Brink Porn

Legacy Of Mages

As humans, we are all inclined to see magic where it doesn’t exist.  This stems–in large part–from inferring causation where there is only causation; thus seeing design where there is only coincidence (“apophenia”), and seeing intentionality where it doesn’t exist (i.e. in the natural world).  Such hyperactive agency detection attributes naturalistic phenomena to the wily machinations of ethereal beings–and thus of supernatural forces.

It is one thing to hawk this or that prophecy, as seers have been doing since time immemorial.  It is quite another thing to engage in conjuring.  Both involve the (alleged) summoning of supernatural powers to make incredible things happen.  Hence both can be used to beguile.  Whether channeling or conjuring, snake oil has always been a hot seller.  When it comes to brink porn, this predilection is salient; as it captures the imagination, and can be used to manipulate people en masse.

Belief in magic (sorcery, shamanism, etc.) stems from the same superstition as animism: assigning the “intentional stance” to all of nature.  It is the immature mind that is prone to such delusive thinking; and those who are insecure that are most susceptible to cultic thinking.

We all WANT TO believe in magic; and for some, this predilection translates to believing THERE REALLY IS magic.  We all want to be enchanted, and are often apt to indulge in musings about the mystical.  Anything that might SEEM mysterious (if we let our imaginations run amok) is something we are prone to suspect might be REAL.  We entertain the notion because it intrigues…and before we know it, we end up fancying it to be TRUE.  We are often EAGER to believe things to be miraculous even when they are not. {20}  Consequently, we indulge in flights-of-fancy even if the thing we suspect happened DIDN’T EVEN HAPPEN.

It should come as no surprise, then, that there are some people to exploit this.

In “The Long History Of Exalted Figures”, I discussed the role of the demagogue (esp. qua charismatic leader) vis a vis cult activity.  It should also be noted that, when cult activity involves belief the the supernatural (as it often does), the savvy cynosure claims to command some kind of preternatural abilities–esp. divination.  Powers of clairvoyance (esp. prophecy) and of healing (esp. magically bringing about certain events) are typically ascribed to the revered leader, thus justifying his vaunted stature.

In his “The Sociology of Religion”, Max Weber even went so far as to equate the demagogue with the magus: “the magician is the person who is permanently endowed with charisma.”  Here, “charisma” meant more than just acumen in manipulating people; it was indicative of a (purported) supernatural endowment…at least in the minds of the followers.  For Weber, magic played a central role in cult activity.

It is no coincidence, then, that those who are believed to have preternatural abilities often end up being the leaders of cults; and the leaders of cults often end up claiming preternatural abilities.

Of course, this means that people must first believe that magic exists, and that it is possible for certain “special” people to harbor it.

The notion of magical figureheads is not limited to miracle workers.  The idea of MAGIC has bewitched people since time immemorial.  The ancient Greek notion of “goeteia” (charm / sorcery) inspired occult practices of theurgy [alt. “goetia”] during the Middle Ages.  Anglo-Saxons referred to it as “dry-cræft”.  

The Druids had the “draoi”.  The Vikings had the “seidrmann”.  The Sami had the “noaidi”.  The Balinese had “siwa”.  In Vedic lore, mystics were said to be imbued with magical powers were called “siddhis”.

There is a timeless intrigue regarding shamans who purport to have preternatural abilities–typically involving powers of divination or the ability to summon supernatural forces and bend them to their will.  One of the earliest instances of such legend was Egyptian sage, Im-hotep, dating from the 27th century B.C.

According to the Roman chronicler, Celsus (early 2nd century A.D.), throughout the Middle East, there were myriad figures who were said to have accomplished wonders; and even Jesus Christ HIMSELF spoke of them.  (That is: JoN was aware that he was one of many figures who claimed supernatural feats.)  The archeological records supports this.  Indeed, various papyri from the era tell of sorcerers who (were said to have) performed miracles as healing the sick, conjuring food, and even stilling storms.

Apocryphal tales of warlocks / witches, sorcerers / sorceresses, wizards, soothsayers, and other kinds of magicians have proliferated since Classical Antiquity–largely due to the universal human fascination with the paranormal. {18}  Note, for example, the Apollonian Sibyllae [sorceresses] of Cumae (a.k.a. the “Cumaean Sibyl”; most famously, the Cimmerian sibylla, Carmentis of Cumae), of Tibur, of Samos, of Pythia (a.k.a. the “Delphic Sibyl”; not to be confused with the later “Oracle of Delphi”), of Dodona / Epirus, and of Erythrae (a.k.a. the “Erythraean Sibyl”).

