المراجع | السحر: مقدمة قصيرة جدًّا

مقدمة

On ancient terminology regarding magic, see Matthew W. Dickie, Magic and Magicians in the Greco-Roman World (London, 2001), chapter 1; Stephen Charles Haar, Simon Magus: The First Gnostic? (Berlin, 2003), pp. 33–70; J. N. Bremmer, ‘The Birth of the Term “Magic”’, Zeitschrift für Papyrologie und Epigraphik, 129 (1999): 1–12; Albert de Jong, Traditions of the Magi (Leiden, 1997).
On the biblical magi, see M. A. Powell, ‘The Magi as Wise Men: Re-Examining a Basic Supposition’, New Testament Studies, 46, 1 (2000): 1–20; Richard C. Trexler, The Journey of the Magi: Meanings in History of a Christian Story (Princeton, 1997); Jerry Vardaman and Edwin M. Yamauchi (eds.), Chronos, Kairos, Christos: Nativity and Chronological Studies Presented to Jack Finegan (Winona Lake, 1989).
David E. Aune, ‘Magic in Early Christianity’, in Hildegard Temporini and Wolfgang Haase (eds.), Aufstieg und Niedergang der Römischen Welt II (Berlin, 1980), pp. 1470–1557.
Owen Davies, A Very Short Introduction to Paganism (Oxford, 2011).
On the Jewish blood libel, see R. Po-chia Hsia, The Myth of Ritual Murder: Jews and Magic in Reformation Germany (New Haven, 1988); Francesca Matteoni, ‘The Jew, the Blood and the Body in Late Medieval and Early Modern Europe’, Folklore, 119, 2 (2008): 182–200.
Weber quote from Max Weber, Economy and Society: An Outline of Interpretive Sociology (Berkeley, 1978), vol. 2, p. 467.
Zwemer quote from Samuel Marinus Zwemer, The Influence of Animism in Islam (New York, 1920), p. 163.
Helen L. Parish, Monks, Miracles and Magic: Reformation Representations of the Medieval Church (Abingdon, 2005).
On attitudes towards Sufism, see Eva Evers Rosander and David Westerlund (eds.), African Islam and Islam in Africa: Encounters between Sufis and Islamists (London, 1997); Scott Alan Kugle, Sufis and Saints’ Bodies: Mysticism, Corporeality, and Sacred Power in Islam (Chapel Hill, 2007); Martin van Bruinessen, ‘Sufism, “Popular” Islam and the Encounter with Modernity’, in Muhammad Khalid Masud, Armando Salvatore, and Martin van Bruinessen (eds.), Islam and Modernity: Key Issues and Debates (Edinburgh, 2009), chapter 5.
On the Brahmins and magic, see Gyan Prakash, ‘The Colonial Genealogy of Society: Community and Political Modernity in India’, in Patrick Joyce (ed.), The Social in Question: New Bearings in History and the Social Sciences (London, 2002), pp. 81–97; Ruth S. Freed and Stanley A. Freed, ‘Unity in Diversity in the Celebration of Cattle-Curing Rites in a North Indian Village: A Study in the Resolution of Conflict’, American Anthropologist, N.S. 68, 3 (1966): 673–92.
On shirk and magic in Islam, see Kathleen M. O’Connor, ‘Idolatry’, in Juan Eduardo Campo (ed.), Encyclopedia of Islam (New York, 2009), pp. 343-4; Ahmad Dallal, ‘The Origins and Objectives of Islamic Revivalist Thought, 1750–1850’, Journal of the American Oriental Society, 113, 3 (1993): 341–59; Alexander Rodrigues, ‘Wahhabism and “the Peoples’ Islam” in the Arabian Peninsula’, in Nur Kirabaev and Yuriy Pochta (eds.), Values in Islamic Culture and the Experience of History (Washington, 2002), chapter 10.
Abduh quote cited in J. J. G. Jansen, The Interpretation of the Koran in Modern Egypt (Leiden, 1974), p. 31.
T. Jeremy Gunn, ‘Shaping an Islamic Identity: Religion, Islamism, and the State in Central Asia’, Sociology of Religion, 64, 3 (2003): 389–410.
Quote on black magic in Malaysia cited in Sylva Frisk, Submitting to God: Women and Islam in Urban Malaysia (Seattle, 2009), p. 103.
On syncretic religions in the Caribbean, see, for example, Margarite Fernández Olmos and Lizabeth Paravisini-Gebert, Creoloe Religions of the Caribbean: An Introduction from Vodou and Santería to Obeah and Espiritismo (New York, 2003).
