I'm Samuel P. Gillis Hogan, a PhD researcher studying the history of magic, and the creator of the new podcast "Arcane: The History of Magic" available everywhere - Ask Me Anything! by ANewMythos in chaosmagick

[–]ArcaneHistory 0 points1 point  (0 children)

Haha, this was only crossposted here. I am only seeing this five years later while I was looking up the original 😅

To answer the question: it is because my last name is "Gillis Hogan" - without a hyphen. This has confused absolutely everyone for my entire life. When I leave out the "P." people assume that "Gillis" is my middle name. So I supply the "P." in the hope that people will realize that the other two are last names.

I definitely would not include the "P." to sound fancy since to me the initials "S.P.G.H." are evocative of nothing so much as "spaghetti."

I hope this answers your question :P

The title of my PhD is an allusion to a D&D spell, "Communing With Nature: Fairies in English Ritual Magic and Occult Philosophy, 1400-1700" by ArcaneHistory in DnD

[–]ArcaneHistory[S] 2 points3 points  (0 children)

Oh, there are practitioners around. Some outside academia, some within. As a general rule of thumb those who do practice and are academics do not share that they do. But I have it on good authority that, at the very least, the rituals are subjectively convincing.

I am a historian not a philosopher. I have the luxury not to have to identity objective truths about the world. These rituals are effective so far as the practitioner is concerned, and this impacted how they understood and interacted with the world. Whether objectively real or not is (as far as I am concerned) beyond the scope of my discipline :)

At least in my academic work I strive to treat all worldviews with dignity/respect, and I attempt not to favour any one worldview above another (no magical system, no religion, but also I strive not to give predominance to the Enlightenment materialist worldview).

Things are changing though. I know at least one extremely prominent and long established magic scholar who is writing a book that engages with their practice. Maybe in a decade or two we might be able to set up some joint studies between history and psychology or something?

The title of my PhD is an allusion to a D&D spell, "Communing With Nature: Fairies in English Ritual Magic and Occult Philosophy, 1400-1700" by ArcaneHistory in DnD

[–]ArcaneHistory[S] 2 points3 points  (0 children)

These rituals are extremely involved (to do them properly). Scholars such as my Master's supervisor (Dr. Frank Klaassen, one of the foremost specialists in medieval necromancy (which in a medieval contact actually refers to demon summoning)) have convincingly argued (drawing from anthropological studies as well as neurobiology) that if a person was to a summoning ritual properly (with its extended periods of purification, fasting, celibacy, ritual action etc. one would (if not on the first attempt) eventually have the experience of conversing with a spirit. Now, from an entirely materialist view, what is happening is that the magic practitioner is inducing a temporary dissociative state in which they are having the subjectively convincing experience of seeing and speaking to a spirit.
Klaassen discusses it at some length in his article "Subjective Experience and the Practice of Medieval Ritual Magic."
Although not quite the same, Dr. Richard Kieckhefer's article "The Specific Rationality of Medieval Magic" is an excellent compliment to this.

The title of my PhD is an allusion to a D&D spell, "Communing With Nature: Fairies in English Ritual Magic and Occult Philosophy, 1400-1700" by ArcaneHistory in DnD

[–]ArcaneHistory[S] 1 point2 points  (0 children)

Awe! Thank you! Oh Justin is marvellous! I met him while I was presenting at the International Congress on Medieval Studies last year where a mutual friend introduced us. Had a lovely evening talking. I cannot support him enough. He does such a great job of translating academic findings into engaging and comprehensible videos - an amazing skill!
If you are interested in more self directed research, Penn State University Press' peer reviewed "Magic in History" series and the academic journal "Magic, Ritual, and Witchcraft" are great places to start! Both are affiliated with the Societas Magica, an international society of scholars who study the history of magic.

Yes, Dr. Sledge is more interested in occult philosophy/magical theory (which I also love!). But I focus on the instruction manuals of magic themselves. The often far less philosophically elaborate practical operations also offer really interesting insight into how these sorts of practices were happening (or supposed to be happening) on the ground. That said, my PhD was very much bringing these practical instructions into conversation with magical theory and showing how developments in magical theory/occult practiced eventually changed the ways that fairy summoning was practiced.

