The Digest of Demonology and Magic is a comprehensive compilation of ancient beliefs, practices, and theories surrounding the supernatural world. It serves as a guidebook for those seeking to understand the dark arts and the forces that govern them. This text covers a vast range of topics, from ancient spells and rituals to the various types of demons and magical beings. One of the main themes explored in the Digest is the concept of demonology. Demonology is the study of demons, their origins, characteristics, and powers. The text delves into the different classifications of demons, such as demonic hierarchies and demonic possession.
The issue becomes that of how to parse the traction of thought on the real with thought’s limitation, with the utility of speculation and the need of a formal distinction between the metaphysical and the non-metaphysical. Or, in other terms, how do we explain the ingenuity of Merlin, where his seemingly ungrounded thinking leads to feats of engineering, without overselling the power of thought or de-galvanizing the effect of materiality?
Speculative awareness comes through the labor of those reduced to mere go-betweens, those who move from one place to another in order to change both. The issue becomes that of how to parse the traction of thought on the real with thought s limitation, with the utility of speculation and the need of a formal distinction between the metaphysical and the non-metaphysical.
The text delves into the different classifications of demons, such as demonic hierarchies and demonic possession. It also discusses the summoning and binding of demons, detailing the necessary rituals, incantations, and offerings to successfully establish a connection with these otherworldly creatures. In addition to demonology, the Digest explores the realm of magic.
Incubus-Demons, Magic, and the Spaces Between the Moon and the Earth: Jeffrey Cohen and Ben Woodard @Speculative Medievalisms 2
Erratic angels, like the incubus-demon, the Fairy King and Merlin, are the vicars or intermediaries who make possible the world’s vibrancy by enabling contact and relation. They allow the emergence of transformative textualities, even while they themselves are left behind at that luminous advent.
–Jeffrey Cohen, “Sublunary”
Perhaps then the sublunary, as the way-point between the lunar madness of speculation and the coruscating solar death of the real, stands as a universalism emphatically weird in which, and of which, a properly metaphysical system can be cast.
–Ben Woodard
Somewhat belatedly, and following not closely enough on the heels of sharing audiofiles of the talks and responses from Speculative Medievalisms 2: A Laboratory-Atelier, held at The Graduate Center, CUNY on September 16th [go HERE and HERE and HERE for digests and audiofiles of the talks and responses by Kellie Robertson + Drew Daniel, Julian Yates + Liza Blake, and Graham Harman + Patricia Clough & Nicola Masciandaro, respectively], I now share with you the audiofile of Jeffrey’s talk, “Sublunary” [a talk Jeffrey also shared the text of HERE] and Ben Woodard’s response, “Casting Speculation.”
In Jeffrey’s initial talk, which put Geoffrey of Monmouth’s Merlin (from the 12th-century History of the Kings of Britain) and the Breton lay Sir Orfeo on a collision course with each other (much like subatomic particles in an accelerator-corridor), he charted the cartography of a middle space between the moon and the earth: “Aerial and moonlit, this middle realm is knowable only at second hand.” Provocatively connecting Merlin’s status as the progeny of two “oblique realms” that can never really touch (the lunar and the terrestrial) with Graham Harman’s invocation of an “autistic moonbeam” in his essay on “vicarious causation,” Jeffrey sketched the possibilities of communication and relation between realms (angelic-demonic and human) that otherwise could not touch each other. Jeffrey then also commented upon the Fairy-underworld that Sir Orfeo travels to [in order to rescue his kidnapped wife: Heurodis/Eurydice] as a realm of speculative adventure in which forms of both inviolable solitude and objectal relation are possible. But what was really interesting about Jeffrey’s talk [for me] was how he also asked us to think about what the lunary [or sublunary] also obscures from sight: what figures and objects [angels and demons in the parlances of the medieval texts Jeffrey examined in his “laboratory”] recede from our view at the very moment they give birth to the vibrantly material possibilities of our world? What is the fate of the intermediary “vicars” who are the agents of Harman’s [and the world’s] causation? And therefore Jeffrey’s conclusion that,
Though these figures open new worlds for and bestow unexpected futures to others within their texts, their shared fate is silent abandonment. Speculative awareness comes through the labor of those reduced to mere go-betweens, those who move from one place to another in order to change both. These mediators are literally sublunary angels, messengers who in their erratic flights refuse reduction into narrative or philosophical order. Perpetually conveyed, traveling without necessary destination, these disordered angels remind us that a retreat into tidy heaven leaves too many abandoned on the rubbish heaps of the earth.
In his response, Ben decided to take Jeffrey’s “sublunary” and add some madness to it, in an attempt to bring some “lunacy” [i.e., “fanciful” imagination] to speculative realism’s vicarious endeavours, where lunacy might operate as a sort of “third space” between the vital material and the speculative thought. As Ben himself put it,
The issue becomes that of how to parse the traction of thought on the real with thought’s limitation, with the utility of speculation and the need of a formal distinction between the metaphysical and the non-metaphysical. Or, in other terms, how do we explain the ingenuity of Merlin, where his seemingly ungrounded thinking leads to feats of engineering, without overselling the power of thought or de-galvanizing the effect of materiality?
Ben usefully turned to the philosophy of Liebniz [and even the steampunkish Neal Stephenson] for some possible answers to that question, and if you want to know how that turned out, you can listen for yourself here:
Jeffrey Jerome Cohen, “Sublunary” [with response from Ben Woodard]
If you prefer to download audiofiles and listen to them on a portable, mobile device, go HERE.
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In 972 AE, a necromancer named Juedo summoned a demon known as Mang to Cantha via a forbidden ritual. The demon wrestled free, however, and terrorized the countryside for years until it was lured into a trap in the center of a great frozen lake where the elementalist Teinai banished it back to the Underworld. [15]
Magic, in this context, refers to the supernatural manipulation of reality to achieve desired outcomes. The text covers various branches of magic, including ceremonial magic, natural magic, and witchcraft. It provides insight into the tools, symbols, and practices associated with each type, as well as the principles behind their efficacy. Throughout the Digest, there is a recurring emphasis on the dangers and consequences of engaging with demons and practicing magic. It warns readers of the potential risks and ethical considerations involved in harnessing these occult powers. However, it also recognizes the allure and allure of these practices, acknowledging that the pursuit of forbidden knowledge is often irresistible to some. Ultimately, the Digest of Demonology and Magic serves as a glimpse into a darker side of human curiosity and the supernatural. It reflects the age-old fascination with the unknown and the desire to harness extraordinary powers. While it may not provide concrete answers or solutions, it acts as a testament to the enduring appeal and enduring nature of these mysterious realms..
Reviews for "The Language of the Devil: Decoding Ancient Texts on Demonology and Witchcraft"
1. JaneDoe - 2 stars - I was extremely disappointed with "Digest of demonology and magic". I found the content to be confusing and poorly organized. The book didn't provide any substantial explanations or insights into the topic, leaving me with more questions than answers. Additionally, the writing style was dry and lacked any engaging storytelling elements. Overall, I felt disconnected and failed to find any value in this book.
2. JohnSmith - 3 stars - "Digest of demonology and magic" didn't live up to my expectations. While it did contain some interesting information and historical references, I found the author's writing to be overly academic and difficult to follow. The lack of clear explanations and examples made it challenging for me to fully grasp the concepts being presented. Furthermore, I wished the book delved deeper into certain topics instead of just skimming over them. As a result, I felt unsatisfied with this read and would recommend exploring other books on demonology and magic for a more comprehensive understanding.