Islam in Africa quote from Timothy Insoll, The Archaeology of Islam in Sub-Saharan Africa (Cambridge, 2003), p. 34.
Raquel Romberg, Witchcraft and Welfare: Spiritual Capital and the Business of Magic in Modern Puerto Rico (Austin, 2003).

الفصل الأول

For a brief overview of evolutionary theories of religion and magic, see Graham Cunningham, Religion and Magic: Approaches and Theories (Edinburgh, 1999). More detailed studies include Garry Trompf, In Search of Origins (New Delhi, 1990); Stanley J. Tambiah, Magic, Science, Religion, and the Scope of Rationality (Cambridge, 1990); Dorothy Hammond, ‘Magic: A Problem in Semantics’, American Anthropologist N.S. 72, 6 (1970): 1349–56; Randall Styers, Making Magic: Religion, Magic, and Science in the Modern World (Oxford, 2004); Daniel O’Keefe, Stolen Lightning: The Social Theory of Magic (Oxford, 1982).
Jesper Sørensen, A Cognitive Theory of Magic (Lanham, 2007); George Stocking, After Tylor: British Social Anthropology 1888–1951 (London, 1999); Jacob Neusner, Ernest S. Frerichs, and Paul Virgil McCracken Flesher (eds.), Religion, Science, and Magic: In Concert and in Conflict (Oxford, 1989).
On Wittgenstein, see, for example, Brian R. Clack, Wittgenstein, Frazer and Religion; D. Z. Phillips, ‘Wittgenstein, Wittgensteinianism, and Magic: A Philosophical Tragedy?’, Religious Studies, 39 (2003): 185–201; Thomas de Zengotita, ‘On Wittgenstein’s Remarks on Frazer’s Golden Bough’, Cultural Anthropology, 4, 4 (1989): 390–8.
Stanley J. Tambiah, Culture, Thought and Social Action: An Anthropological Perspective (Cambridge, 1985).
Gunter Senft, ‘Bronisław Kasper Malinowski’, in Gunter Senft, Jan-Ola Östman, and Jef Verschueren (eds.), Culture and Language Use (Amsterdam, 2009), pp. 217–21.
M. G. Marwick, ‘The Study of Witchcraft’, in A. L. Epstein (ed.), The Craft of Anthropology (Oxford, 1967), pp. 235–5; Peter Pels, ‘The Magic of Africa: Reflections on a Western Commonplace’, African Studies Review, 41, 3 (1998): 193–209; Elias K. Bongmba, ‘Evans-Pritchard and the Theoretical Demise of the Concept of Magic’, in James Kiernan (ed.), The Power of the Occult in Modern Africa (Berlin, 2006), pp. 19–45.
Murray Wax and Rosalie Wax, ‘The Notion of Magic’, Current Anthropology, 4, 5 (1963): 495–518.
Robert Redfield, ‘The Primitive World View’, Proceedings of the American Philosophical Society, 96 (1952): 30–6; Michael Kearney, ‘World View Theory and Study’, Annual Review of Anthropology, 4 (1975): 247–70.
George M. Foster, ‘Peasant Society and the Image of Limited Good’, American Anthropologist, 67 (1965): 293–315. See also Foster, ‘A Second Look at Limited Good’, Anthropological Quarterly, 45 (1972): 57–64.
John Lindow, ‘Swedish Legends of Buried Treasure’, Journal of American Folklore, 95 (1982): 257–79.
Laura Stark-Arola, Magic, Body and Social Order: The Construction of Gender Through Women’s Private Rituals in Traditional Finland (Helsinki, 1998), pp. 116-17.
Anthony H. Galt, ‘Magical Misfortune in Locorotondo’, American Ethnologist, 18, 4 (1991): 735–50.
On the anthropology of traditional witchcraft in modern Europe, see Willem de Blécourt, ‘The Witch, Her Victim, the Unwitcher and the Researcher: The Continued Presence of Traditional Witchcraft’, in Willem de Blécourt, Ronald Hutton, and Jean Sybil de la Fontaine, Witchcraft and Magic in Europe: The Twentieth Century (London, 1999), pp. 141–220; Richard Jenkins, ‘Continuity and Change: Social Science Perspectives on European Witchcraft’, in Jonathan Barry and Owen Davies (eds.), Witchcraft Historiography (Basingstoke, 2007), pp. 203–25.
Julian Pitt-Rivers, The People of the Sierra (London, 1954).