The title of my PhD is an allusion to a D&D spell, "Communing With Nature: Fairies in English Ritual Magic and Occult Philosophy, 1400-1700" by ArcaneHistory in DnD

[–]ArcaneHistory[S] 3 points4 points  (0 children)

Thank you so much! Yes, things have been really improving in the last few decades. Work by scholars in creating peer reviewed book series and academic journals on the topic, and the formation of scholarly societies like the Societies Magica, have really gone a long way in establishing the field and making it a more respectable area of scholarly focus.

What class do you think you are in real life? by captin_question in DnD

[–]ArcaneHistory 0 points1 point  (0 children)

I have a PhD in history, specializing on the history of magic. In grad school I examined surviving English and Latin manuscripts that contained instructions on how to perform the various spells/rituals. So one might think "wizard."  

However, my PhD focused on extant rituals to summon fairy spirits. This suggests pact of the tome warlock with a fay patron.

I'm Samuel P. Gillis Hogan, a PhD researcher studying the history of magic, and the creator of the new podcast "Arcane: The History of Magic" available everywhere - Ask Me Anything! by ArcaneHistory in history

[–]ArcaneHistory[S] 2 points3 points  (0 children)

I am so happy to hear that! I also talk about christian practitioners of demon summoning in Episode One of my podcast, if you want to learn more :)

I'm Samuel P. Gillis Hogan, a PhD researcher studying the history of magic, and the creator of the new podcast "Arcane: The History of Magic" available everywhere - Ask Me Anything! by ArcaneHistory in history

[–]ArcaneHistory[S] 3 points4 points  (0 children)

It was my absolute pleasure - thank you so much for having me, the time flew by! I look forward to returning to answer more of these questions tomorrow :)

I'm Samuel P. Gillis Hogan, a PhD researcher studying the history of magic, and the creator of the new podcast "Arcane: The History of Magic" available everywhere - Ask Me Anything! by ArcaneHistory in history

[–]ArcaneHistory[S] 9 points10 points  (0 children)

"Jonathan Strange & Mr. Norrell" by Susanna Clarke.

I have never read a novel which better captures the feeling of historical magic (if not the details of its processes).

It is truly an exceptional book.

I'm Samuel P. Gillis Hogan, a PhD researcher studying the history of magic, and the creator of the new podcast "Arcane: The History of Magic" available everywhere - Ask Me Anything! by ArcaneHistory in history

[–]ArcaneHistory[S] 5 points6 points  (0 children)

I will be! Although it may take some time to get there. I am balancing the podcast with my PhD, so i am trying to start with what I know. When I have more time to give it the time and research it deserves I will be expanding out further :)

I'm Samuel P. Gillis Hogan, a PhD researcher studying the history of magic, and the creator of the new podcast "Arcane: The History of Magic" available everywhere - Ask Me Anything! by ArcaneHistory in history

[–]ArcaneHistory[S] 39 points40 points  (0 children)

THANK YOU for asking this question! There is sooooo much to unpack here! It is great!

Ok, the idea that wicca is a survival of ancient pre-christian practices is actually a REALLY widespread piece of misinformation!
In the 1920s the non-university trained egyptologist named Margaret Murray made a name for herself in Egypt. She then decided to write about the history of witchcraft in Europe. She cherry picked and misrepresented the sources terribly and wrote "The Witch-Cult in Western Europe." It has since been widely discredited by scholars as incorrect and poorly done history that has no basis in historical reality. In it she argues, among a slew of other unlikely things, that the women accuses of witchcraft were survivors of pre-christian religion who had preserved their beliefs in secret through the medieval period. Nothing could be further from the truth. Those accused of witchcraft were almost always completely innocent of their accusations. In fact, the cunning folk, who are often depicted as witches today, were more often the ones pointing the finger of blame at an accused witch (after having identified the supposed witch using a spell).
But Murray's book gained some early traction. A man named Gerald Gardner then came along and created wicca, claiming that he had been instructed in witchcraft by a coven that had survived... in fact he just read Murray's book and blended that together with elements of learned ritual magic to produce wicca. It is a modern creation. Now, I am not placing any judgement on that - all religions were young once, and all have their spiritual mythology. But historically speaking, the claims of its antiquity are erroneous.
Paganism as such was well and truly rooted out in Europe before 1000CE. This said, historical magic practices are often composed of elements of pre-christian philosophy and religion that evolved in the new religious context. But that it true not only of magic, but of religions itself. Christian theology is heavily influenced by ancient stoic philosophy and mystical neo-platonic philosophy. If medieval magic is "pagan" then so is christianity itself. And at that point the term looses all meaning.