Other notable examples in the ancient world include:

• Hellenic oracle, Trophonius of Livadeia [Boeotia]
• Tiresias of Thebes
• quasi-mythic Hellenic prophetess, Kassandra of Troy
• Ionian oracles, Mopsus of Klaros and Calchas of Argolis [Anatolia]
• Apollonian priest, Abaris of Hyperborea
• Greek sorceress, Circe of Aeaea [alt. “Aiaia”]
• Athenian prophetess, Diotima of Mantinea
• Egyptian oracle of Per-Wadjet at Buto
• Egyptian oracle of Amon at the Siwa Oasis [alt. “Ammonium”]
• Egyptian sorcerers Jannes and Jambres {27}
• Iberian sorceress, Medea of Colchis {25}
• Greek oracle / witch-doctor, Erichtho of Thessaly
• Greek soothsayer, Melamp[o]us of Pylos / Argos [ref. the Amythaides; ref. Hesiod’s “Melampodia”]
• Canaanite medium, the witch of Endor
• Etruscan prophetess, Vegoia of Tarchuna
• Roman “rex” [king] of Nemi (lake) at Aricia
• Hasmonean (Maccabeean) “cohen gadol”, Yohanan [h]Urkanos (alt. Ioannes of Hyrcania; a.k.a. “John Hyrcanus”)
• Cypriot (Jewish) magician, Atomus of Caesarea
• Bructeri (Germanic) priestess, Veleda of Batavia
• Samaritan sorcerer, Simon Magus; and his (Simonian / Gnostic) apprentice, Menander
• Greek sorceress, Aglaonice of Thessaly
• Anatolian magician, Thascius Caecilius Cyprianus of Antioch (a.k.a. “Cyprianus”)
• Athenian seer, Lampon [associated with the fountain of Thurii / Thurium]
• Libyan queen, Lamia (in Greek lore)

…to name 26. {21}

Magic was an integral part of the Abrahamic tradition.  In Genesis, Joseph used a silver goblet for divining (44:5).  Scrying was the practice of gazing into a cup or bowl to see the future; and was used through the Middle Ages.  Jacob’s wife, Rachel, used magical potions to become pregnant (30:14-22).  In Exodus, the High Priest [“kohen gadol”] used Urim and Thummim (a pair of divining objects) to ascertain the will of the Abrahamic deity (28:30).  Moses turned his staff into a snake on two occasions (4:3 and 7:10).  In Numbers, we hear of the insolent Bilam of Moab (alt. “Balaam) in chapter 22.  In First Samuel, King Saul disguises himself and visits the local witch, asking her to call up the ghost of Samuel so that he may receive council on how to defeat the Philistines (28:11–15).  In Second Kings, Elisha uses an incantation to curse 42 boys who have taunted him.  The boys are then mauled by a bear (2:23-25).  And in Second Chronicles, the prophet Azariah ben Oded is said to have channeled messages from the Abrahamic deity (to King Asa).

Throughout Judaic lore, we are treated to tales of various mages–most notably: Huldah the prophetess, Gad the Seer, Iddo the Seer, and Ahijah of Shiloh.

The dichotomy of miracle vs. magic is a false one–creating a superficial distinction without a fundamental difference.  The former is used for instances that are endorsed (the workings of the designated deity); the latter for instances that are not endorsed (demonic forces).  A wondrous miracle is GRANTED; whereas dark magic is SUMMONED.  The former is seen as a blessing (associated with Faith); the latter as a curse (associated with the occult).  While the semiotics is adjusted according to our interests (think of the specious categorization of religion vs. cult), the underlying phenomenon is the same.  Either way, we imagine supernatural forces that bridge the gap between our wishes and our capabilities.  Magic exists in the gap between what we WANT to do and what we KNOW HOW to do–a gap that narrows with scientific understanding.  Whether we call it “belief” or “superstition” only reflects our biases.

And so it went.  During Late Antiquity, Proclus of Athens (a disciple of the Syrian Neo-Platonic mystic, Iamblichus of Qinnasrin) composed his “Elements of Theology”, which merged theurgy (esp. a fascination with the Chaldean Oracles) with Neo-Platonism.

Around the time that Mohammed of Mecca would have lived, there were tales of the Gaelic prophet, Ruadan mac Fergusa Birn (a.k.a. “Rowan”).  The Koran mentions an Arabian prophet, Saleh of Thamud, over and over again (7:73-79, 11:61-69, 26:141-158, 54:23-31, and 91:11-15).  He was likely the subject of local (Hizaji) legend; and was incorporated into the revamped Abrahamic lore.