Richard Blum and Eva Blum, Healing in Rural Greece (Stanford, 1965); The Dangerous Hour: The Lore and Culture of Crisis and Mystery in Rural Greece (New York, 1970).
On De Martino, see George R. Saunders, ‘“Critical Ethnocentrism” and the Ethnology of Ernesto De Martino’, American Anthropologist, N.S. 95, 4 (1993): 875–93; Roberto Cipriani, Sociology of Religion: An Historical Introduction, tr. Laura Ferrarotti (New York, 2000), pp. 135–7.
Jeanne Favret-Saada, Les mots, la mort, les sorts (Paris, 1977).
Owen Davies, ‘Witchcraft Accusations in France, 1850–1990’, in Willem de Blécourt and Owen Davis (eds.), Witchcraft Continued: Popular Magic in Modern Europe (Manchester, 2004), chapter 6.
Inge Schöck, Hexenglaube in der Gegenwart (Tübingen, 1978).
Hans Sebald, Witchcraft: The Heritage of a Heresy (New York, 1978); Hans Sebald, ‘The Demise of a Folk Magic’, Anthropological Quarterly, 53 (1980): 173–87.

الفصل الثاني

On the Cheiromecta, see Matthew W. Dickie, Magic and Magicians in the Greco-Roman World (London, 2001), pp. 119–23.
On the early histories of magic, see Jan N. Bremmer, ‘Magic in the Apocryphal Acts of the Apostles’, in Jan N. Bremmer and Jan R. Veenstra (eds.), The Metamorphosis of Magic from Late Antiquity to the Early Modern Period (Leuven, 2002), p. 53; Owen Davies, Grimoires: A History of Magic Books (Oxford, 2009), pp. 7–10; Lynn Thorndike, A History of Magic and Experimental Science (New York, 1923), vol. 1, pp. 414-15, 558–60; Gideon Bohak, Ancient Jewish Magic: A History (Cambridge, 2008), p. 81; Ayse Tuzlak, ‘The Magician and the Heretic: The Case of Simon Magus’, in Paul Allan Mirecki and Marvin W. Meyer (eds.), Magic and Ritual in the Ancient World (Leiden, 2002), pp. 416–26.
Simon Ravensberg quote in Peter Maxwell-Stuart, ‘The Contemporary Historical Debate, 1400–1750’, in Jonathan Barry and Owen Davies (eds.), Witchcraft Historiography (Basingstoke, 2007), p. 13.
Gabriel Naudé, The History of Magick (London, 1657). See Maryanne Cline Horowitz, ‘Gabriel Naudé’s Apology for Great Men Suspected of Magic: Variations in Editions from 1625–1715’, in John Christian Laursen (ed.), Histories of Heresy in Early Modern Europe (Basingstoke, 2002), pp. 61–77; Lauren Kassell, ‘“All was this land full fill’d of faerie”, or Magic and the Past in Early Modern England’, Journal of the History of Ideas, 67, 1 (2006): 107–22.
Naudé quote from Gabriel Naudé, The History of Magick, p. 65.
Vaughan quotes from Thomas Vaughan, Magia Adamica: or the Antiquitie of Magic (London, 1650), p. C2v, p. 7.
Howitt quote from William Howitt, The History of the Supernatural (London, 1863), vol. 1, p. 75.
Joseph Ennemoser, The History of Magic (London, 1854), vol. 1, pp. 187, 189.
Lévi quote from Éliphas Lévi, The History of Magic, tr. A. E. Waite (London, 1913), p. 72.
On the Occult Revival, see, most recently, Alison Butler, Victorian Occultism and the Making of Modern Magic: Invoking Tradition (Basingstoke, 2011).
Art Magic: Or Mundane, Sub Mundane, and Super Mundane Spiritism (New York, 1876), p. 175.
Isaac Schapera, The Khoisan Peoples of South America (London, 1930), pp. 168, 198.
On magic and paganism, see Owen Davies, A Very Short Introduction to Paganism (Oxford, 2011).
Lynn Thorndike, A History of Magic and Experimental Science (New York, 1923), vol. 1, p. 2. See Karen Jolly, ‘Medieval Magic: Definitions, Beliefs, Practices’, in Karen Jolly, Catharina Raudvere, and Edward Peters (eds.), Witchcraft and Magic in Europe: The Middle Ages (London, 2001); Michael D. Bailey, Magic and Superstition in Europe: A concise History from Antiquity to the Present (Lanham, 2007), chapters 3 and 4; Joel Kaye, ‘Law, Magic, and Science: Constructing a Border between Licit and Illicit Knowledge in the Writings of Nicole Oresme’, in Ruth Mazo Karras, E. Ann Matter, and Joel Kaye (eds.), Law and the Illicit in Medieval Europe (Philadelphia, 2008), chapter 16.
