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1

The twenty eight lunar mansions vis-a-vis magical practices

100%
Holda J.
Kwartalnik Historii Nauki i Techniki
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2004
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vol. 49
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issue 2
7-31
EN
The article is devoted to the issue of the the twenty eight lunar mansions (Moon stations) and the magical practices based on their talismans as described in the Libro de la luna, the third part of Libro di astromagia, an astrological-magical treatise attributed to King Alfonso X the Wise. Lunar mansions are groups of stars which delineate the path of the Moon along the ecliptic during successive 27 or 28 nights. The astronomical system based on the mansions was well-known in ancient China, India and Persia. The astronomical-magical dimensions of the system are connected with the Greek tradition, while the practices based upon it, which used lunar talismans, may have arisen in the town of Harran, in northern Mesopotamia. The practices described in the article were based on the belief, stemming from the ancient model of the Cosmos, that the Moon was an intermediary between the heavenly and earthly world, and a transmitter of planetary influences. The power of the 28 lunar mansions and their talismans derived from the soul of the world, which transferred it to the fixed stars. It was from those that the power was derived by planets in their apogee, and later, when the planets moved to their perigee, they transferred it to the entities of the sub-lunar world, i.e stones, plants, animals and people. The magical practices described in the article combined elements of various kinds of magic and since they cannot be classified as belonging to any of the varieties, the term 'Harran magic' proposed by Garcia Aviles has been adopted in the article to refer to them. The magic based on the 28 lunar mansions was reflected in the Squire's Tale of the Canterbury Tales, a 14th-century poetic work by Geoffrey Chaucer.
2

MESOPOTAMIAN 'NAMBURBI' RITUALS (Mezpotamskie rytualy 'namburbi')

80%
Nowicki S.
Przegląd Orientalistyczny
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2008
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issue 1-2 (224-225)
23-35
EN
The aim of this article is to present a special kind of ancient rituals called 'namburbi'. Therefore, they are shown in a wide context of ancient Near Eastern religion and magic, which explains the sense of their existence. They were performed after a god's decision to punish an individual or a society, which was carried by an evil omen. Among different kinds of rituals connected with divination, 'namburbi' rituals, and only them, were used to prevent imminent and unknown calamities. This characteristic of 'namburbi' rituals is based on many extant omen series, the authors of which recommend to perform 'namburbi' in the case of noticing an evil sign with an uncertain explanation. We can distinguish a few groups of 'namburbi' - these that are against calamities carried by specific terrestrial, celestial, animal or human omens and these that prevent any aftermath of evil sings at all. The last part of the article describes the structure of 'namburbi' rituals, which is hardly changeable. It includes rites of purification, different types of incantations and, in the main part, a suit against the evil sign in the form of a clay figure, which closely reflected a Mesopotamian lawsuit. Concluding, we can presume that 'namburbi' rituals had grown from folk magic and later they reached the highest strata of the ancient society, making up for a marked lack of rites in the official cult and magic. Another conclusion is that we can encounter specific elements of 'namburbi' rituals in the magic and the religion of Asia Minor's and Mediterranean cultures of later times.
3
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Česká religiozita – církevní příslušnost a víra ve světle Sčítání lidu a dat ISSP 2008

80%
Hamplova D.
Naše společnost (Our Society)
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2010
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vol. 8
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issue 1
3-8
EN
The article focuses on the description of the Czech religiosity. It shows that Czech society is not as secularized as it is often argued. First part of the article analyzes the traditional measures of religiosity: church affiliation and church attendance. Using data from the Census and ISSP 2008, we show that the level of church attendance is relatively stable in the Czech society but the self-declared church affiliation is decreasing. However, the decrease affects mainly large churches with mass membership while smaller denominations enjoy dynamic growth. The second part of the article focuses on the religious beliefs in the ISSP 2008 survey. We show that the majority of the respondents did not believe in God but the belief in magic is very common in the Czech society. International comparison illustrates that the magic is typical for East European countries.
4
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BELIEFS IN SPELLS IN PRESENT DAY VILLAGES NEAR TARNÓW (Uroki we wspólczesnej podtarnowskiej wsi)