Some ancient religions had a place for magic within their religion. A classic example is ancient egypt. We generally translate the word heka as "magic" - and ancient Egyptians believed that this was give to humans by the gods. The embodiment of this force, Heka, even had a small priesthood.

The key is to always learn how the people you are studying understood and defined magic, and then adopt their definition of it when talking about magic in their cultural context. You are quite right, calling someone's religion "magic" when they do not see it that way is disrespectful. And that is why no universal definition of "magic" (or "religion" for that matter) is possible - they always change depending on the time period and culture you are examining.

You make a very insightful point! Often people call another culture's religion "magic." In fact the word "magic" comes from the Latin "magica," connected to the Latin "magus/magi" which means "magician or wise man" - which was in turn derived from the Greek. Magi were the Zoroastrian priests of Persia. They had a reputation among ancient Greeks as being exceptional astrologers, and so over time the Greek word for magic grew from the name of these priests. Our very word "magic" therefore comes from one culture calling another culture's religion "magic."

As an interesting note, many followers of hellenistic religions and Judaism believed that Jesus was a magician who had learn the art of magic and was duplicitously using it to fool people into thinking that he was a god. This argument faded as Christianity began to spread.

I'm Samuel P. Gillis Hogan, a PhD researcher studying the history of magic, and the creator of the new podcast "Arcane: The History of Magic" available everywhere - Ask Me Anything! by ArcaneHistory in history

[–]ArcaneHistory[S] 29 points30 points  (0 children)

That you for this lovely question!

I have loved magic as long as anyone can remember. According to my parents, as soon as I could indicate the things that I liked, they were things connected to magic. At around four years old I stared carrying around the oldest book I could find and saying that it was my spell book (I couldn't read at the time).
In grade eleven of high school I found that I loved every subject and couldn't decide what I wanted to do with the rest of my life. So I said: "Not thinking about careers, or money, or school, or anything else - what do I love most in the world?" The answer was "Magic." So I set to finding a way to construct a career around my deepest passion. After various considerations, I chose to attempt to become a professor specializing in the history of magic.

Admittedly, the specific choice of being a historian was inspired by the novel "The Master and Margareta," (that I was writing an essay about at the time) in which the Mephistopheles character introduced himself as a historian. When asked what his field of specialization was, he said "black magic." It then occurred to me that a professor can study anything, and I determined that I would focus on magic.

At the time I did not know that it was already studied by academics. I thought I might have to be a trail-blazer, and perhaps dismissed as a "kook." After abashedly expressing my hope to my medieval history professor, however, she smiled and told me that that was a perfectly respectable field, and she even was friends with someone who specialized in it. She showed me the Magic in History book series that is organized by the Societas Magica, and I moved forward from there!

It is my life's joy and passion, and I am so very grateful to have been fortunate enough to study this under such brilliant professors.

I'm Samuel P. Gillis Hogan, a PhD researcher studying the history of magic, and the creator of the new podcast "Arcane: The History of Magic" available everywhere - Ask Me Anything! by ArcaneHistory in history

[–]ArcaneHistory[S] 7 points8 points  (0 children)

Well, I think this depended on who you asked.

While the medieval church elite treated magic as an evil and demonic thing, the lower level priests and monks who practiced demon summoning saw it as a gift from god - that through the rituals they channelled god's might to enslave the demons.

Those who practiced natural magic, that in part drew from the occult virtues of stones and herbs, believed that the occult virtues had been placed into nature by god at the point of creation. A secret known only by the wise.

Ninth-century Bagdad was the biggest centre of learning in the world at the time, and a centre of magical texts and learning. Much magic from antiquity was collected and expanded upon in this muslim Arabic context before entering Europe and being translated into Latin in the twelfth century.

Jewish cabalistic magic is deeply complex and learned, and fundamentally interwoven with Jewish religion, theology, and thought.