Richard Kieckhefer, Magic in the Middle Ages (Cambridge, 1989), p. 1. On the science/magic debate, see also Randall Styers, ‘The “Magic” of “Science”: The Labelling of Ideas’, in Glenn Hudak and Paul Kihn (eds.), Labelling: Pedagogy and Politics (London, 2001), chapter 15.
On the debate over magic and the scientific revolution, see Frances Yates, Giordano Bruno and the Hermetic Tradition (Cambridge, 1964); Brian Vickers (ed.), Occult and Scientific Mentalities in the Renaissance (Cambridge, 1984); Steven Shapin, The Scientific Revolution (Chicago, 1996); John Henry, The Scientific Revolution and the Origins of Modern Science (Basingstoke, 2008), chapter 4.
John Wilkins, Mathematicall Magick, Or, The Wonders that May be Performed by Mechanicall Geometry (London, 1648), preface. See J. Peter Zetterberg, ‘The Mistaking of “the Mathematicks” for Magic in Tudor and Stuart England’, Sixteenth Century Journal, 11, 1 (1980): 83–97.
Stuart Clark, Thinking with Demons (Oxford, 1997); James Sharpe, Instruments of Darkness: Witchcraft in England 1550–1750 (London, 1996), chapter 11; Malcolm Gaskill, A Very Short Introduction to Witchcraft (Oxford, 2010), chapter 4.
Gilbert G. Germain, A Discourse on Disenchantment: Reflections on Politics and Technology (Albany, 1993).
Thomas’s work is rich in ideas beyond the disenchantment thesis. For critical assessments of Religion and the Decline of Magic, see Jonathan Barry, ‘Keith Thomas and the Problem of Witchcraft’, in Jonathan Barry, Marianne Hester, and Gareth Roberts (eds.), Witchcraft in Early Modern Europe: Studies in Popular Culture and Belief (Cambridge, 1996), pp. 1–46; Alan Macfarlane, ‘Civility and the Decline of Magic’, in Paul Slack, Peter Burke, and Brian Harrison (eds.), Civil Histories: Essays Presented to Sir Keith Thomas (Oxford, 2000), chapter 8.
R. W. Scribner, ‘The Reformation, Popular Magic, and the “Disenchantment of the World”’, Journal of Interdisciplinary History, 23, 3 (1993): 475–94; Alexandra Walsham, ‘The Reformation and “The Disenchantment of the World Reassessed”’, The Historical Journal, 51, 2 (2008): 497–528; Michael D. Bailey, ‘The Disenchantment of Magic: Spells, Charms, and Superstition in Early European Witchcraft Literature’, American Historical Review, 3, 2 (2006): 383–404; Philip M. Soergel, ‘Miracle, Magic, and Disenchantment in Early Modern Germany’, in Peter Schäfer and Hans Gerhard Kippenberg (eds.), Envisioning Magic (Leiden, 1997), pp. 215–35; Edward Bever, ‘Witchcraft Prosecutions and the Decline of Magic’, Journal of Interdisciplinary History, 40, 2 (2009): 263–93; Karl Bell, ‘Breaking Modernity’s Spell-Magic and Modern History’, Cultural and Social History, 4, 1 (2007): 115–23.

الفصل الثالث

Derek Collins, Magic in the Ancient Greek World (Oxford, 2008), pp. 33–54.
F. Gerald Downing, ‘Magic and Scepticism in and around the First Christian Century’, in Todd Klutz (ed.), Magic in the Biblical World: From the Rod of Aaron to the Ring of Solomon (London, 2003), pp. 86–100.
Ibn Khaldūn quote in Mushegh Asatrian, ‘Ibn Khaldūn on Magic and the Occult’, Iran and the Caucasus, 7, 1-2 (2003): 99.
Scot quote from Reginald Scot, The Discoverie of Witchcraft (London, [1584] 1930), p. 182.
Ady quotes from Thomas Ady, A Candle in the Dark Shewing the Divine Cause of the Distractions of the Whole Nation of England and of the Christian World (London, 1655), pp. 36, 29.
