In the kingdom of Azura, there once lived a wise and just king who ruled with a golden scepter. However, his reign was not without challenges. The kingdom was constantly under threat from the neighboring kingdom of Draconia, led by the ruthless King Malachi. To protect his people, King Malachi sought the help of the gods and they bestowed upon him seven divine swords. These swords were said to have extraordinary powers and could only be wielded by those with a pure heart and unwavering determination. Each sword was named after a different virtue: Courage, Wisdom, Justice, Loyalty, Strength, Compassion, and Hope.
In this chapter I discuss how Renaissance music was infused with magical ideas about the power of sound to connect the human soul with the cosmos. These ideas derived from Platonic and neoplatonic philosophy, rediscovered in the 15th century by Marsilio Ficino. His writings on the role of the performer as a 'medium' between heaven and earth were taken up by 16th century composers in a variety of ways, including the idea of the 'Platonic frenzies' of the inspired musician. The chapter concludes with a case study of Orlando di Lasso's 'Prophetiae Sybillarum', as a magical incantation designed to change the consciousness of the listener.
413 830, 30, 246 56 Lucian Alexander the Pseudoprophet 23, 297 The Lovers of Lies 10 13, 195 97; 14 17, 146 49; 17, 218; 21, 81; 34 36, 74 Menippus, 74 The Ship, 74 Lucretius, On Nature 4. This is the first time that this has been posited, as most historians have previously said that the point in which the daimon becomes demon is with the writing of Xenocrates in the 4th century B.
Each sword was named after a different virtue: Courage, Wisdom, Justice, Loyalty, Strength, Compassion, and Hope. Legend had it that these swords would bring great fortune to whoever possessed them and could turn the tides of any battle. As the years passed, the kingdom of Azura prospered under the protection of the divine swords.
Arcana Mundi : Magic and the Occult in the Greek and Roman Worlds : a Collection of Ancient Texts
Exploring Ancient Magic 1I. MAGIC Texts - II. MIRACLES - III. DAEMONOLOGY IV. DIVINATION - V. ASTROLOGY - VI. ALCHEMY - The Survival of Pagan Magic 457 Psychoactive Substances in Religion and Magic 479 - Vocabula Magica 493 According to Lynn Thorndike, magic includes ‘‘all occult arts and sciences, superstitions and folklore.’ In truth, however, this is not a satisfactory definition, for magic is but one of the occult sciences. Moreover, Thorndike uses the vague term superstition, which characterizes the attitudes of a supposedly more enlightened age and civilization. Finally, he includes folklore, which in itself is not an occult art, although folktales are often about witches, sorcerers, and the like. In the present context, I would define magic as a technique grounded in a belief in powers located in the human soul and in the universe outside ourselves, a technique that aims at imposing the human will on nature or on human beings by using supersensual powers. Ultimately, it may be a belief in the unlimited powers of the soul. The multitude of powers can, perhaps, be reduced to the notion of power, or mana. The Greek equivalents, found in Hellenistic