Beyond the Tricks: The Science and Comparative Cognition of Magic.

Magic is an art form that has fascinated humans for centuries. Recently, the techniques used by magicians to make their audience experience the impossible have attracted the attention of psychologists, who, in just a couple of decades, have produced a large amount of research regarding how these effects operate, focusing on the blind spots in perception and roadblocks in cognition that magic techniques exploit. Most recently, this investigation has given a pathway to a new line of research that uses magic effects to explore the cognitive abilities of nonhuman animals. This new branch of the scientific study of magic has already yielded new evidence illustrating the power of magic effects as a psychological tool for nonhuman animals. This review aims to give a thorough overview of the research on both the human and nonhuman perception of magic effects by critically illustrating the most prominent works of both fields of inquiry.

Medicine and Healing in the Pre-Socratic Thought - A Brief Analysis of Magic and Rationalism in Ancient Herbal Therapy.

BACKGROUND: Medicine has gone through many schools of thought before arriving in the version we see in our world today. In the beginning, it was based on religion, superstition, and magic plants for therapy. This approach was practiced for many centuries until a period of cultural development arrived. This change occurred in the ancient Greek era, when new theories on nature arose: physiokratia emerged to describe the nature of humanity, including its genesis and supporting phenomena. From the various mystical traditions, we have come to understand the natural phenomena that surround the universe, thanks to the knowledge of the "hidden causes" that emerged due to this trend of philosophical thought. METHODS: We studied ancient texts to determine the common roots between myth, therapy, and religion of medical cultures in the pre-Hippocratic era and the era of pre-Socratic philosophers. RESULTS: This study is focused on the period of time before and during pre-Socratic thought, showing that there are many similarities in the approach of therapy for various diseases in that era. The Greek contribution to Western medicine was in the development of a rational system of thought that has been transmitted in medical culture. This attempt to interpret humanity was called philosophy. Hippocrates, who came after the pre-Socratics, changed the old approach to patients. When the approach to medical diagnosis and healing changed, it affected the therapy of other ancient cultures. The ancient Greeks were influenced by other civilizations' approaches to therapy, especially with the use of plants and the different mythological and religious outlooks connected to this use. Despite the emergence of pre- Socratic rationalism, supernatural beliefs remained even when the use of herbs was no longer practiced in direct connection to their origins in myth and magic. The first detachment of magic therapy occurred later with the father of medicine, Hippocrates. CONCLUSION: The ancient Greeks invented the rationalist doctrine, which influenced medicine. Thus, the birth of philosophy, through its many stages, has influenced therapeutic patterns in medicine, especially with medicinal herbs.

[Medical practice, magic and religion - conjunction and development before and after Reformation].

The conjunction between medical practice, religion and magic becomes rather visible when one peers into old scripts and ancient literature. Before the foundation and diffusion of universities of the continent, the european convents and cloisters were the centers of medical knowl-edge and -practice for centuries. Alongside the scholarly development of medical science, driven from the roots of the eldest scholarly medicial practice, the practice of folk-medicin flourished and thrived all over Europe, not least the herbal-medicine which is the original form and foundation for modern pharmacy. This article deals with the conjunction of religion, magic and medical practice in ancient Icelandic sources such as the Old-Norse literature, medical-scripts from the 12th - 15th century Iceland, and not least the Icelandic magical-scripts (galdrakver) of the 17th century. The last mentioned documents were used as evidence in several witch-trials that led convicted witches to suffer executions at the stake once the wave of European witch-persecutions had rushed ashore in 17th century Iceland. These sources indicate a decline of medical knowledge and science in the 16th and 17th century Iceland, the medical practice being rather undeveloped at the time - in Iceland as in other parts of Europe - there-fore a rather unclear margin between "the learned and the laymen". While common people and folk-healers were convicted as witches to suffer at the stake for possession of magical scripts and healing-books, some scholars of the state of Danmark were practicing healing-methods that deserve to be compared to the activities of the former ones. That comparison raises an inevitable question of where to draw the line between the learned medical man and the magician of 17th century Iceland, that is between Magic and Science.