On ventriloquism, see Steven Connor, Dumbstruck: A Cultural History of Ventriloquism (Oxford, 2000); Owen Davies, The Haunted: A Social History of Ghosts (Basingstoke, 2007), pp. 154–7.
Benjamin G. Kohl and H. C. Erik Midelfort, On Witchcraft: An Abridged Translation of Johann Weyer’s De præstigiis dæmonum (Asheville, 1998), p. 64.
Porta quote from Natural magick by John Baptista Porta, a Neapolitane (London, 1658), p. 358.
On optical magic, see Stuart Clark, Vanities of the Eye: Vision in Early Modern European Culture (Oxford, 2007); Davies, The Haunted, chapter 7.
On Houdin, see Graham Jones, ‘Modern Magic and the War on Miracles in French Colonial Culture’, Comparative Studies in Society and History, 52 (2010): 67.
On India, see Peter Lamont, The Rise of the Indian Rope Trick: The Biography of a Legend (London, 2005); Lee Siegel, Net of Magic: Wonders and Deceptions in India (Chicago, 1991).
Montaigne quoted in Jonathan L. Pearl, ‘Montaigne, Michel de’, in Richard M. Golden (ed.), Encyclopedia of Witchcraft: The Western Tradition (Santa Barbara, 2006), vol. 3, p. 780.
Weyer quote from On Witchcraft, p. 100.
On Charcot and witchcraft, see H. C. Erik Midelfort, ‘Charcot, Freud, and the Demons’, in Kathryn A. Edwards (ed.), Werewolves, Witches, and Wandering Spirits (Kirksville, 2002), pp. 199–217; David Lederer, Madness, Religion and the State in Early Modern Europe: A Bavarian Beacon (Cambridge, 2006), chapter 7; Roy Porter, ‘Witchcraft and Magic in Enlightenment, Romantic and Liberal Thought’, in Marijke Gijswijt-Hofstra, Brian P. Levack, and Roy Porter (eds.), Witchcraft and Magic in Europe: The Eighteenth and Nineteenth Centuries (London, 1999), pp. 266–73.
On Weyer and the psychiatric profession, see Peter Elmer, ‘Science, Medicine and Witchcraft’, in Jonathan Barry and Owen Davies (eds.), Witchcraft Historiography (Basingstoke, 2007), pp. 35–9.
For overviews of Freud and magic, see Jesper Sørensen, A Cognitive Theory of Magic, pp. 27-8; Graham Cunningham, Religion and Magic: Approaches and Theories (Edinburgh, 1999), pp. 25–8; Dave Green, ‘Wishful Thinking? Notes towards a Psychoanalytic Sociology of Pagan Magic’, Journal for the Academic Study of Magic, 2 (2004): 48–79.
Freud’s description of Charcot quoted in Christopher G. Goetz, Michel Bonduelle, and Toby Gelfand, Charcot: Constructing Neurology (Oxford, 1995), p. 269.
Freud quotes from Sigmund Freud, Totem and Taboo (London, 1950), pp. 78, 83.
Géza Róheim, Magic and Schizophrenia (New York, 1955), p. 3.
On Malinowski and Freud, see Ivan Strenski, Thinking About Religion: An Historical Introduction to Theories of Religion (Oxford, 2006), chapter 10.
Jean Piaget, The Child’s Conception of Physical Causality (London, 1930).
Gustav Jahoda, The Psychology of Superstition (London, 1969), p. 7.
Richard Wiseman and Caroline Watt, ‘Measuring Superstitious Belief: Why Lucky Charms Matter’, Personality and Individual Differences, 37 (2004): 1533–41.
Stuart A. Vyse, Believing in Magic: The Psychology of Superstition (Oxford, 1997), pp. 177–80.
Harvey J. Irwin, The Psychology of Paranormal Belief: A Researcher’s Handbook (Hatfield, 2009); Leonard Zusne and Warren H. Jones, Anomalistic Psychology: A Study of Magical Thinking (Hillsdale, 1989), p. 13.
Jerome J. Tobacyk, ‘A Revised Paranormal Belief Scale’, International Journal of Transpersonal Studies, 23 (2004); Wai-Cheong Carl Tam and Yung-Jong Shiah, ‘Paranormal Belief, Religiosity and Cognitive Complexity’, The Parapsychological Assocation Convention (2004).

الفصل الرابع

Islamic guideline quoted in Gerda Sengers, Women and Demons: Cult Healing in Islamic Egypt (Boston, 2003), p. 45.
