History of occult sciences

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En los estudios sobre la cultura de entre-siglos, se habla frecuentemente del renacimiento del misticismo, de las ciencias ocultas y de otras formas del espiritualismo, mayormente en referencia a la obra poética de escritores modernistas, como Darío y Lugones, o para englobar los discursos críticos del  materialismo de las ciencias y del positivismo. No obstante, la cuestión de la concreta circulación de saberes y prácticas vinculadas al ocultismo no ha merecido una atención puntual hasta hace muy pocos años, al tiempo que perviven al respecto ciertos presupuestos esquemáticos, que tienden a trazar una división incontaminada de aguas entre los ámbitos vinculados a la ciencia y aquellos vinculados a un ideario espiritualista y, por ende, de corte anti-científico. El surgimiento, hacia el último tercio del siglo XIX, de una gran cantidad de sociedades y agrupaciones aunadas bajo dos modernas corrientes espiritualistas, el espiritismo y la teosofía, y en menor medida, la magnetología, es un fenómeno que, contrariamente a lo que la dicotomía anterior sugiere, se produjo en una zona de cruce entre las inquietudes espirituales y la voluntad de conocimiento científico, una zona donde la amplia gama de grises que mediaba entre el positivismo más ortodoxo y el pensamiento religioso cobró una inusitada resolución simbólica.  En los ámbitos de sociabilidad de estas instituciones, y también, en un plano más general, en los vínculos que se entablaron entre quienes compartían intereses sobre lo "oculto" ?que sólo en casos minoritarios hacían públicos- es posible investigar uno de los aspectos menos conocidos del entramado de saberes de fin-de-siglo: la gravitación que estas formas del espiritualismo moderno tuvieron entre un grupo heterogéneo de intelectuales y figuras de la cultura argentina. Lejos de las polarizaciones entre el positivismo y el anti-positivismo, entre la "cultura científica" y el modernismo, el ámbito de los espiritualismos y de las ciencias ocultas fue testimonio de una zona de "cruce", de confluencia, de diferentes perfiles de intelectual, de intereses cognoscitivos y de creencias que complejizan notablemente cualquier dicotomía.

Arabic Occult Science Of The Ninth Century
by Lynn Thorndike

وتأتي ترجمة هذا الفصل ملحقةً على كتابنا "الفكر السحري في الإسلام"، ورأيت أنه من المستحسن الاستغناء عن هوامش الفصل بالغة الطول، والتي تجاوزتها الدراسات أحياناً، واستبدالها بتعليقات الترجمة. وقد بذلت وسعي لتقديم ترجمة تخصصية لهذا العمل مستغلاً انشغالي في دراسة ذات الموضوع خلال الأعوام الماضية، فتتبعت أسماء شخصيات القرون الوسطى المذكورة هنا، بصيغتها الواردة في المراجع القديمة العربية والفارسية، وحرصت على ترجمة عناوين الكتب الواردة كما وصلتنا في المخطوطات العربية وكذا الإشارة إلى أماكن تخزينها وترقيمها. مع تعريفات موجزة عن الشخيصات الواردة، على أمل أن يكون هذا العمل مدخلاً إلى موسوعته الأصلية، ودافعاً للاهتمام بموضوعٍ هام في تاريخنا العلمي.

Consideration is given to how elements of the occult: witchcraft, magic and sorcery may be identified in the archaeological record. Working definitions of occult terminology are established before proceeding to propose a new approach, which triangulates data from historic and folkloric sources with archaeological evidence, to establish contextual narratives that stand for the past. Excavation of an occult ritual site at Barway, Cambridgeshire is presented to demonstrate how the approach works in practice. Archaeological evidence, combined with local folklore and historic accounts of spells and sorcery, identify the site as the locus of occult activity performed by cunning folk, or ‘white’ witches, during the seventeenth-century.

KEYWORDS
OCCULT, CUNNING FOLK, WITCH, WITCHCRAFT, SPELL, MAGIC, SORCERY, FOLKLORE, EAST ANGLIA, ELY, SEVENTEENTH-CENTURY, GRIMOIRE, PENDLE WITCH TRIAL, MATTHEW HOPKINS, JOHN STEARNE.

This paper is two brief prompt responses regarding "occult forces", and "magical, occult, or pseudo-scientific beliefs" in the west, in the centuries that prelude the modern era. The paper focuses on the intimate relationship between modern science and its predecessor, often referred to as the catch-all term "occult science".