Hybridising Medicine: Illness, Healing and the Dynamics of Reciprocal Exchange on the Upper Guinea Coast (West Africa).

The present article seeks to fill a number of lacunae with regard to the study of the circulation and assimilation of different bodies of medical knowledge in an important cultural contact zone, that is the Upper Guinea Coast. Building upon ongoing research on trade and cultural brokerage in the area, it focuses upon shifting attitudes and practices with regard to health and healing as a result of cultural interaction and hybridisation against the background of growing intra-African and Afro-Atlantic interaction from the fifteenth to the late seventeenth century. Largely based upon travel accounts, missionary reports and documents produced by the Portuguese Inquisition, it shows how forms of medical knowledge shifted and circulated between littoral areas and their hinterland, as well as between the coast, the Atlantic and beyond. It shows that the changing patterns of trade, migration and settlement associated with Mandé influence and Afro-Atlantic exchange had a decisive impact on changing notions of illness and therapeutic trajectories. Over the centuries, cross-cultural, reciprocal borrowing contributed to the development of healing kits employed by Africans and non-African outsiders alike, which were used and brokered by local communities in different locations in the region.

Medicine, belief, witchcraft and demonic possession in late seventeenth-century Ulster.

Ireland's only published witchcraft pamphlet, written by Daniel Higgs, The Wonderful and True Relation of the Bewitching of a Young Girle in Ireland, What Ways she was Tormented, and a Receipt of the Ointment that she was Cured with (1699), works within the confines of late seventeenth-century demonology, while upholding the patriarchy of the fledgling Protestant Ascendancy. More importantly, it provides rare insight into early modern Protestant witchcraft beliefs, highlights the limits of contemporary medical care and provision and details the pathways of self-medication people resorted to. Higgs' method of promoting self-medication as a cure to bewitchment and demonic possession was based on a remedy described in an obscure Renaissance magical text. To promote his 'cure' the pamphlet included a particularly vitriolic critique of the established Irish medical profession, as self-regarding and incompetent witchcraft deniers. This article uses Higgs' pamphlet to explore the limits to/of medical knowledge in early modern Ireland and Europe.

Magical-medical prescriptions against fever: an edition of BM 42272.

Containing twenty prescriptions, the Neo- or Late-Babylonian tablet edited here is one of the most comprehensive sources for the phylacteries against fever. Although a duplicate of the whole text is yet unknown to me, several parallels or text variants of the single prescriptions can be identified in the published and unpuplished medical tablets from A9sur and Ninive. In the present paper I transliterate and translate the tablet, with special attention to the fever prescriptions and their parallels?

Samanu as a Human Disease.

The ancient Near Eastern demon Samanu is described as a human disease in Mesopotamian documents. There exist numerous magical and medicinal textual sources, which are very descriptive of his nature. Described as a skin disease, Samanu is always associated in the cuneiform tablets with specific parts of the human body. The tablets identify symptoms and prognosis. This article offers a deeper insight into the medical-magical sources describing the demon as a human disease, and suggests possible identifications of this disease in modern medicine.

Scientific Study of Magic: Binet's Pioneering Approach Based on Observations and Chronophotography.

In 1894, French psychologist Alfred Binet (1857-1911) published an article titled "The Psychol- ogy of Prestidigitation" that reported the results of a study conducted in collaboration with two of the best magicians of that period. By using a new method and new observation techniques, Binet was able to reveal some of the psychological mechanisms involved in magic tricks. Our article begins by presenting Binet's method and the principal professional magicians who par- ticipated in his studies. Next, we present the main psychological tools of magicians described by Binet and look at some recent studies dealing with those mechanisms. Finally, we take a look at the innovative technique used by Binet for his study on magic: the chronophotograph.

Technologies of stage magic: Simulation and dissimulation.

