Medicine And Magic In Elizabethan London

Simon Forman (1552-1611) is one of London's most infamous astrologers. He stood apart from the medical elite because he was not formally educated and because he represented, and boldly asserted, medical ideas that were antithetical to those held by most learned physicians. He survived the plague, was consulted thousands of times a year for medical and other questions, distilled strong waters made from beer, herbs, and sometimes chemical ingredients, pursued the philosopher's stone in experiments and ancient texts, and when he was fortunate spoke with angels. He wrote compulsively, documenting his life and protesting his expertise in thousands of pages of notes and treatises. This highly readable book provides the first full account of Forman's papers, makes sense of his notorious reputation, and vividly recovers the world of medicine and magic in Elizabethan London.

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.

In early modern England, the practice of ritual or ceremonial magic - the attempted communication with angels and demons - both reinforced and subverted existing concepts of gender. The majority of male magicians acted from a position of control and command commensurate with their social position in a patriarchal society; other men, however, used the notion of magic to subvert gender ideals while still aiming to attain hegemony. Whilst women who claimed to perform magic were usually more submissive in their attempted dealings with the spirit world, some female practitioners employed magic to undermine the patriarchal culture and further their own agenda. Frances Timbers studies the practice of ritual magic in the sixteenth and seventeenth centuries focusing especially on gender and sexual perspectives. Using the examples of well-known individuals who set themselves up as magicians (including John Dee, Simon Forman and William Lilly), as well as unpublished diaries and journals, literature and legal records, this book provides a unique analysis of early modern ceremonial magic from a gender perspective.

The astrologer-physician Richard Napier (1559-1634) was not only a man of practical science and medicine but also a master of occult arts and a devout parish rector who purportedly held conversations with angels. This new interpretation of Napier reveals him to be a coherent and methodical man whose burning desire for certain, true knowledge contributed to the contemporary venture of putting existing knowledge to useful ends. Originally trained in theology and ordained as an Anglican priest, Napier later studied astrological medicine and combined astrology, religious thought, and image and ritual magic in his medical work. Ofer Hadass draws on a remarkable archive of Napier’s medical cases and religious writings—including the interviews he claimed to have held with angels—to show how Napier’s seemingly inconsistent approaches were rooted in an inclusive and coherent worldview, combining equal respect for ancient authority and for experientially derived knowledge. Napier’s endeavors exemplify the fruitful relationship between religion and science that offered a well-founded alternative to the rising mechanistic explanation of nature at the time. Carefully researched and compellingly told, Medicine, Religion, and Magic in Early Stuart England is an insightful exploration of one of the most fascinating figures at the intersection of medicine, magic, and theology in early modern England and of the healing methods employed by physicians of the era.

Histories of medicine and science are histories of political and social change, as well as accounts of the transformation of particular disciplines over time. Taking their inspiration from the work of Charles Webster, the essays in this volume consider the effect that demands for social and political reform have had on the theory and, above all, the practice of medicine and science, and on the promotion of human health, from the Renaissance and Enlightenment up to the present. The eighteen essays by an international group of scholars provide case studies, covering a wide range of locations and contexts, of the successes and failures of reform and reformers in challenging the status quo. They discuss the impact of religious and secular ideologies on ideas about the nature and organization of health, medicine, and science, as well as the effects of social and political institutions, including the professions themselves, in shaping the possibilities for reform and renewal. The Practice of Reform in Health, Medicine, and Science, 1500-2000 also addresses the afterlife of reforming concepts, and describes local and regional differences in the practice and perception of reform, culminating in the politics of welfare in the twentieth century. The authors build up a composite picture of the interaction of politics and health, medicine, and science in western Europe over time that can pose questions for the future of policy as well as explaining some of the successes and failures of the past.

This book places early modern philosophy and political theory into conversation with sixteenth- and seventeenth-century writing on magic: plays, spell books, treatises, and witch trial narratives. Reading works by Hobbes and Bacon alongside writing by necromancers and witch-hunters reveals a broad cultural obsession with supernatural power.

A new history which overturns the received wisdom that science displaced magic in Enlightenment Britain In early modern Britain, belief in prophecies, omens, ghosts, apparitions and fairies was commonplace. Among both educated and ordinary people the absolute existence of a spiritual world was taken for granted. Yet in the eighteenth century such certainties were swept away. Credit for this great change is usually given to science – and in particular to the scientists of the Royal Society. But is this justified? Michael Hunter argues that those pioneering the change in attitude were not scientists but freethinkers. While some scientists defended the reality of supernatural phenomena, these sceptical humanists drew on ancient authors to mount a critique both of orthodox religion and, by extension, of magic and other forms of superstition. Even if the religious heterodoxy of such men tarnished their reputation and postponed the general acceptance of anti-magical views, slowly change did come about. When it did, this owed less to the testing of magic than to the growth of confidence in a stable world in which magic no longer had a place.

Belief in spirits, demons and the occult was commonplace in the early modern period, as was the view that these forces could be used to manipulate nature and produce new knowledge. In this groundbreaking study, Mary Floyd-Wilson explores these beliefs in relation to women and scientific knowledge, arguing that the early modern English understood their emotions and behavior to be influenced by hidden sympathies and antipathies in the natural world. Focusing on Twelfth Night, Arden of Faversham, A Warning for Fair Women, All's Well That Ends Well, The Changeling and The Duchess of Malfi, she demonstrates how these plays stage questions about whether women have privileged access to nature's secrets and whether their bodies possess hidden occult qualities. Discussing the relationship between scientific discourse and the occult, she goes on to argue that as experiential evidence gained scientific ground, women's presumed intimacy with nature's secrets was either diminished or demonized.