70%
Piechnik A.
Lud
|
2009
|
vol. 93
203-216
EN
The article is about modern views of rural population on spells ('the evil eye'). It is based on interviews conducted with middle age and the oldest generation of inhabitants of several villages near Tarnów. The authoress tries to find out how the phenomenon of spells functions in the consciousness of the inhabitants of the villages in this region. The article describes their knowledge of spells - why and how they are cast, their consequences and how they can be undone. The analysis also focuses on the attitude to that phenomenon. The informers believe in spells, but in their opinion they are much less frequent today. Reasons for their disappearance can be found in the impact of contemporary social and cultural changes. All respondents are familiar with the symptoms and the actual occurrences of spells. However, only a few respondents have a deeper knowledge of those magical practices. Magical formulae accompanying spell and their undoing have also been forgotten.
5
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Magic, categorization and folk metaphysics. Towards cognitive theory of magic

70%
Kajfosz J.
Český lid: etnologický časopis (Český lid: Ethnological journal)
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2008
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vol. 95
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issue 4
355-368
EN
It is the aim of this work to interpret magical thinking as a strong tendency towards categorization, towards simplification of an infinitely diverse reality and of its modifications, and its reduction to a limited number of static prototypes. In magical thinking similitude and contact (adjacency) are not only crucial principles of the human cognition; moreover they have their ontological dimensions: they direct the course of the world. Numerous examples of human conduct that are motivated by the laws of magic can be found not only in systems and their elements mentioned in canonical studies of magic (Frazer, Mauss) or in Eliade's phenomenology of religion, but also in texts concerning European medieval and folk culture (Gurevich) or contemporary popular culture (astrology, prophecies etc.). Different phenomena of magical thinking like recurring time, imitations of extra-mundane models or of the past deeds can be described and explained by means of cognitivism. Various forms of popular metaphysics are also based on the tendency towards categorization. It is a tendency to eliminate everything particular and variable, and to inspell what is general and certain. Magical thinking does not acknowledge coincidence or probability, since everything is considered here necessary and can be instantly explained.
6
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TRADICE EXORCISMU V KOPTSKÉ PRAVOSLAVNÉ CÍRKVI. POZNÁMKY K SOUČASNÉ PRAXI

61%
Franc J.
Studia theologica
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2012
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vol. 14
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issue 4
157–174
EN
The paper is focused on a description and analysis of exorcism in the Coptic Orthodox Church. It deals with sacramental as well as non-sacramental rites. The paper introduces the arguments of Pope Shenouda III (1923–2012) to the reader. The paper results in a statement that the practice of exorcism is part of the living tradition of the Coptic Orthodox church, is based on biblical arguments and is performed with the goal of eschatological redemption.
7

ÚLOHA RITUÁLU V KONTEXTE REPREZENTÁCIÍ NADPRIRODZENÉHO ŠKODENIA

61%
Jerotijević D.
Etnologické rozpravy (Ethnological Disputes)
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2019
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vol. 26
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issue 1
31 – 53
EN
The study focuses on a function of magical practices used in an unwitching procedure. The argument is based on Malinowskiś classical anthropological theory and cognitive and psychological studies of religion. The author uses ethnographic data from a long-term field research in Serbia where she investigated representations of witchcraft and sorcery beliefs are usually interpreted as explanations of misfortune. The author assumes that apart from that, they offer certain solutions of people´s problems. If an individual defines their situation in supernatural terms, the solution is also supernatural. In this context, specialists with supernatural abilities play an important role – they state what is going on and suggest solution. Unwitching procedure is highly ritualized activity. The author assumes that this procedure may be a form of emotionally driven coping strategy. At the same time, it may be perceived as effective just because the presence of an agent with supernatural abilities.
8

OD ZOROASTRA K SOKRATOVI: VZŤAH ANTICKEJ FILOZOFIE A MÁGIE V 5. A 4. STOROČÍ PRED KRISTOM (II)