The craft of stage magic is presented in this article as a site to study the interplay of people and technology. The focus is on conjuring in the 19th and early 20th centuries, a time when magicians eagerly appropriated new optical, mechanical and electrical technologies into their acts. Also at this time, a modern style of conjuring emerged, characterized by minimal apparatus and a natural manner of performance. Applying Lucy Suchman's perspective of human-machine reconfigurations, conjuring in this modern style is interpreted as an early form of simulation, coupled with techniques of dissimulation. Magicians simulated the presence of supernational agency for public audiences, while dissimulating the underlying methods and mechanisms. Dissimulation implies that the secret inner workings of apparatus were not simply concealed but were rendered absent. This, in turn, obscured the production of supernatural effects in the translation of agencies within an assembly of performers, assistants, apparatus, apparatus-builders, and so on. How this was achieved is investigated through an analysis of key instructional texts written by and for magicians working in the modern style. Techniques of dissimulation are identified in the design of apparatus for three stage illusions, and in the new naturalness of the performer's manner. To explore the significance of this picture of stage magic, and its reliance on techniques of dissimulation, a parallel is drawn between conjuring and recent performances of computerized life forms, especially those of social robotics. The paper concludes by considering what is revealed about the production of agency in stage magic's peculiar human-machine assemblies.

[Infinite metamorphosis: witches, spirits and apuntes in Havana]. / Metamorfose infinita: sobre brujos, espíritos e apuntes em Havana.

This article offers an alternative reading of Hampa afro-cubana: los negros brujos, by the Cuban Fernando Ortiz y Fernandes, and discusses the need to make the different ideas expounded by the author more complex. For this reason, it disputes the interpretations of some commentators influenced by his work. The article suggests some clues with regard to what Ortiz y Fernandes understood as forces capable of acting and manifesting themselves in the "bodies" of persons affected by the activities of those accused of being involved with magical practices and objects. It examines the creation of witches - as described by Ortiz y Fernandes - as an epistemic phenomenon and discusses the arguments and the practices and knowledge required for this purpose.

Metamorfose infinita: sobre brujos, espíritos e apuntes em Havana / Infinite metamorphosis: witches, spirits and apuntes in Havana

O artigo oferece uma leitura alternativa de Hampa afro-cubana: los negros brujos, do cubano Fernando Ortiz y Fernandes, e discute a necessidade de problematizar as diferentes ideias expostas pelo autor. Para isso, contesta leituras de alguns comentadores influenciados por sua obra. O artigo sugere algumas pistas acerca do que Ortiz y Fernandes entendia como forças capazes de agir e manifestar-se nos "corpos" de sujeitos afetados pela agência dos acusados de envolvimento com práticas e objetos mágicos. Debruça-se sobre a criação dos brujos - conforme descritos por Ortiz y Fernandes - como um objeto epistêmico e discute os argumentos e práticas de conhecimento necessários à sua fabricação.

This article offers an alternative reading of Hampa afro-cubana: los negros brujos, by the Cuban Fernando Ortiz y Fernandes, and discusses the need to make the different ideas expounded by the author more complex. For this reason, it disputes the interpretations of some commentators influenced by his work. The article suggests some clues with regard to what Ortiz y Fernandes understood as forces capable of acting and manifesting themselves in the "bodies" of persons affected by the activities of those accused of being involved with magical practices and objects. It examines the creation of witches - as described by Ortiz y Fernandes - as an epistemic phenomenon and discusses the arguments and the practices and knowledge required for this purpose.

Asbestos between science and myth. A 6,000-year story.

Asbestos was used in making pottery in Eastern Finland from around 4000 B.C. In the ancient era and in the Middle Ages, magic properties were frequently attributed to this mineral. In the first century A.D., the Latin encyclopaedist Pliny the Elder reported in his Historia Naturalis that asbestos protects against all poisonings, particularly that of magicians. Moreover, asbestos was often found in places of worship, in Rome as well as in Athens and in Jerusalem. In the Middle Ages asbestos was identified with some animals, such as the salamander and certain white rodents. With such appearance, the mineral  had a huge success in Western as well as in Eastern literature and the fine arts. Marco Polo (1254-1324) in the Milione tried to deny that asbestos was a salamander. Despite its noxious effects, asbestos continues to be used in much of the world. In the 21st century it seems to be maintaining its quality as a magic stone.

