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hrjSession 292: Stones, Gems, and Metals in Medieval Magic
Sponsor: Societas Magica
Organizer: David Porreca, Univ. of Waterloo Presider: David Porreca
Understanding the Magical Use of Pearls in the Middle Ages
Vincci Chui, Univ. of Toronto
Scratched.
Stones, Metals, and Plants against Magic in Medieval Medical Texts
Catherine Rider, Univ. of Exeter
Looking at the causes and treatment of "illnesses caused by magic". Impotence is one of the most commonly mentioned in this category. Most work in the field looks at the Early Modern era rather than the Middle Ages. Medical texts don't really focus on magic as a cause, as opposed to humoral imbalance. Paper looks at 2 topics: cures for magic and cures for demons, focusing on the use of stones, metals and plants as a cure. Petrus Hispanus Thesaurus Pauperum (1270s) Portuguese. References to magic and demons occur in the section on aphrodisiacs. Jacopo Dondi Aggregator (1st half of 14th c.), also known for designing the first mechanical clock. Work contains remedies for "maniacs and those who are insane and demoniacs", "against a demon's illusions [fantasmata], notcurnal attacks, strigas, and simlar things", etc. Remedies are more broadly applied, not just sexual issues. Both authors give their sources which include lasical authors such as Dioscorides, Pliny, Apuleius, as well as later medieval texts (Macer, Constantine the African, Gilbertus Anglicus, Albertus Magnus), but don't mention more recent medical texts from the Arabic (no Avicenna etc.) even though these authors are cited elsewhere in their works. It's possible that the lack of emphasis on magical illness is due to it not being a popular concern (e.g., lack of trials with this accusation) compared to the Early Modern period. How used? The curative substances are worn on the body or kept in the house or carried. Plant and animal cures can also be consumed, less often for the gems/metals. These medical texts focus entirely on simply carrying or holding the stones and don't include texts or rituals. (Avicenna does have commentary on demon-caused illness, but notes that although melancholia is sometimes caused by a demon, it doesn't matter for the cure because the cure addresses the malady, not its cause.) Some evidence supporting a distinct "medical" approach to treating magic-caused diseases as opposed to purely natural diseases.
God’s Precious Body in the Shiur Qomah: Stones, Gems, and Metals
Marla Segol, Univ. at Buffalo
Hebrew esoteric text probably written between 5-7th century. Describes the dimensions of God's body. Text is a combination of liturgy and theurgy. Very usual mystical document in the general context of Jewish literature. Text asserts that those who learn the verses describing the divine body will gain knowledge. The body parts are sometimes described in terms of jewels, stones, and metals and has echoes of bodily descriptions in the Song of Songs. The jeweled body occurs mostly in the narrative (not liturgical) sections of the text. Always in the context of a "divine chariot" narrative. 3 categories: body parts as inscribed stone amulets; body parts as wearing inscribed amulets; whole body described as being made of precious stone. One text presents the divine body in the context of other discussions of amulets and precious stones. The divine body descriptions are considered to be transformative and protective for the user/practitioner (and will make him attractive to women). Jewish gemstone amulets contain: names of God, names of angels, description of effects, name of person meant to be affected. This structure is parallel in the description of the divine body in terms of gems. The descriptions of God's body use the vocabulary of sensory beauty and sexual desire.
Examples: the stones representing the heart, forehead, and penis have inscriptions of words and letters, similarly to amulets. The grammar of the text describing this could be interpreted as commanding the reader to participate in the inscription of these words, not simply a description of the fact of being inscribed. Significant emphasis on the description of God's penis in a specifically sexualized manner.
Circular reference to the use of amulets, in describing God as wearing the entire world on his arm as an amulet. The Shiur Qomah text often occurs in the context of other magical texts and grimoires.
***
I regret that attending this session meant that I couldn't attend the following, which I include mention of for the interest of my foodie friends.
Session 320 Sauces from Poitou: Twelfth-Century Culinary Recipes in a Medical Collection
Sponsor: Dept. of History, Durham Univ. Organizer: Giles E. M. Gasper, Durham Univ. Presider: Luke Sunderland, Durham Univ.
The Manuscript Context of the Poitou Salsamenta: Cuisine and Medicine in Cambridge, Sidney Sussex College MS 51
Faith Wallis, McGill Univ.
From Poitou to the Land of Saint Cuthbert: The Historical Context for Twelfth- Century Culinary Recipes
Giles E. M. Gasper
Attitudes to Consumption and Food: Between Theology and Medicine in the Later Twelfth Century
Lydia Harris, Durham Univ.