texts, are dynamis ‘power’, charis ‘grace’, and arete ‘effectiveness’. This magical mana is freely available; all it needs is a vessel or a channel, and the true magus is such a medium—even his garments or something he touches can receive and store the mana. In a polytheistic society such as Greece or Rome, it was only natural that the one Power took on the forms and names of many powers—gods, daemons, heroes, disembodied souls—who were willing, or even eager, to work for the magus. When the magus summoned these powers by means of his magical knowledge and technique, he could either help and heal or destroy and kill. //Olympians, and one of them, Hermes, equips Odysseus with a magical antidote, the mysterious herb moly, and provides the necessary instructions. It is clear that witchcraft was part of Greek folklore from the earliest times. Some of Homer’s material may go back to the Bronze Age, Hippocrates, On the Sacred Disease 1–4 Jones , Theophrastus (c. 370–285 B.C.) studied with Aristotle, whom he succeeded as head of the school in Athens. In addition to a large number of specialized philosophic, scientific, and critical works. Aesop’’ is the semilegendary author of a fairly large number of prose tales. This tale about a sorceress is preserved in a Byzantine collection, but it must be older (probably fifth–fourth century B.C.), f the agyrtai and manteis that Plato (Republic 364b6–c2, Laws 909b2–4) attacks. Paradoxically, Plato’s teacher, Socrates, was also condemned to death for introducing ‘‘religious innovations,’’ but he was hardly the type of agyrtes or magos, and in his case the charge was a pretext. pp AUTHORS Achilles Tatius, Adventures of Leucippe and Clitopho 1.3.2, 292 Acts of Peter 32, 8 Acts of the Apostles 1:3, 182; 5:1–11, 467; 8:9–21, 8, 64; 11:27, 297; 13:1, 297; 13:6–12, 16, 89n75, 468; 15:32, 297; 18:1–6, 467; 19.13–20, 16, 470; 19:18–20, 47–48, 470, 475n4 Aelius Aristides, Sacred Orations, 48.30– 35, 193–94; 48.74–78, 194–95 Aeschines, Against Timarchus 23–24 D., 482 Aeschylus —Agamemnon 316n7, 336; 178, 289; 975, 289; 1203√. 285 —Oresteia, 209 —Persians 607–99, 212, 230–32 Aesop, Fable 56 Perry, 102 Alexander Romance b, Bergson 1.3.8, 25n26 Ammianus Marcellinus, Roman History Bks. 14–31, 458; 29.1.25–32, 23, 50, 314 Anthologia Palatina 7.330, 210; 7.657.11– 12, 21 Apollonius of Rhodes, Argonautica 4.1635–90, 103–4 Apuleius —Apologia sive de Magia 25–43, 149–53; 27, 72; 31, 72; 32, 483; 42, 313; 42–53, 10; 43, 483 —De Genio Socratis, 233; 154, 216 —Florida 19, 189–90 —Metamorphoses 1.10, 72; 2.20–21, 72; 2.21–30, 266–71; 3.21–28, 153–57; 11.4, 483 Aristotle —De Philosophia fr. 12a Ross, 288, 290 —Historia Animalium Bks. 7–10, 43 —Parva Naturalia, 290–91 Arnobius, Adversus Gentiles 1.43, 63 Artemidorus, Onirocritica (Art of Judging Dreams) Bk. 1 dedication, Athansius, Life of St. Anthony 9–10, 465, 476n3 Augustine —Contra Academicos 1.7.19–21, 75 —De Civitate Dei 5.1–7, 378; 5.3, 386n19; 22.8, 180–81530 Index of Ancient Sources Augustine (continued ) —De Genesi ad Litteram 12.17, 288; 12.18, 79 Carmen adversus Paganos, 476n14 Cato, De Agricultura 160, 109 2 Chronicles 1:3–12, 288 Chrysippus, Stoicorum Veterum Fragmenta (SVF) 2.338 von Arnim, 207 Cicero —De Divinatione, —De Fato, 286, 350—De Natura Deorum, 286 —De Republica Bk. 6, 400; 6.12, 406; 6.16, 400 —Tusculanae Disputationes, 263Clement of Alexandria, Stromateis 6.3, 64 Pseudo-Clement —Homiliae 2.26, 89n76 —Recognitiones 2.15, 65, 66, 89n76 Comarius, 2:278–87 and 3:289–99 Berthelot, 448–54 1 Corinthians 1:14, 43, 345–47; 5:1–5, 468; 12:10, 84; 12:28, 297 Corpus Hermeticum 2.353√. Fest.