Tag Archives: Magic

Mandrakes – The Devil’s Apples

If a man suffers from any infirmity in the head, let him eat of the head of this plant: or if he suffers in the neck, let him eat of its neck: or if in his back, from its back: or if in his arm, from its arm : or if in his hand, from its hand, or if in his knee, from its knee: or if in his foot, let him eat from its foot: or in whatsoever member he suffers, let him eat from the similar member of its form, and he will be better.

vitruvian_mandrake_by_vredewyrd-d5079u6vitruvian mandrake by vredewyrd

The mandragora root was said conveniently to resemble the whole human form. It was the stuff of which panaceas are made. And when perchance it did not, then the carver’s art could soon effect a resemblance! Joan of Arc (1411- 1431) was reputed to possess a mandrake mannikin which she carried with her.



thanks to http://www.medievalists.net/2013/08/05/the-devils-apples-mandrakes/

Labyrinths and Ritual in Scandinavia

Labyrinth-Danmark-747x1024“In Västergötland, Sweden, a similar type of labyrinth game was reported in 1933: Here, people used to draw labyrinths in the snow on the ice during winter. The paths would be wide enough to skate on. In the center was a girl placed, who was called the “Bride of Grimborg”. Grimborg is a medieval legendary hero well known from many parts of Sweden. According to the song of Grimborg, the hero forced his way through fences of iron and steel in order to reach the beautiful daughter of a king. He had to fight the king´s men three times before the king allowed him to marry his daughter. In the skating labyrinth, a guard, like in the legend, would stand to protect the “castle” – that is, the labyrinth. The guard would try to mislead and stop the young man playing Grimborg, who was trying to find his way to the bride.” http://freya.theladyofthelabyrinth.com/?page_id=356

with thanks to David Metcalfe https://twitter.com/davidbmetcalfe




The Sabians and their role in the development of astrological, alchemical and magical traditions

“In what is now southern Turkey stand the remnants of a city called Harran. Part of long ago Babylon, Harran was once the site of the Temple of the Moon god-Sin, one of seven temples in seven cities sacred to the seven classical planets.  Unlike the other great celestial temples, though, the Temple of the Moon in Harran continued to host astral rites long after the coming of Muhammed. From the 6th until the 11th centuries C.E., a wild Hermetic syncretism bloomed, tended carefully by a people who called Hermes their prophet, and themselves Sabians.”

“In alchemy, Jābir ibn Hayyān was known to have spent time among the Sabians, and his work displays the unique fusion of astrology, Neo-Platonism, Hermeticism, Aristotelianism and Galenic medicine developed in Harran.  Jabir’s work hugely influential work spawned a plague of pseudonymous books, and more than 3000 texts have come to be attributed to him.”

Jabir_ibn_HayyanJabir ibn Hayyan was a prominent polymath: a chemist and alchemist, astronomer and astrologer, engineer, geographer, philosopher, physicist, and pharmacist and physician. Born and educated in Tus, he later traveled to Kufa. Jābir is held to have been the first practical alchemist.

As early as the 10th century, the identity and exact corpus of works of Jābir was in dispute in Islamic circles. His name was Latinized as “Geber” in the Christian West and in 13th-century Europe an anonymous writer, usually referred to as Pseudo-Geber, produced alchemical and metallurgical writings under the pen-name Geber.


 “The Sabians of Harran played a crucial but often under-recognized role in the transmission and development of astrological, alchemical and magical traditions. Harran acted as a crucial bridge for the Hermetic arts and sciences, ferrying them from the decay of Byzantine Rome all the way to the shores of Medieval Europe half a millennia later.  Many all of the greatest Arabic astrologers, alchemists and magicians can be shown to have spent time in Harran.  Without them, astrology would not have survived the West’s dark ages, nor would the complexities of alchemy or the high cunning of astral sorceries have been passed on.


Harran hosted what were perhaps the sole inheritors and practitioners of Babylonian astral magic at a time when both the Christian and Islamic worlds were being steadily purged of them.  Yet the Sabians were not pagan fundamentalists.  Hellenistic influences abound in what record we have of the Sabians’ practice.  They embraced the metaphysics of Neo-Platonism, the experimental philosophy of Hermeticism and the science of Hellenistic astrology, forging a sophisticated framework for the Babylonian astral magick they inherited.  The Gayat Al Hakim, also called the Picatrix, a legendary planetary grimoire, emerged from this elegant syncretism, and may testify to its intricacies best.”

For full article at Clavis Journal, see here: http://clavisjournal.com/the-shadow-of-harran/

The Virga Aurea – Seventy-two magical and other related alphabets.


“In order to bring all this mass of material together, Hepburn must have had a wide range of source material to study, and it seems most likely that this material was available in the Vatican Library itself. As to what Hepburn’s motives were for publishing such a collection of alphabets, we can only speculate. He certainly produced these in a form which gave it scholarly respectability and also by heading it with the figure of the Virgin Mary, using the pun ‘Virga’ Rod-Virgin, gave it credibility in terms of the Church. The timing of the publication, 1616, right at the centre of the Rosicrucian/hermetic publishing period, suggests that Hepburn in his own way may have been responding to that impulse. Under the guise of the Virgin Mary heading the plate, Hepburn was able to publicly reveal the symbolism of many alphabets, and in particular, magical alphabets. If we further take into account Hepburn’s interest in the Kabbalah, and his translation and publication of a Solomonic occult text, I think we are justified in assuming that Hepburn may have, in some small way, contributed to the public revelation at that time of the esoteric wisdom of the past. At the very least one can suggest that he was inspired by this movement into producing the Virga Aurea. As librarian at the Vatican, he certainly would have received early copies of the Rosicrucian publications. The Virga Aurea, although a single large engraving contains such a mass of detail that an exhaustive analysis will be left till later.” By Adam McLean. First published in the Hermetic Journal 1980.

For more images and to read more about the Virga Aurea, follow the link to the article on Adam McLean’s website, below


W.B. Yeats, Magus – Lapham’s Quarterly

“Magic imbrued Yeats’ thinking so profoundly that it’s nearly impossible to disentangle the strands without rending the garment. Kathleen Raine, a poet deeply influenced by Yeats, offered a useful formula: “For Yeats magic was not so much a kind of poetry as poetry a kind of magic, and the object of both alike was evocation of energies and knowledge from beyond normal consciousness.” The salient word there is “evocation,” casting the poet as a magus conjuring verbal spirits, not from his imagination but from a higher, or a deeper, place.”

“The Rosicrucian societies that formed in Germany in the early seventeenth century were based upon this principle of the unbroken transmission of the prisca theologia—the one true faith of which all organized religions are but pale, debased reflections—by a succession of necromancers. Yeats would have known by heart the description of the magician’s powers from Christopher Marlowe’s Doctor Faustus:

These metaphysics of magicians, And necromantic books are heavenly; Lines, circles, signs, letters, and characters; Ay, these are those that Faustus most desires. O, what a world of profit and delight, Of power, of honor, of omnipotence, Is promised to the studious artisan!”

W.B. Yeats, Magus – Lapham’s Quarterly.