[Healing Dental and Oral Problems by Remedies of Animal and of Human Origin]. / A FOG-ÉS SZÁJBETEGSÉGEK GYÓGYÍTÁSA ÁLLATI ÉS EMBERI TESTRÉSZEKBOL NYERT ORVOSSÁGOKKAL.

Use of matierials of animal or human origin in dentistry (and generally in medicine) these days is regarded as an unusal way of intervention. However in earlier times, different tissues, parts, products and organs of animals were frequently used in healing. Some of these methods were rooted in magical thinking. As analogical treatments--based on similarity or analogy--e.g. powder of horn or teeth of pike was used for the treatment of decayed teeth and different worms, maggots, veenies were applied against "toothworm". By difficult eruption of primary teeth bone marrow or brain mixed with cockridge-blood and goatmilk was a widely used medicine. Butter and honey were able to help the growing of teeth, as well. Parts of frog (fe: flippers) were also components of curing materials. Egg as the symbol of life was often an ingredient of medicaments. For the treatment of inflamed gum different animal materials were used, like chin and teeth of wolf, pike, crayfish, milk, honey, human saliva etc. Animal or human stools, mucks (containing enzymes) did one's bit in healing of oral and dental illnesses and were applied as fomentation or swathing. Placing a leech on the inflamed face was a common procedure in the past even as the use of earwax in lipnook. In our days tissues, parts or products of animals (or human beings) usually never allowed to get into contact with the body of patients. It's a much safer routine, at the same time however a precious traditional knowledge vanishes forever.

[On the ancient and magical lesions in the sixteenth to eighteenth centuries]. / Über die alten und zauberischen Geschwäre im 16. bis 18. Jahrhundert.

At the beginning of the Renaissance magical, witchcraft and demonological medicine still played a large role in the poor healing ability of chronic leg ulcers. This included the general administration of magical potions and topical application. An example of the manipulation of the whole body by the devil was the Abracadabra text from Johann Christoph Bitterkraut in the year 1677. The use of bewitched ointments was particularly propagated by Paracelsus in 1622; however, even as early as the beginning of the seventeenth century, the invocation of supernatural powers was slowly diminishing until at the beginning of the nineteenth century the medical schools on chronic leg ulcers could be cultivated at the universities and by specialized wound healers.

Michael Maier--nine newly discovered letters.

The authors provide a transcription, translation, and evaluation of nine newly discovered letters from the alchemist Michael Maier (1568-1622) to Gebhardt Johann von Alvensleben (1576-1631), a noble landholder in the vicinity of Magdeburg. Stemming from the final year of his life, this correspondence casts new light on Maier's biography, detailing his efforts to secure patronage amid the financial crisis of the early Thirty Years' War. While his ill-fated quest to perfect potable gold continued to form the central focus of his patronage suits, Maier also offered his services in several arts that he had condemned in his printed works, namely astrology and "supernatural" magic. Remarks concerning his previously unknown acquaintance with Heinrich Khunrath call for a re-evaluation of Maier's negotiation of the discursive boundaries between Lutheran orthodoxy and Paracelsianism. The letters also reveal Maier's substantial contribution to a work previously ascribed solely to the English alchemist Francis Anthony.

Magical formulas in Pliny's natural history: origins, sources, parallels.

Pliny the Elder was the first Latin medical author to mention magical formulas. His writings refer to twenty-seven in all, thirteen being of the simplest type. The origin is discernible for two-thirds of them. A Latin origin is noted for only two of them, and two are given in Greek The Greek influence seems decisive, with an important role played by the sympathies-antipathies and Pseudo-Democritus trend. Nine magical formulas are attributed to magi and one is also found in the Cyranides (Kupsilonrhoalphavídeltaepsilonzeta) and the Geoponica (gammaepsilonomegapiovichialpha). An author is named for only one incantation: King Attalus III of Pergamum. One carmen probably dates back to a model existing in Classical Greece, which is likely to be true even for one of the incantations in Greek. The text of the latter needs to be better understood in order for one to grasp its principle of action and perhaps its origin.