–Nock, 134; 4.2 and 5.5, 25n25 Daniel, 15, 373; 2.48, 373 Deuteronomy 18.9–14, 16 Didache Duodecim Apostolorum 11–12, 297 Dio Cassius, Historia Romana 49.43.5, 391–92; 52.36.1–2, 391–92 Diodorus Siculus, Bibliotheca Historica 17.50.6, 83 Dionysius of Halicarnassus, Demosthenes 22, 7 Ephesians 2:2, 466; 6:12, 385 Eunapius, Lives of the Philosophers and Sophists (Giangrande) 5.2.1–7, 169– 70; 6.6.5–8, 201–4; 6.9.11–17, 366– 68; 7.1.1–3, 171–73; 7.11.6–3.3, 484 Euripides —Bacchae 894, 207 —Iphigenia Taurica 1261–88, 289 Eusebius, Praeparatio Evangelica 4.1.6–9, 162–63; 4.5, 217; 4.5.1–3, 276–77; 9.27.3, 68 Exodus 7, 131, 178; 7:8–14, 57; 7:10–13, 16; 8:1–3, 16; 8:1–15, 57; 22:18, 16; ch 30, 438–39 Firmicus Maternus, Libri Mathesis,Galatians 4:3–11, 372; 5:19–21, 459 Galenus, On Medical Terminology Kuhn), Genesis Geoponica Gregory the Great, Dialogorum Libri, Heliodorus, Aethiopica (Ethiopian Ta les)Heraclitus fr.Diels-Kranz, 321 Hermes Trismegistus, The Precepts of,, Herodotus, Historiae Hesiod—Theogony —Works and Days Hippocrates of Cos, On the Sacred Disease Hippolytus, Refutation of All Heresies —Homeric Hymn to Demeter — Homeric Hymn to Hermes —Homeric Hymn to the Pythian Apollo, —Iliad — Odyssey Horace — Epodes —Satires - Hyginus, Fabulae Iamblichus (Neoplatonist) —Life of Pythagoras 65, 294; 114, 294; 154, 481 —On the Mysteries of Egypt, 4, 77; 1.9.19–32, 166–68; 1.20.61–3, 274; 2.1.67–2.79, 274–76; 2.11.95–98, 168–69; 3.4–6, 361–63; 3.11, 363– 65; 3.13, 484; 3.27, 52; 3.31.15, 207; 4.2.183–84, 161–62 Ignatius, To the Smyrnaeans 3.2, 208 Isaiah 29:14, 183; 44:25, 16; 47:13, 373 Isidorus of Seville, Etymologies 8.9.13, 311 Jerome, Life of Hilarion, 463 John 4:46b–54, 180 Josephus Flavius —Antiquitates Iudaicae 1.19, 8; 2.284√., 178; 8.45, 58 —Contra Apionem 1.232, 8 Judges 5:20, 573 Justin (martyr), Dialogue with Trypho 85.3, 58 1 Kings 3:4–15, 288 2 Kings 21:6, 2 Lucan, Pharsalia 1.584–610, 310; 5.86– 224, 341–45; 5.124–61, 298; 6.413– 830, 30, 246–56 Lucian —Alexander the Pseudoprophet 23, 297 —The Lovers of Lies 10–13, 195–97; 14– 17, 146–49; 17, 218; 21, 81; 34–36, 74 —Menippus, 74 —The Ship, 74 Lucretius, On Nature 4.749–822, 292; 4.961–1036, 292 Luke 7:1–10, 180; 7:24, 208; 8, 63; 11:15, 208; 11:18–19, 208; 23:44–45, 377 Manetho, Apotelesmatika 4.271–85, 419 Manilius, Astronomica 1.25–112, 392– 95; 1.149–254, 395–98; 1.475–531, 398–99; 1.758–804, 399–401; 2.60– 79, 401–2; 2.80–149, 402–4; 2.567– 607, 404–5; 3.47–66, 405–6; 3.560– 617, 406–8; 4.1–118, 408–11 [Marcellus Empiricus], De Medicamentis, 9; 15.11, 109 Marcus Aurelius, Meditations 1.6, 294; 1.17.20, 294; 9.27, 294 Mark 7:24–30, 180; 8:28, 297; 15:33, 377 Martyrium Petri 3 (1.4), 476n14 Matthew 2:1–12, 376; ch. 8, 63; 8:5–13, 180; 8:31, 207; 15:21–28, 180; 27:45, 377 Menander, frag. 550–52 KörteThierfelder (= 714 Sandbach), 216 Numbers 20:7–11, 