Wahid Ibn Abdessalam Bali, Sword Against Black Magic and Evil Magicians, tr. Chafik Abdelghani (London, 2004). For discussion on Bali’s work, see Remke Kruk, ‘Harry Potter in the Gulf: Contemporary Islam and the Occult’, British Journal of Middle Eastern Studies, 31, 1 (2005): 47–73.
Cyril Elgood, ‘Tibb-ul-Nabbi or Medicine of the Prophet’, Osiris, 14 (1962): 157.
Abdullahi Osman El-Tom, ‘Drinking the Koran: The Meaning of Koranic Verses in Berti Erasure’, Africa, 55, 4 (1985): 423. Bess Allen Donaldson, ‘The Koran as Magic’, The Moslem World, 27 (1937) pp. 254–66.
Kenneth G. Zysk, ‘Religious Healing in the Veda’, Transactions of the American Philosophical Society, N.S. 75, 7 (1985): 1–311.
Maurice Bloomfield, Hymns of the Atharva-Veda (Oxford, 1897), p. 163.
Quote regarding ‘childish’ Atharvaveda from Om Prakash, Cultural History of India (New Delhi, 2005), p. 96.
Michel Strickmann, ‘The Consecration Sūtra: A Buddhist Book of Spells’, in Robert E. Buswell, Jr (ed.), Chinese Buddhist Apocrypha (Honolulu, 1990), pp. 75–119; Christine Mollier, Buddhism and Taoism Face to Face: Scripture, Ritual, and Iconographic Exchange in Medieval China (Honolulu, 2008), chapter 2.
Marvin Meyer, ‘The Prayer of Mary Who Dissolves Chains in Coptic Magic and Religion’, in Paul Allan Mirecki and Marvin W. Meyer (eds.), Magic and Ritual in the Ancient World (Leiden, 2002), pp. 407–16.
Joshua Trachtenberg, Jewish Magic and Superstition: A Study in Folk Religion (New York, 1939).
On the Bible as an amulet, see Jean Vezin, ‘Les livres utilises comme amulettes et comme reliques’, in Peter Ganz (ed.), Das Buch als Magisches und als Repräsentationsobjekt (Wiesbaden, 1992), pp. 101–15.
W. L. Hildburgh, ‘Notes on Some Amulets of the Three Magi Kings’, Folklore, 19, 1 (1908): 83–7.
Don C. Skemer, Binding Words: Textual Amulets in the Middle Ages (University Park, 2006), pp. 96–105.
Marduk charm cited in Erica Reiner, ‘Plague Amulets and House Blessings’, Journal of Near Eastern Studies, 19, 2 (1960): 151.
Carol Andrews, Amulets of Ancient Egypt (Austin, 1994).
Donaldson, ‘Koran as Magic’ and Kathleen Malone O’Connor, ‘Popular and Talismanic Uses of the Qur’ān’, in Jane Dammen McAuliffe (ed.), Encyclopaedia of the Qur’ān (Leiden, 2004), vol. 4, pp. 168–81.
David Owusu-Ansah, Islamic Talismanic Tradition in Nineteenth-Century Asante (Lewiston, 1991).
R. Orme-Smith, ‘Maiduguri Market—Northern Nigeria’, African Affairs (1938): 323.
O. A. Adekunle, O. I. Oladele, and T. D. Olukaiyeja, ‘Indigenous Control Methods for Pests and Diseases of Cattle in Northern Nigeria’, Livestock Research for Rural Development, 14, 2 (2002).
Daniel A. Offiong, ‘Witchcraft among the Ibibio of Nigeria’, African Studies Review, 26, 1 (1983): 121.
On Delaurence, see Davies, Grimoires, pp. 215–31.
On mezuzahs, see Eva-Maria Jansson, The Message of a Mitsvah: The Mezuzah in Rabbinic Literature (1999); Bohak, Ancient Jewish Magic, p. 67; Trachtenberg, Jewish Magic and Superstition.
Eli Davis, ‘The Psalms in Hebrew Medical Amulets’, Vetus Testamentum, 42, 2 (1992): 173–8.
On the Nachman formula, see Maureen Bloom, Jewish Mysticism and Magic: An Anthropological Perspective (London, 2007), p. 29.
On Arabic letter magic, see Annemarie Schimmel, Deciphering the Signs of God: A Phenomenological Approach to Islam (Albany, 1994), chapter 4; Mushegh Asatrian, ‘Ibn Khaldūn on Magic and the Occult’, Iran and the Caucasus, 7, 1-2 (2003): 73–123; Amber B. Gemmeke, Marabout Women in Dakar: Creating Trust in a Rural Urban Space (Berlin, 2008), p. 16.