From the standpoint of many thinkers in the Renaissance, astrology was science. 1 It comprised a body of knowledge that fit the criteria of verification commonly accepted for confirming information and establishing certitude about the natural world. It derived from authoritative traditions rooted in admired ages and places, illuminated by ancient wisdom. The most respected intellects had set great store by it from time immemorial. It made sense according to prevailing ideas about how the world and human nature worked. Its language was embedded in the very discourse whereby the results of scientific investigations were expressed. It seemed to conform to observations and experiences accumulated over time. Its methods were the methods of all knowledge-gathering. It used an experiential, not an experimental approach; and as such it belonged to Renaissance science and only partly to ours. And to the extent that Renaissance thinkers began to invent modes of knowledge-testing to which it could not conform, it gradually lost its grip on Renaissance minds and was superseded by other approaches. 2 Thus the story of astrology and science in the Renaissance is largely the story of science in general. No wonder Giovanni Battista Riccioli included both astrologers and astronomers together in the list he compiled at the end of the seventeenth century of experts on celestial matters from ancient to modern. And no wonder that, well into the seventeenth century and beyond, it kept its position among the studies associated with "mixed mathematics" as taught in the medical schools. And the works and days of its practitioners deserve all the attention that, for instance, the Cambridge History of Early Modern Science, or indeed the Cambridge History of Renaissance Philosophy have devoted to them. To these anthologies we also refer for a fuller discussion of the problematic term "science" in this context, adding only that for the sake of convenience "science" and "natural knowledge" will be used interchangeably in deference to historical usage when referring to our period, and clear indications will be given when anything specifically relating to the notion of "modern science" is in play.

حمایت شاهان از علوم غریبه در جهان فارسی زبان در دورۀ پس از مغول به یکباره افزایش یافت و این جریان مقدم بر تحولات مشابه در اروپای دورۀ نوزایی بود. این حمایت به طور خاص در پی رونق گرفتن علوم غریبه در میان علمای بزرگ در قلب سرزمین‌های اسلامی از میانۀ قرن هشتم هجری به بعد بود. جذابیت این علوم سبب شد تا فرمانروایان مملوک، تیموری و آق‌قویونلو عالمان علوم غریبه را غالباً در سمت‌هایی چون سیاست‌گذار و نظریه‌پرداز برای پشتیبانی از دعاوی سلطنتی خود به کار گیرند. این حکومت‌ها در قرن نهم، و سلسله‌های صفوی، عثمانی و گورکانی در قرن‌های آتی، سنت حمایت از علوم غریبه را که پشتوانۀ عقیدتی بسیار مهمی برایشان فراهم می‌کرد، ادامه دادند و در واقع، این سنت در آستانۀ هزارۀ اسلام که اوج موعودگرایی سلطنتی بود، بسط یافت.

I compiled a concise list of books primarily with non-historians in mind, which is deliberately basic and introductory, and necessarily selective and incomplete. I consider most of these titles required reading for anybody who wants to understand the complexities of interactions between science and ‘magic’ over time. The list can be accessed at http://www.forbiddenhistories.com/basic-readings/. Please share widely if you find it useful, and if you think I forgot something important please let me know!

This article examines the relevance of alchemy, astrology, and magic to Roger Bacon according to the opinions of contemporaries, of posterity, and in the history of research to the present day. The few known facts of Roger Bacon’s life and the insufficient editing of his work over a long period of time offer plenty of room for the creation of myths. During the Middle Ages the first legends already emerged about the magician Roger Bacon skilled in wonderous arts. These were joined by the image of the magus in the Age of Renaissance and romantic ideas of Bacon as inventor and alchemist in his tower in Oxford. On the other hand the English Reformation and the Enlightenment discover Roger Bacon as spearhead against superstition and pioneer of experimental science. Despite all the efforts for a historical contextualisation of Bacon and his work the charakterisations continue to be ambivalent: On one hand, the secret sciences serve as laboratory for Bacon’s new ways. On the other hand, they are marginalized because they do not match the picture of Bacon as innovator of enlightened modernity. Therefore this article concludes that the tendencies of the research on Bacon reveal the definition of science of the particular researcher, but rarley offer a sufficient contextualisation of alchemy, astrology, and magic into Roger Bacon’s self-image as scientist.

This first book entirely devoted to Byzantine science is the result of the hugely diverse goals, contexts, and accomplishments of the different scientific fields that developed through this civilisation’s eleven centuries of existence (4th-15th C.). The introductory chapter focuses mainly on the modern vs Byzantine conceptions of science and to the semantic fields covered by this term, then and now, whereas the first two chapters analyse the Christianisation of pagan science and the beginnings of Byzantine science as well as its teaching during the Byzantine civilisation. Thereafter follow eleven chapters that cover the following fields: Logic, Arithmetic, Harmonic Theory, Geometry, Metrology, Optics and Mechanics, Theories of Vision, Meteorology and Physics, Astronomy, Geography, Zoology, Botany, Medicine and Pharmacology, Veterinary medicine, Science of warfare and Occult Sciences. This volume, organized by topic, with essays by distinguished scholars offers the most comprehensive and up-to-date history of byzantine science currently available. It is an important editorial venture, aimed not only at specialists, including students of the history of Byzantine science, but the wider public, to all readers interested in medieval history in general.