Sponsor: Societas Magica
Organizer: David Porreca, Univ. of Waterloo Presider: David Porreca
Understanding the Magical Use of Pearls in the Middle Ages
Vincci Chui, Univ. of Toronto
Scratched.
Stones, Metals, and Plants against Magic in Medieval Medical Texts
Catherine Rider, Univ. of Exeter
Looking at the causes and treatment of "illnesses caused by magic". Impotence is one of the most commonly mentioned in this category. Most work in the field looks at the Early Modern era rather than the Middle Ages. Medical texts don't really focus on magic as a cause, as opposed to humoral imbalance. Paper looks at 2 topics: cures for magic and cures for demons, focusing on the use of stones, metals and plants as a cure. Petrus Hispanus Thesaurus Pauperum (1270s) Portuguese. References to magic and demons occur in the section on aphrodisiacs. Jacopo Dondi Aggregator (1st half of 14th c.), also known for designing the first mechanical clock. Work contains remedies for "maniacs and those who are insane and demoniacs", "against a demon's illusions [fantasmata], notcurnal attacks, strigas, and simlar things", etc. Remedies are more broadly applied, not just sexual issues. Both authors give their sources which include lasical authors such as Dioscorides, Pliny, Apuleius, as well as later medieval texts (Macer, Constantine the African, Gilbertus Anglicus, Albertus Magnus), but don't mention more recent medical texts from the Arabic (no Avicenna etc.) even though these authors are cited elsewhere in their works. It's possible that the lack of emphasis on magical illness is due to it not being a popular concern (e.g., lack of trials with this accusation) compared to the Early Modern period. How used? The curative substances are worn on the body or kept in the house or carried. Plant and animal cures can also be consumed, less often for the gems/metals. These medical texts focus entirely on simply carrying or holding the stones and don't include texts or rituals. (Avicenna does have commentary on demon-caused illness, but notes that although melancholia is sometimes caused by a demon, it doesn't matter for the cure because the cure addresses the malady, not its cause.) Some evidence supporting a distinct "medical" approach to treating magic-caused diseases as opposed to purely natural diseases.
God’s Precious Body in the Shiur Qomah: Stones, Gems, and Metals
Marla Segol, Univ. at Buffalo
Hebrew esoteric text probably written between 5-7th century. Describes the dimensions of God's body. Text is a combination of liturgy and theurgy. Very usual mystical document in the general context of Jewish literature. Text asserts that those who learn the verses describing the divine body will gain knowledge. The body parts are sometimes described in terms of jewels, stones, and metals and has echoes of bodily descriptions in the Song of Songs. The jeweled body occurs mostly in the narrative (not liturgical) sections of the text. Always in the context of a "divine chariot" narrative. 3 categories: body parts as inscribed stone amulets; body parts as wearing inscribed amulets; whole body described as being made of precious stone. One text presents the divine body in the context of other discussions of amulets and precious stones. The divine body descriptions are considered to be transformative and protective for the user/practitioner (and will make him attractive to women). Jewish gemstone amulets contain: names of God, names of angels, description of effects, name of person meant to be affected. This structure is parallel in the description of the divine body in terms of gems. The descriptions of God's body use the vocabulary of sensory beauty and sexual desire.
Examples: the stones representing the heart, forehead, and penis have inscriptions of words and letters, similarly to amulets. The grammar of the text describing this could be interpreted as commanding the reader to participate in the inscription of these words, not simply a description of the fact of being inscribed. Significant emphasis on the description of God's penis in a specifically sexualized manner.
Circular reference to the use of amulets, in describing God as wearing the entire world on his arm as an amulet. The Shiur Qomah text often occurs in the context of other magical texts and grimoires.
***
I regret that attending this session meant that I couldn't attend the following, which I include mention of for the interest of my foodie friends.
Session 320 Sauces from Poitou: Twelfth-Century Culinary Recipes in a Medical Collection
Sponsor: Dept. of History, Durham Univ. Organizer: Giles E. M. Gasper, Durham Univ. Presider: Luke Sunderland, Durham Univ.
The Manuscript Context of the Poitou Salsamenta: Cuisine and Medicine in Cambridge, Sidney Sussex College MS 51
Faith Wallis, McGill Univ.
From Poitou to the Land of Saint Cuthbert: The Historical Context for Twelfth- Century Culinary Recipes
Giles E. M. Gasper
Attitudes to Consumption and Food: Between Theology and Medicine in the Later Twelfth Century
Lydia Harris, Durham Univ.