The library on Kabbalah is very large and variable in quality. The classic text is Gershom Scholem, Origins of the Kabbalah, tr. Allan Arkush (Philadelphia, 1987). Good introductions are Joseph Dan, A Very Short Introduction to the Kabbalah (Oxford, 2007); Hava Tirosh-Samuelson, ‘Jewish Mysticism’, in Judith R. Baskin and Kenneth Seeskin (eds.), The Cambridge Guide to Jewish History, Religion, and Culture (Cambridge, 2010), chapter 16.
Davies, Grimoires.
On Chinese magic texts, see Mu-Chou Poo, ‘Popular Religion in Pre-Imperial China: Observations on the Almanacs of Shui-hu-ti’, T’oung Pao, 79 (1993): 225–48; Donald Harper, ‘A Chinese Demonography of the Third Century BC’, Harvard Journal of Asiatic Studies, 45, 2 (1985): 459–98; Donald Harper, ‘Warring States Natural Philosophy and Occult Thought’, in Michael Loewe and Edward L. Shaughnessy (eds.), The Cambridge History of Ancient China (Cambridge, 1999), chapter 12.

الفصل الخامس

Clay ball charm examples in Ja‘Far Sharif, Gerhard Andreas Herklots, and William Crooke, Islam in India (London, 1921), p. 275; George Lyman Kittredge, Witchcraft in Old and New England (New York, 1958), pp. 192-3.
Quote on magical mimesis from Michael Taussig, Mimesis and Alterity: A Particular History of the Senses (New York, 1993), p. 57.
Steven M. Oberhelman, Dreambooks in Byzantium (Aldershot, 2008).
Harlan I. Smith, ‘Sympathetic Magic and Witchcraft among the Bellacoola’, American Anthropologist, N.S. 27, 1 (1925): 116–21.
Jürgen Wasim Frembgen, ‘The Scorpion in Muslim Folklore’, Asian Folklore Studies, 63, 1 (2004): 95–123.
James D. Keyser and David S. Whitley, ‘Sympathetic Magic in Western North American Rock Art’, American Antiquity, 71, 1 (2006): 3–26.
William E. Welmers, ‘Secret Medicines, Magic, and Rites of the Kpelle Tribe in Liberia’, Southwestern Journal of Anthropology, 5, 3 (1949): 216.
On the transference of illness, see Wayland D. Hand, Magical Medicine: The Folkloric Component of Medicine in the Folk Belief, Custom, and Ritual of the Peoples of Europe and America (Berkeley, 1980); Owen Davies, ‘European Folk Medicine’, in Stephen B. Kayne (ed.), Traditional Medicine: A Global Perspective (London, 2009), pp. 25–44.
On Amadou Bamba, see G. Wesley Johnson, The Emergence of Black Politics in Senegal (Stanford, 1971), pp. 126-7; Leonardo Alfonso Villalón, Islamic Society and State Power in Senegal (Cambridge, 1995), pp. 121–3.
J. J. M. De Groot, The Religious System of China (Leiden, 1910), vol. 6, pp. 1244-5.
For a global comparison of female magicians, see Hutton Webster, Magic: A Sociological Study (Stanford, 1948), chapter 7.
Amber B. Gemmeke, Marabout Women in Dakar: Creating Trust in a Rural Urban Space (Berlin, 2008).
Georg Zimmermann quoted in Robert Scribner, Religion and Culture in Germany (1400–1800), ed. Lyndal Roper (Leiden, 2001), p. 324.
William Brewer letters quoted in Owen Davies, A People Bewitched (Bruton, 1999), pp. 70–3.
On Jinns in different Islamic cultures, see, for example, Ja‘Far Sharif, Gerhard Andreas Herklots, and William Crooke, Islam in India (London, 1921); Moiz Ansari, Islam and the Paranormal (Lincoln, NE, 2006).
Larry G. Peters, ‘Trance, Initiation, and Psychotherapy in Tamang Shamanism’, American Ethnologist (1982), vol. 9, 1 (1982), pp. 21–46.
Alexandre Popovic, ‘Magic among the Balkan Populations: Convergences and Divergences’, Balkanologie, 8, 2 (2004).
On the etymology of fetishism, see Peter Melville Logan, Victorian Fetishism: Intellectuals and Primitives (Albany, 2009); Roy Ellen, ‘Fetishism’, Man, N.S. 23 (1988): 213–35; David Murray, Matter, Magic, and Spirit: Representing Indian and African American Belief (Philadelphia, 2006).