61%
Kalaš A., Škvrnda F.
Filozofia (Philosophy)
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2018
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vol. 73
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issue 3
212 – 223
EN
The second part of the study analyses Platoʼs ambivalent use of magical terminology. On the one hand, magic is a synonym for sophistry and trickery. On the other hand, the description of Socratesʼ seductive personality is conveyed in the same magical terms used in the description of sophistry. Further, we focus on the persuasive function of Platoʼs myths, which are explicitly described as magical. The epistemic value of philosophical myths is rather problematic: Plato himself refers to them as „noble lies“. Thus philosophy, as conveyed by Plato, is a noble brand of sophistry, operating through divine enchantments and spells. In the last part we show possible Zoroastrian influences in the Socratic thought tradition.
9

OD ZOROASTRA K SÓKRATOVI: VZŤAH ANTICKEJ FILOZOFIE A MÁGIE V 5. A 4. STOROČÍ PRED KR. (I)

51%
Kalaš A., Škvrnda F.
Filozofia (Philosophy)
|
2018
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vol. 73
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issue 2
85 – 96
EN
The first part of this study offers a contextual analysis of the terms mageia and goe-teia in the Greek literature of the 5th century B. C. These terms have obviously oriental, namely Persian origin. Consequently, the magical terminology of some of pre-Socratic philosophers is scrutinized. By textual analysis of Gorgias’ Encomium of Helen, Empedocles’ fragments, and various ancient reports on Pythagoras, an essential bond between „magic“ and „philosophy“ is established. These authors understood philosophy as a magical craft working primarily with verbal persuasion and alternation of emotions (Gorgias) that were part of a broader phenomenon including mysticism, eschatological beliefs (Empedocles) and oriental way of life (Pythagoras).
10
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Czas i przestrzeń w cyklu powieściowym Joanne K. Rowling o Harrym Potterze

51%
Rogoż M.
Literatura i Kultura Popularna
|
2010
|
vol. 16
37-51
EN
Time and space constitute basic structural elements of the work of literature and define scope of its composition. In Joanne K. Rowling’s series they refer mainly to the fantasy genre which mostly demonstrates itself by duality of the presented world, in two types of time – cyclical and linear and in showing decisive moment for that world. Harry Potter story also follows the same patterns, so characteristic for Entwicklungsroman, school story or even RPG game. Time and space issue of the discussed work can be viewed in three aspects: narration, presented world and references. Characteristic feature presented here is enlivening of the space-time relations through usage of elliptical structures, frequent changes of perspective and sometimes also through simultaneity of the story. Time and space components in the presented world are subjects to multiple metamorphoses which refer to magic as specific, immanent dimension of reality; whereas vicissitude recalls classical space-time themes like road and labyrinth. Consonance with reality manifests itself both in the realistic „Anglo-Saxon” pattern of the „Potterverse” and in direct references – to Nicolas Flamel, alchemist from Pontoise for example. Time and space management constitutes one of the major elements of literary expression in this novel cycle, extremely popular around the world.
11
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Prameny k přírodním naukám a medicíně u dvora Václava II.

41%
Žalud Z.
Mediaevalia Historica Bohemica
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2011
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vol. 14
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issue 2
7-23
EN
The article deals with three manuscript sources for study of the natural sciences and magic in the royal court of Wenceslas II. At first it is focused on MS Num. 513 in the Public Library in Bern called the Lapidarius et Liber de physionomia Aristotelis. This treatise was written in honour of Wenceslas II. and would be inspired by the Secretum secretorum. The next MS from the Vatican Library (Pal. Lat. 1253) contains medical treatises, supplemented with marginal notes, which relates to the use of laxatives by personalities of the Wenceslas II’s royal court. The third MS (Pal. Lat. 1253) contains treatises relating to medicine, use of talismans and other astrologicalmagical texts as well as drafts and copies of still unknown charters and letters from the time span 1285–1288.
12

Модель функций языка и речи для дисциплин, изучающих употребление языка

41%
Zaika V.
Białostockie Archiwum Językowe
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2013
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issue 13
415-430
EN
Language functions are considered as means 1) to provide communication (speech) and 2) to be a basis for knowledge and thoughts (gnostic function). Speech functions are understood as attitudes of an utterance to components of a communicative situation. Speech functions are divided into coordinative ones, when an utterance coordinates an interlocutor’s behavior (representative, appealing and emotive functions) and non-coordinative functions, when an utterance does not coordinate an interlocutor’s behavior (phatic, aesthetic, magic functions). The model can be applied in teaching stylistics, rhetoric and speech culture.
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