314 Origen, Against Celsus 8.3, 76 Ovid —Fasti 2.569–82, 20 —Metamorphoses, 395; 4.444, 13 —Tristia 4.10.87–88, 13 Pausanias, Description of Greece 1.32.3–5, 239–40; 6.6.7–11, 265–67; 9.39.2– 14, 303; 10.28.1–29.1, 240–42 Petronius, Satyricon 35, 390; 39, 375; 130.7–131.5, 131, 126–27 Philo of Alexandria, De Plantatione 12, 377 Philostratus —Heroicus, 214 —Life of Apollonius of Tyana 3.38–39, 200–201; 4.20, 271–72; 4.25, 235; 4.44, 143–44; 4.45, 199–200; 5.12, 3, 352–53; 6.10, 217; 7.38–39, 197–99; 8.7, 67; 8.7.9–10, 144–46 Phlegon of Tralles, Strange Stories 1, 235–38 Plato —Apology of Socrates 33B8–E8, 233–35; 33C, 290; 39C–40B, 233–35 —Charmides, 149 —Laws 905D–907D, 211; 909B, 211; 933A–E, 211 —Phaedo 60C–61C, 290; 81C–D, 213; 107D–E, 216 —Phaedrus 242B, 215 —Republic 364B–E, 211; 571C, 290; 617D, 216; 620D–E, 216 —Symposium 202E, 207 —Timaeus 72A, 286532 Index of Ancient Sources Pseudo-Plato, Theages, 83 Pliny the Elder, Natural History 2.6, 375; 11.250–51, 70; 12.82–83, 483; Bks. 20–32, 70; 25.59, 69; Bk. 28, 70; 28.4, 69; 28.85, 70; Bk. 29, 70; 29.20, 69; 30.5–6, 69; 37.40, 69; 37.75, 69 Plotinus, Enneads 2.3.1–5.12, 426–31; 2.9.14, 164–65; 3.1.5–6, 423–26; Wisdom of Solomon, Xenophon —Apologia Socratis 12, 233 —Memorabilia Zosimus, On Completion 3:239–40,
Download Free PDF View PDFABSTRACT FROM DAIMON TO DEMON: THE EVOLUTION OF THE DEMON FROM ANTIQUITY TO EARLY CHRISTIANITY One of the most fascinating entities of religious thought is the demon, which is still pervasive in both religious and popular culture today. The demon is something that is present not just in various religious texts, but is also a staple of the modern horror film. The question at hand in this thesis is whether or not the demon was always considered to be synonymous with evil. The demon itself has existed in religious culture and magic practice since antiquity, but most scholars tend to either ignore the entity, or conflate it with ghosts or minor gods. This thesis traces the evolution that the daimon takes to eventually become the demon we know today. At the same time, it postulates that the most important change to take place occurred with Augustine of Hippo’s The City of God, which ultimately gives the demon the negative characteristics that it still has today. This is the first time that this has been posited, as most historians have previously said that the point in which the daimon becomes demon is with the writing of Xenocrates in the 4th century B.C.E. By looking at both the literature of the Greek and Roman worlds, spells and incantations that were used in antiquity, and also texts relating to Judaism and Christianity, there is a sense that the evolution culminates in the work of Augustine, and that this is the most momentous change for the entity. This is significant, as it illustrates the influence of Christianity on the religious cultures of antiquity, and how monotheism played a large role in the evolution of the demon. As the demon is something that is prevalent still today, not only in our own popular culture but also in religious realms as well, it is important to understand the background and history of the entity, and not merely hold the assumption that it did not “exist” prior to Christianity.
