Doniger. United States: Merriam-Webster. p.1064. ISBN 9780877790440.Abusch, I. Tzvi; Toorn, Karel Van Der (1999). Mesopotamian Magic: Textual, Historical, and Interpretative Perspectives. Brill. ISBN 978-90-5693-033-2 . Retrieved 15 May 2020. Bremmer, Jan N. (2002). "The Birth of the Term Magic". In Jan N. Bremmer; Jan R. Veenstra (eds.). The Metamorphosis of Magic from Late Antiquity to the Early Modern Period. Leuven: Peeters. pp.1–2. ISBN 9789042912274. 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. [57] Flint, Valerie I. J. (1991). The Rise of Magic in Early Medieval Europe. Princeton: Princeton University Press. ISBN 978-0691031651. The polemical discourses about magic influenced the self-understanding of modern magicians, several whom—such as Aleister Crowley —were well versed in academic literature on the subject. [153]