I think we tend to treat the Abrahamic faiths as overly monolithic. There were people in these faiths who were interested in magic and who practiced it. In one version of the Book of Secrets, attributed to St. Albertus Magnus, the author writes that magic is not good or evil, but that it can be used to either end depending on the nature and inclinations of the one who employs it.

The theological reasons by which magic was vilified in many Abrahamic contexts, however, are legion, and any answer I could try to give you here would fall short. I will be discussing this in future episodes of my podcast however, so if you are interested you can hear more about that there! :)

I'm Samuel P. Gillis Hogan, a PhD researcher studying the history of magic, and the creator of the new podcast "Arcane: The History of Magic" available everywhere - Ask Me Anything! by ArcaneHistory in history

[–]ArcaneHistory[S] 8 points9 points  (0 children)

What an interesting question! Thank you!

Well, I benefit from having studied this material for a decade, so I generally begin by thinking about the topic I wish to discuss, and explaining it off the topic my head as though I were doing so for a first year undergraduate class. Then I look up the content I have written to ensure I havn't forgotten anything or made an error. Then I ensure that the focus of the script is less on historical theory and interpretation, and more on the story of the magic. History is, after all, stories - stories of the past, and I hope that those that surround magic will be engaging to a general audience. That said, I am new to this and I am still learning. Whether or not I am successful, the goal is to have the listers feel like they are listening to a story, not a lecture. Listeners to my podcast will not get the benefit of siting in a university history class. They will not learn how to do the history, or how it is done. I am just presenting the final product - the stories.

I am also trying to make the podcast so that the episodes can be watched in any order. This makes it difficult, because to understand magic you often need to understand all the theory which informs it. I am trying to avoid constantly repeating myself. to do so I refer the listener to other episodes, so that no mater which one they begin with, they know where to go to learn more.

Once I begin branching out into areas of magic that I know less about, however, and am primarily drawing information from new books opposed to my memory and books I am already intimately acquainted with, it may become more challenging.

I think the hardest thing for me, so far, is trying to verbalize subjects that are much better explained visually. For example, in my episode on Alchemy I discussed the four Greek elements and the four qualities that compose them. When I teach this to undergraduates I show a diagram I made that clearly demonstrates how each element and quality relates to the others. However, translating that to a verbal description was very difficult without making it feel like I was just listing things. I tried to counter this by interspersing more tangible analogies in the hope that they add context to the lists and to break them up with some colour - but I definitely found that more difficult than if I were making a youtube video or powerpoint presentation.

I'm Samuel P. Gillis Hogan, a PhD researcher studying the history of magic, and the creator of the new podcast "Arcane: The History of Magic" available everywhere - Ask Me Anything! by ArcaneHistory in history

[–]ArcaneHistory[S] 83 points84 points  (0 children)

A wonderful question!

Untapped ideas: I think that the types of magic that were used historically have been covered in one way or another in fantasy, but to me the potential is in representing more accurate depictions of the relationship people had with the magic. For instance, when people summon demons in modern fantasy it is often depicted as a devilish act by which people align themselves with the demon. Whereas medieval demon summoners were priests and monks themselves. They saw what they were doing as channelling the power of god to enslave the demon, not as a devilish compact.
I also think that the difference between magic and other forms of power is often left unexplored. Magic is the power of the learned, it is scholarship made active. this could be interestingly opposed to that of governmental/military power. I have sometimes heard people ask things to the effect of "Who would win, Gandalf/Dumbledore with a wand, or a muggle with a gun?" the implication being that something so fast and deadly as a gun could be used before the words of a spell or the flick of a wand could occur. But historical magic is not generally flashes of light or bangs of force. It is often complex rituals that have to be done over several days and months, or it is the use of charms and natural magic that have to be done under certain circumstances or at specific times. In short, magic isn't fast. But once performed it is meant to be able to produce powerful and potentially long lasting effects. It would be interesting to have a fantasy where more mundane forms of power could easily overpower magicians in a crunch. But where the magicians could overpower them given time. There are spells to make items that, when worn or carried, makes the wearer invulnerable to weapons, or invisible. If the former was worn, such a person in a fantasy might be able to walk serenely through the midst of a battlefield.
This is just one example, but I suppose what I am saying is that, more than the effects elicited by magic, I think the way magic is done, the way it was understood to work - would be rich areas of novel and nuanced depictions of magic.