Download Free PDF View PDFThe Cambridge History of Sixteenth Century Music, eds I. Fenlon and R. Wistreich
In this chapter I discuss how Renaissance music was infused with magical ideas about the power of sound to connect the human soul with the cosmos. These ideas derived from Platonic and neoplatonic philosophy, rediscovered in the 15th century by Marsilio Ficino. His writings on the role of the performer as a 'medium' between heaven and earth were taken up by 16th century composers in a variety of ways, including the idea of the 'Platonic frenzies' of the inspired musician. The chapter concludes with a case study of Orlando di Lasso's 'Prophetiae Sybillarum', as a magical incantation designed to change the consciousness of the listener.
Download Free PDF View PDFInnovation in Esotericism from the Renaissance to the Present eds G. Hedesan and T. Rudborg
The Cambridge History of Sixteenth Century Music, eds I. Fenlon and R. Wistreich
The people admired and respected their king, knowing that he would do anything to safeguard their lives and happiness. However, King Malachi grew envious of King Azura's success and coveted the power of the divine swords. One fateful day, King Malachi hatched a devious plan to take over the kingdom of Azura. He sent his most skilled assassin to infiltrate the kingdom and steal the divine swords. The assassin was cunning and managed to deceive the guards and make his way to the royal treasury where the swords were kept. However, unbeknownst to the assassin, the princess of Azura, Amara, had discovered King Malachi's plan through a secret informant. Determined to protect her father's kingdom, Amara set out on a quest to retrieve the divine swords. With her heart full of courage and armed with an enchanted sword given to her by the gods, Amara ventured into the treacherous lands of Draconia. The journey was perilous, and Amara faced many challenges along the way. She encountered powerful monsters, cunning adversaries, and treacherous terrain. Yet, she never faltered, her determination unwavering. With each step she took, her enchanted sword grew stronger, glowing brighter with every victory she achieved. Finally, after weeks of battles and hardships, Amara reached King Malachi's castle. She confronted him, her sword gleaming with divine power. King Malachi, in a fit of rage and fear, summoned his army to destroy Amara. But she was not alone. The divine swords, sensing their rightful wielder, appeared in a burst of light and encircled Amara, shielding her from harm. The battle that ensued was epic, with the power of the divine swords clashing against the dark forces of King Malachi's army. Amara fought with unparalleled bravery, her sword guiding her every move. With each strike, a divine sword imbued her with a different virtue, enhancing her abilities and enabling her to overcome any obstacle. In the end, Amara emerged victorious. The power of the divine swords had banished King Malachi and his forces, bringing peace back to the kingdom of Azura. The people rejoiced, grateful for the princess who had saved them all. Amara returned to her kingdom as a hero, the divine swords at her side. She ruled with compassion and wisdom, using the power of the swords to bring harmony and prosperity to her people. And so, the legend of the seven divine swords and the princess with the enchanted sword lived on, a testament to the strength of virtue and the power of a noble heart..
Reviews for "The Princess' Quest for Redemption: Finding the Missing Divine Sword"
1. Name: Jane - Rating: 1/5
Review: This book was a complete disappointment. The storyline felt predictable and cliché, with no original twists or turns. The characters were one-dimensional and lacked depth, making it difficult to connect with them. Additionally, the writing style was bland and lacked creativity. Overall, "The seven divine swords and the princess with the enchanted sword" felt like a waste of time and money, and I would not recommend it to anyone looking for an engaging and well-written fantasy novel.
2. Name: Mark - Rating: 2/5
Review: I found "The seven divine swords and the princess with the enchanted sword" to be underwhelming. While the concept had potential, the execution fell short. The pacing was slow, and there were many unnecessary side plots that added little to the overall story. The dialogue felt forced and unnatural, making it hard to connect with the characters. Furthermore, the world-building was lacking, leaving me feeling detached from the setting. Overall, I was not impressed with this book and would not recommend it to avid fantasy readers.