The notion of “mysticism” derives from the Greek lexeme for “conceal”; with the connotations of that which is concealed (from what is normally seen).  This invariably had cultic implications–as demonstrated by “mystikos”, a term that intimated initiation (that is: some sort of sacred rite).

Until the advent of modern medicine (a.k.a. ACTUAL medicine), the line between witchcraft and “medicine” was usually blurred.  Note, for example, the medieval Anglo-Saxon books of remedies / cures, the “Lacnunga” and the so-called “Medicinale Anglicum” (referenced as “the book ordered by Bald and compiled by Cild”), which offered charms and incantations.  Such sources offered nothing in the way of bona fide medicine; yet were used as medicinal guides.

In the 11th century, magic / astrology was being passed off as “science” by the Andalusian polymath, Maslama al-Majriti of Cordoba.  In the late 15th century, the Florentine thinker, Marsilio Ficino composed the “Vita Libri Tres” [Three Books on Life], which conflates magic / astrology with medicine.  Even as late as the 20th century, Roman Catholics were trying to cure ailments by exorcizing demons.  In the Muslim world, some still believe in “djinn”.

It should be noted that the term “occult” is a misleading one.  We tend to describe something as “occultist” / “cultic” when it emphasizes an esoterica (esp. in the form of mysticism) over prevailing institutionalized dogmas–prizing the arcane over the mainstream.  In other words, we characterize cult activity as an instance of “the occult” when it is weird or unconventional–operating at the margins of society in ways we find to be strange, or even creepy.  This taxonomy says more about us–and what we find to be normal–than it does about the merits of the activity being described.  

Occult magic is often dubbed “shamanism” by the cultures that embrace it.  Such a vocation has existed in countless forms since time immemorial; in cultures around the world.  Shamanistic traditions can be found throughout history, in which seers of countless sorts (from voodoo witch-doctors to carnival fortune-tellers) are consulted to proffer information unavailable to the rest of us; and/or to invoke invisible powers to make certain things happen (e.g. Faith healers and spell-casters).  From Mali’s “Dogon” to Mongolia’s Tengri-ists to India’s Shaiva “Aghori”, the shamanistic tradition is ubiquitous in primitive cultures.

During the Dark Ages, witchcraft was a prominent concern–as attested by the 7th-century “Paenitentiale Theodori” (alt. “Iudicia Theodori”), an alarmist tract composed by the Archbishop of Canterbury, Theodore of Tarsus.  The “The Pactus Legis Alamannorum” (also in the 7th century) mentions witchcraft as a crime.  Pursuant to an influx into Europe of texts on magic and diabolism from the Islamic world (during the early 12th century), the practice of necromancy became popular.  Fascination with demonology may well have come from the Arabian conception of “djinn”: evil genies comprised of fireless smoke. {22}

In Dar al-Islam, fascination with the occult permeated Sufi circles–as demonstrated by the Andalusian mystic, “Maslama” Abu al-Qasim al-Qurtubi al-Majriti of Cordoba in the late 10th century.  Also note the Maghrebi mystic, Ahmad ibn Ali al-Buni, who composed a grimoire entitled the “Shams al-Ma’arif wa Lata’if al-Awarif” [The Sun of Gnosis and the Subtleties of Elevated Things] in the late 12th / early 13th century.  In the Muslim world, such arcana (variations of theurgy and Hermeticism) was variously known as “simiya” [signs], “ruhaniya” [spirituality], and “ilm al-hikma” [knowledge of the wisdom].

When it came to embellishing historical figures, the Greeks told tales of princess Deianeira of Calydon.  Such fanciful musings suffused folklore. Preternatural qualities were ascribed to Lilith (Abrahamic), Eisheth (Kabbalistic), the “qarinah” (Arabian), and the Succubus (Greco-Roman). Subsequently, there emerged legends of:

• the Egyptian sorcerers, Jannes and Jambres in Judaic lore
• the mysterious phantom-queen, “Morrigan” in Gaelic lore {26}
• the ethereal “Ceridwen” in Welsh lore
• the “volva” [wand-carriers] and “seidkona” [practitioners of “seidr”] in Norse lore
• the heroic “Väinämöinen” in Finnish lore
• the Germanic priestesses / prophetesses, Albruna, Veleda, and Ganna of the Bructeri (1st century) and Semnonian / Egyptian seer, Waluburg of Elephantine (2nd century) in Saxon lore
• the nefarious sorceress-queen, Louhi of Pohjola in Karelian lore
• the Azna sorceress-queen, Sarraounia Mangou in Hausa (West African) lore
• the Yayoi shaman ruler, Himiko / Pimiko of Yamatai-koku [Wa] in Japanese lore
• the Lakota prophetess / sorceress, “Pte-Ska-Win” [White Buffalo Calf Woman] in Native American lore

…and countless other enchantresses around the world.