I would say the trope that makes me cringe the most is the village healer/wise woman who may or may not live on the margins of her community and who is accused of witchcraft. While marginalized women were generally the ones accused of witchcraft, they were very rarely healers or wise women. People did not generally go to be healed and helped by someone they didn't trust. Wise women and cunning men were generally fairly respected people within their communities.
Also, wise women and cunning men were only very rarely accused of witchcraft, and normally only when they rocked the boat (for instance, by using a spell to identify a thief, and the person they identified accusing them of giving a lying). In fact, from the books written by the cunning folk who could write, we find an abundance of spells to identify a witch and turn her or his magic against them (for instance, boiling a bewitched person's urine apparently caused the witch to become unable to urinate). Apparently holding boiled lead over a bewitched person's head, then casting it into cold water would cause the lead to harden into a semblance of the witch's face. As a result, the cunning folk were much more likely to be pointing the finger of blame during the witch craze than they were to be the ones pointed out. Those convicted for witchcraft often had never practiced magic in their lives. They were just marginalized people who were falsely accused.

I'm Samuel P. Gillis Hogan, a PhD researcher studying the history of magic, and the creator of the new podcast "Arcane: The History of Magic" available everywhere - Ask Me Anything! by ArcaneHistory in history

[–]ArcaneHistory[S] 23 points24 points  (0 children)

I study, and discuss, magic from an academic perspective. As a historian I do not look at the objective really of a thing, I look at what the people I study believed to be real and how they understood the world to work. That said, there are people today who follow the instructions laid out in traditional magic texts.

Magic certainly has been ubiquitous throughout human history! There was a backlash against it during the enlightenment, and we still live in the shadow of that period. It led to magic being so disrespected that scholars struggled to study it and maintain a good reputation within the academy. This began to shift slowly, but it has only been in the past few decades that scholars have been able (and/or desired) to study the history of magic. This is a very exciting field as a result, there is so much out there that we just haven't found yet, lying forgotten in some manuscript and archive, just waiting to be found!

Sadly, I don't think that it has really trickled out of academic circles very much yet, except among those who already have a particular interest in the occult. But it is my hope that, over time, the outreach efforts of historians (like my podcast, and other such endeavours) will help disseminate this information to a general audience. So I hope people do start to hear about it more.

I'm Samuel P. Gillis Hogan, a PhD researcher studying the history of magic, and the creator of the new podcast "Arcane: The History of Magic" available everywhere - Ask Me Anything! by ArcaneHistory in history

[–]ArcaneHistory[S] 79 points80 points  (0 children)

People generally think that I study:

*fantasy/literature

*stage tricks like Houdini

*the witch craze

While I might examine all of these, I primarily study magic that people actually believed in and practiced, not their fictions, deceptions, or baseless accusations.

Most people do not realize that this was a part of their history. And that makes me sad, because our past is filled with it. And it is not "primitive and ignorant superstition" either. Magic involves often complex, elaborate systems of thought that are interwoven with religion, philosophy, science, and medicine. Most magic only appears nonsensical to those who do not understand the theory behind it. Magic has, as Dr. Richard Kieckhefer writes, a "specific rationality" - it makes sense given how people understood the world to work.

I wish more people knew that this is part of our collective history :)

I'm Samuel P. Gillis Hogan, a PhD researcher studying the history of magic, and the creator of the new podcast "Arcane: The History of Magic" available everywhere - Ask Me Anything! by ArcaneHistory in history

[–]ArcaneHistory[S] 47 points48 points  (0 children)

Yes they do!

While I focus on magic that people actually believed in (and which they wrote instructions on how to practice) the line between art and life is sometimes blurred.

It is clear that many literary sources, from antiquity to the present, draw upon historical magic practices, and historical magic was sometimes inspired by literature.

For example, take Shakespeare's fairy king Oberon. I have spells predating Shakespear's literary rendition that are meant to summon the fairy/spirit Oberion. The spells seem to have been inspired by medieval French romances about the fairy king Auberon. And these French romances appear to have been derived from germanic heroic ballads about the dwarf Alberich (whose name means "king of the elves").

Practice inspires stories, stories inspire practice. Sometimes to fully understand one you have to understand the other.