The German Division of Magic (GDM) is a government agency responsible for overseeing and regulating magical activity in Germany. Established in 1872, the GDM has played a vital role in maintaining the balance between the magical and non-magical communities. The main function of the GDM is to protect and educate both wizards and witches as well as the general public. They ensure that magical beings and objects are used responsibly and that the Statute of Secrecy is upheld at all times. This includes monitoring magical creatures, controlling the distribution of magical items, and overseeing magical education within the country. The GDM is divided into several departments, each specializing in a different aspect of magical law enforcement and administration.
The Rainsford collection physically arrived here at Penn in the fall and sits together as it did for decades at Alnwick. Indeed, more than any volume in particular the collection probably has its greatest value in its whole as an almost fully intact 18th century manuscript library, representing the accumulated learning of an emblematic gentleman scientist. All of the manuscripts in the collection have been given very brief records in our online catalog and are available to researchers now. In addition, however the next year our fantastic cataloging staff will be working through each volume to provide comprehensive descriptions of their contents [Here’s an example of one already completed].
An open call to the lucky new owner of this manuscript, we d be happy at Penn to create a digital facsimile of the manuscript at your convenience so that Rainsford s library here could be virtually complete. In this case, Matlida infiltrates a monastery by disguising herself as an initiate, and it seems at first as if she is merely a temptress who seeks only to seduce Ambrosio, or perhaps she is truly motivated by affection for him.
The GDM is divided into several departments, each specializing in a different aspect of magical law enforcement and administration. These departments include the Department of Magical Accidents and Catastrophes, the Department of Magical Law Enforcement, and the Department of Magical Education. Within each department, there are specialized teams and individuals who handle specific tasks.
An Occult and Alchemical Library
When acquiring early manuscripts these days libraries mostly get them one at a time. A 15th century medical compendium here, a cache of Mexican inquisition proceedings there. It was with excitement then that my colleagues and I read the catalog for the sale of some of the 12th Duke of Northumberland’s collection this past July. Amongst the treasures was a somewhat unassuming lot consisting of nearly 60 manuscript volumes from a single 18th century collector. These manuscripts had been left to the 2nd Duke of Northumberland by his friend Charles Rainsford (1728-1809).
Alnwick Castle, Northumberland. Photo by Fiona James (CC-BY 2.0). Flickr.
Since 1809 they had sat on the shelves at Alnwick Castle, seeing only sporadic use. Rainsford was not only a British general and sometime governor of Gibraltar but an avid alchemist and occultist, fascinated by everything from the philosopher’s stone to Tarot to Rosicrucianism. The manuscript library he left to the Duke of Northumberland contained works he had collected in Gibraltar and on the continent but also a number copied out in his own hand from texts he had seen or borrowed. As Penn has long been a major collector in the history of science, especially that of chemistry and alchemy, my colleagues and I thought the opportunity to acquire an entire manuscript library was too good to pass up. Thanks to the generous support of the B.H. Breslauer foundation as well as several endowments here at Penn we were able to be the winning bidder when the collection was sold at Sotheby’s.
Many people think of alchemy and occultism as having their heyday in the medieval period but there has been a recent flurry of scholarship on the importance of speculative science and the occult during the 18th-century European enlightenment. Rosicrucians, h ermeticists , and alchemists were part of the social and intellectual circles of most of the great enlightenment scientists – thriving in a world where new knowledge, ideas, and speculation were welcome. Rainsford himself was a friend of the great English naturalist Joseph Banks and while looking at the collection before the sale in London I was pleasantly surprised to have this note fall out of one of Rainsford’s volumes:
Note addressed to Sir Joseph Banks found in UPenn Ms. Codex 1684 (formerly Alwnick Ms. 595).
The Rainsford collection physically arrived here at Penn in the fall and sits together as it did for decades at Alnwick. Indeed, more than any volume in particular the collection probably has its greatest value in its whole as an almost fully intact 18th century manuscript library, representing the accumulated learning of an emblematic gentleman scientist. All of the manuscripts in the collection have been given very brief records in our online catalog and are available to researchers now. In addition, however the next year our fantastic cataloging staff will be working through each volume to provide comprehensive descriptions of their contents [Here’s an example of one already completed].
The Rainsford collection in processing at Penn
The collection represents Rainsford’s wide reading and collecting interests with manuscripts in French, German, Italian, Latin, English with many snippets in Hebrew. A few of my favorites include a fantastic compilation in Rainsford’s hand while governor at Gibraltar on Judicial Astronomy, a copy of Nicolas Flamel’s supposed 1414 final testament, a treatise on summoning demons with black-and-red illustrated pages, and an Italian work on sexual health. At least four of the volumes (and likely more) in his library came from the Jesuit College at Naples whose library was seized as part of the suppression of the Jesuits and sold in part in 1780. These manuscripts go beyond the alchemical and occult and include an unpublished chronicle kept by a Jesuit in Naples between 1668 and 1725.
UPenn Ms. Codex 1673 (formerly Alnwick Ms. 584) UPenn Ms. Codex 1669 (formerly Alnwick ms. 580). Treatise on summoning demons.
As someone interested in the history of the book and reading I’m thrilled that the collection also includes a pre-printed do-it-yourself commonplace book used by Rainsford to record alchemical calculations and notes. In fact a good number of the works in the collection are commonplace or notebooks of one sort or another into which Rainsford copied tidbits from a variety of print and manuscripts sources, many of which are unidentified.