Throughout Renaissance Europe, witchcraft became a source of paranoia for Roman Catholics after German theologian, Johannes Nider of Swabia wrote “Formicarius” in the 1430’s.  Witches were referred to as “maleficarum” (“malefica” / “maleficium” means malevolent / dark magic; a.k.a. sorcery).  The church’s obsession with “diabolism” was put into overdrive by (German) Dominican Inquisitor, Heinrich Kramer in the late 15th century, with his “Malleus Maleficarum” (c. 1487).  Even King James of England wrote a tract on the topic: “Daemonologie” (c. 1597).  The idea became such a source of intrigue, Ambrosian (Italian) priest, Francesco Maria Guazzo wrote a successful witch-hunter’s manual, “Compendium Maleficarum” in 1608.

Sorcerers / Sorceresses have bewitched crowds around the world since before the modern age.  There have been myriad prominent instances of such folkloric figures since the Middle Ages.  Some of the more renown include:

• Lin Moniang of Guang-zhou / Fujian [later deified as “Mazu”] (10th-century China)
• “Onmyoji” [wizards], Kamo no Yasunori and Abe no Seimei (10th-century Japan)
• Cyrridven of Llyn Tegid / Gwynedd [a.k.a. “Kerdwin”; “Ceridwen”] (12th-century Wales)
• Angéle de la Barthe of Toulouse (13th-century France)
• Malian [Mandinka] sorcerer-king, Soumaoro Kanté of the Sosso (13th-century West Africa)
• Alice Kyteler of Kilkenny (14th-century Ireland)
• Aradia of Tuscany (14th-century Italy)
• Abra-melin (15th-century Egypt)
• Maria Lionza of Yaracuy (early 16th century Venezuela)
• Agnes Sampson of Keith (16th-century Scotland)
• Jack of Kent (16th century Wales)
• Ursula Southeil of Yorkshire [a.k.a. “Mother Shipton”] (16th century England)
• Agnes Waterhouse of Essex (16th-century England)
• Balthaser von Bernbach of Fulda (late 16th- / early 17th-century Germany)
• Maret Jonsdotter of Blakulla (17th-century Sweden)
• Catherine Montvoisin [a.k.a. “La Voisin”] (17th-century France)
• Florence Newton of Youghal (17th-century Ireland)
• Baba Keenaram of Varanasi (early 18th-century India)
• Oromo sorceress, Makhore of Jimma (18th-century Ethiopia)
• Hassidic seer, Yaakov Yitzchak [Jacob Isaac] Horowitz of Lublin (late 18th / early 19th century)
• Voodoo priestess, Marie Catherine Laveau of New Orleans (19th-century America)
• Alphonse Louis Constant [a.k.a “Eliphas Levi”] (19th-century France)
• Gerald Brosseau Gardner (20th-century England)
• Edith Rose Woodford-Grimes of New Forest [a.k.a. “Dafo”] (20th-century England)
• Purepecha witch-doctor, Don Pedro Jaramillo of Guadalajara [a.k.a. “the healer of Los Olmos creek”] (20th-century Texas)
• Sathya Narayana Raju [a.k.a. “Sathya Sai Baba”] (20th-century India)

There are a plethora of tall-tales about “miracle working”; but the most absurd are found in Christendom–primarily due to the institution of saint-hood.  For any figure canonized, he/she is required to have (purportedly) performed “miracles”…which is, of course, impossible given that “miracles” (in the supernatural sense) do not exist.  Consequently, fantastical anecdotes must be concocted post-hoc (and thus retro-actively imputed to the vaunted figure) in order to “beautify” the designated figure.  This daffy Vatican practice continues to the present day. {22}

Fortune telling is especially effective when a sense of urgency is propounded. The same goes for narratives, which is why any cosmogony that tells us that we are on the verge of monumental events will captivate those of us eager to be captivated.

The human fascination with miracle-workers persists, often with New Age packaging.  So long as there is credulity coupled with a thirst for enchantment, there will always be charismatic hucksters peddling mysticism.  Our insatiable urge to believe in magic is what drives us to “magic shows”…even when we realize that nothing paranormal is really happening. It is enough that we WANT to believe. And belief often trumps Reality.