Michael Psellus On The Operation Of Daemons De Operatione Daemonum

Michael Constantine Psellus (1018-1178 C.E.) was one of the most notable writers and philosophers of the Byzantine era, the driving force behind the university curriculum reform designed to emphasize the Greek classics. This essential book delves into the life and scholastic contributions of Psellus. Most importantly, it explains exactly how the ancient Byzantines perceived the nature of Daemons--a critical component to truly understanding The Key of Solomon, and other classic texts on magical Hermetic knowledge.

Michael Psellus (1018 - 1178 C.E) forms the bridge between the ancient classical view of the daemon as a beneficial guiding spiritual presence (a link between man and the gods) and the later Christian view of demons as intrinsically evil. His writing helps to explain both of these aspects, and the evolution from one to the other. Psellus was a noted author and philosopher of the Byzantine era in the Greek speaking part of the Roman Empire centred on modern Istanbul. Up until the arrival of the Arabs in the 7th century, the Byzantine empire was one of the strongest economies of Europe, being at the western end of the silk road from China. Psellus was a very practical man, being an illustrious political advisor to a succession of emperors, but was also interested in angels and demons. He was the driving force behind the university curriculum reform designed to emphasise the Greek classics, especially Homeric literature rather than just Christian theology. He was also adept at astronomy, medicine, music, theology, jurisprudence, physics, grammar and history. This work, 'Dialogue on the Operation of Daemons, ' has been repeatedly cited in serious and academic literature and offers an interesting look at the Orthodox Christian conceptions of the roles of daemons and devils. His dialogue between Timothy and Thracian explores this line of thought in a truly Platonic form.

The significance of Henry More's vitalist philosophy in the history of ideas has been realized relatively recently, as the bibliography will reveal. The general neglect of the Cambridge Platonist movement may be attributed to the common prejudice that its chief exponents, especially More, were obscure mystics who were neither coherent in their philosophical system nor attractive in their prose style. I hope that this modern edition of More's principal treatise will help to correct this unjust im pression and reveal the keenness and originality of More's intellect, which sought to demonstrate the relevance of classical philosophy in an age of empirical science. The wealth of learning -- ranging as it does from Greek antiquity to 17th century science and philosophy -- that informs More' s intellectual system of the universe should, in itself, be a recom mendation to students of the history of ideas. Though, for those in search of literary satisfaction, too, there is not wanting, in More's style, the humour, and grace, of a man whose erudition did not divorce him from a sympathetic understanding of human contradictions. As for More's elaborate speculations concerning the spirit world in the final book of this treatise, I think that we would indeed be justified in regarding their combination of classical mythology amd scientific naturalism as the literary and philosophical counterpart of the great celestial frescoes of the Baroque masters.

This is the first complete modern edition of Henry More's long philosophical poem, A Platonick Song of the Soul (1647). This early work, written in Spenserian stanzas, is a sustained literary presentation of the Neoplatonic doctrine of the immateriality and immortality of the soul. The Introduction to this book discusses both the literary background of the work and its varied philosophical and scientific sources, from Plotinus to Ficino and Galileo.

The definitive compilation on witchcraft and witch hunting in the early modern era exploring significant people, places, beliefs, and events. Encyclopedia of Witchcraft: The Western Tradition is the definitive reference on the age of witch hunting (approximately 1430–1750), its origins, expansion, and ultimate decline. Incorporating a wealth of recent scholarship in four richly illustrated, alphabetically organized volumes, it offers historians and general readers alike the opportunity to explore the realities behind the legends of witchcraft and witchcraft trials. Over 170 contributors from 28 nations provide vivid, documented descriptions and analyses of witchcraft trials and locations, folklore and beliefs, magical practices and deities, influential texts, and the full range of players in this extraordinary drama—witchcraft theorists and theologians; historians and authors; judges, clergy, and rulers; the accused; and their persecutors. Concentrating on Europe and the Americas in the early modern era, the work also covers relevant topics from the ancient Near East (including the Hebrew and Christian Bibles), classical antiquity, and the European Middle Ages.

Since the dawn of history people have used charms and spells to try to control their environment, and forms of divination to try to foresee the otherwise unpredictable chances of life. Many of these techniques were called 'superstitious' by educated elites. For centuries religious believers used 'superstition' as a term of abuse to denounce another religion that they thought inferior, or to criticize their fellow-believers for practising their faith 'wrongly'. From the Middle Ages to the Enlightenment, scholars argued over what 'superstition' was, how to identify it, and how to persuade people to avoid it. Learned believers in demons and witchcraft, in their treatises and sermons, tried to make 'rational' sense of popular superstitions by blaming them on the deceptive tricks of seductive demons. Every major movement in Christian thought, from rival schools of medieval theology through to the Renaissance, the Reformation, and the Enlightenment, added new twists to the debates over superstition. Protestants saw Catholics as superstitious, and vice versa. Enlightened philosophers mocked traditional cults as superstitions. Eventually, the learned lost their worry about popular belief, and turned instead to chronicling and preserving 'superstitious' customs as folklore and ethnic heritage. Enchanted Europe is the first comprehensive, integrated account of western Europe's long, complex dialogue with its own folklore and popular beliefs. Drawing on many little-known and rarely used texts, Euan Cameron constructs a compelling narrative of the rise, diversification, and decline of popular 'superstition' in the European mind.

Psellus here delivers one of the more in depth works on demonology which has ever been made. Categorizing demons in the form of a Socratic dialogue between Timothy and Thracian, Psellus remarks upon the form, goals, and nature of the demonic realm in all its subsets. We see here, for the more secular reader, as well, a description of possession as a de facto mental state, and a description of speaking in tongues under such power as well. Moreover, the use of mind altering substances as a way of communication with such entities is not explicit here but indeed is implied.