Finally, the one that got away. At the July sale in London we were able to purchase all but one of Rainsford’s manuscripts from Alnwick castle. One gorgeous volume, full of watercolors was lotted separately and sold on its own to an anonymous phone bidder. An open call to the lucky new owner of this manuscript, we’d be happy at Penn to create a digital facsimile of the manuscript at your convenience so that Rainsford’s library here could be ‘virtually’ complete!
NotesFor a recent excellent study of eighteenth-century occultism which cites some of the Rainsford manuscripts (then at Alnwick) see Paul Monod’s Solomon’s Secret Arts: the occult in the Age of Enlightenment (Yale University Press, 2013)
Two earlier inventories of the Rainsford manuscripts from Alnwick exist. One was done as part of the Historical Manuscript Commission’s survey published in 1872. The other was compiled by Adam MacLean in the early 1990s and is available online.
For notes generally on Rainsford’s collection see:
Ron Heisler and Adam Maclean, “General Rainsford. An Alchemical and Rosicrucian Enthusiast.” Hermetic Journal (1990), 129-13
G.P.G. Hills, “The Rainsford Papers in the British Museum.” Ars Quatuor Coronatorum XXVI, 1913.
Beyond the British Library there are also additional Rainsford papers and manuscripts at the Wellcome library in London (MSS 4032-4039).
As a scholar whose main interests lie in the field of witchcraft, I was also struck by another of Monod’s conclusions, namely that all the arguments against astrology, alchemy and natural magic had been fully developed long before 1650. This is equally true of witchcraft, and strongly suggests that neither it nor the occult owed their demise to the ability of opponents to expose the deficiencies of the logical assumptions upon which both were based. The occult was not simply argued out of existence. Only wider factors can help to explain this process. Here, I found myself in complete agreement with Monod’s claims that in order to understand this process, we need to pay more heed to the wider social, religious and political context in which these ideas were promoted and debated. This is, however, a contentious and tricky subject, where many have been prone to seek over-simplistic explanations equating one set of religious and political beliefs, and their proponents, with either a credulous or skeptical position. In the period between 1660 and 1715, for example, I would argue that, with regard to witchcraft at least, it is impossible to depict one individual party – Whig or Tory – as belonging in a single camp. More often than not, positions changed dependent upon which group or party was in power at any given time. In the period before 1688, for example, mainstream Anglicans and their Tory supporters exhibited very little interest in witchcraft, which was largely promoted by Whigs and their dissenting allies. After 1688, when the tables were turned, a different pattern emerges so that by 1715 it was the Tories and their nonjuring allies who seem to have been more receptive to the reality of witchcraft. In both cases, it would seem that belief in witchcraft and the promotion of witch cases was predominantly attractive to those who felt themselves marginalized within the body politic. Much the same process is suggested by Monod, especially after 1715 when the exponents and apologists of the occult tended to be drawn from the ranks of disaffected Tories, non-jurors or Protestant evangelicals.
For example, the Department of Magical Accidents and Catastrophes is responsible for responding to and investigating magical accidents and disasters. They also work closely with non-magical authorities to ensure any risks to public safety are mitigated. The GDM also plays a key role in regulating the use of magic in various industries. They work with the Ministry of Magic to establish and enforce standards for the production and sale of magical goods, such as potions and magical artifacts. In addition to their regulatory duties, the GDM is also responsible for the education and training of young witches and wizards. They oversee the magical education system in Germany, ensuring that students receive a comprehensive and well-rounded education in magical theory and practice. Overall, the German Division of Magic is an essential organization in maintaining order and safety in the magical community in Germany. Through their various departments and specialized teams, they ensure that magical beings and objects are used responsibly, accidents and catastrophes are minimized, and students receive a quality education in magic..
Reviews for "German Division of Magic: An Overview of its Departments and Ministries"
- Sarah - 2 stars - I was really disappointed with "German division of magic". The story was confusing and hard to follow, and I couldn't connect with any of the characters. The writing style felt dull and lacked excitement, making it difficult to stay engaged. Overall, I found the book to be uninteresting and didn't find any enjoyment in reading it.
- Jack - 1 star - "German division of magic" was a complete letdown for me. The plot felt convoluted and I struggled to understand the purpose behind certain events. The character development was weak, leaving me uninvested in their struggles and successes. The pacing was also off, with slow moments that dragged on and failed to hold my attention. In the end, I was left feeling unsatisfied and with no desire to continue with the series.
- Emma - 2 stars - I had high hopes for "German division of magic" but was ultimately let down. The world-building felt lacking, leaving me with many unanswered questions. The magical system was poorly explained and difficult to grasp, making it hard to fully immerse myself in the story. Additionally, the writing style didn't captivate me, and I found myself struggling to stay engaged. Overall, I found the book to be a disappointment and wouldn't recommend it.
- Mike - 3 stars - While I didn't hate "German division of magic", I wasn't particularly impressed either. The story had potential, but it fell flat in execution. The pacing was uneven and the plot felt disjointed at times. Additionally, the characters lacked depth and I found it hard to connect with them. There were some interesting moments, but overall, the book failed to leave a lasting impression on me.