Michael T. Taussig, The Nervous System (London, 1992), chapter 7.
On magic in museum collections, see Mary Bouquet and Nuno Porto (eds.), Science, Magic and Religion: The Ritual Processes of Museum Magic (New York, 2005). For an important analysis of Scottish collections, see Hugh Cheape, ‘“Charms against Witchcraft”: Magic and Mischief in Museum Collections’, in Julian Goodare, Lauren Martin, and Joyce Miller (eds.), Witchcraft and Belief in Early Modern Scotland (Basingstoke, 2008), chapter 10.

الفصل السادس

On modernity and enchantment, see Simon During, Modern Enchantments (Cambridge, Mass., 2002); Michael Saler, ‘Modernity and Enchantment: A Historiographic Review’, American Historical Review, 111 (2006): 692–716; Randall Styers, Making Magic; Alex Owen, The Place of Enchantment: British Occultism and the Culture of the Modern (Chicago, 2004); Birgit Meyer and Peter Pels (eds.), Magic and Modernity: Interfaces of Revelation and Concealment (Stanford, 2003).
The idea of a ‘crisis of evidence’ is discussed in Peter Lamont, ‘Spiritualism and a Mid-Victorian Crisis of Evidence’, Historical Journal, 47, 4 (2004): 897–920.
On the telegraph and spiritualism, see Jeffrey Sconce, Haunted Media: Electronic Presence from Telegraph to Television (Durham, NC, 2000); Pamela Thurschwell, Literature, Technology, and Magical Thinking, 1880–1920 (Cambridge, 2001); Richard Noakes, ‘Cromwell Varley FRS, Electrical Discharge and Victorian Spiritualism’, Notes and Records of the Royal Society of London, 61 (2005): 5–22.
On the ‘crisis of faith’, see Herbert Schlossberg, Conflict and Crisis in the Religious Life of Late Victorian England (New Brunswick, 2009).
On the development of modern British magic, see Ronald Hutton, The Triumph of the Moon: A History of Modern Pagan Witchcraft (Oxford, 1999); Alison Butler, Victorian Occultism and the Making of Modern Magic (Basingstoke, 2011).
Max Ernst quoted in Alyce Mahon, ‘The Search for a New Dimension: Surrealism and Magic’, in Amy Wygant (ed.), The Meanings of Magic: From the Bible to Buffalo Bill (New York, 2006), p. 221.
Julien Leiris quoted in Christopher Green, Picasso: Architecture and Vertigo (New Haven, 2005), p. 199.
Tolkein quoted in Patrick Curry, ‘Magic vs. Enchantment’, Journal of Contemporary Religion, 14, 3 (1999): 401.
Davies, A People Bewitched, pp. 162-3.
Heike Behrend, ‘Photo Magic: Photographs in Practices of Healing and Harming in East Africa’, Journal of Religion in Africa, 33, 2 (2003): 129–45.
Frank C. Brown, Frank C. Brown Collection of North Carolina Folklore (Durham, 1964), pp. 109-10.
Gabriel Klaeger, ‘Religion on the Road: The Spiritual Experience of Road Travel in Ghana’, in Jan-Bart Gewald, Sabine Luning, and Klaas van Walraven (eds.), The Speed of Change: Motor Vehicles and People in Africa, 1890–2000 (Leiden, 2009), chapter 9.
Daniel Jordan Smith, ‘Cell Phones, Social Inequality, and Contemporary Culture in Nigeria’, Canadian Journal of African Studies, 40, 3 (2006): 496-7.
R. Serge Denisoff and William L. Schurk, Tarnished Gold: The Record Industry Revisited (New Brunswick, 1986), chapter 8.
Richard Stivers, Technology as Magic: The Triumph of the Irrational (New York, 1999), chapter 4; Linda Dégh, American Folklore and the Mass Media (Bloomington, 1994), chapter 2; James B. Twitchell, Lead Us into Temptation: The Triumph of American Materialism (New York, 1999), pp. 50–90.
On magical thinking in children, see Eugene Subbotsky, Magic and the Mind: Mechanisms, Functions, and Development of Magical Thinking and Behaviour (Oxford, 2010); Leonard Zusne and Warren H. Jones, Anomalistic Psychology: A Study of Magical Thinking (Hillsdale, 1989); Jacqueline D. Woolley, Katrina E. Phelps, Debra L. Davis, and Dorothy J. Mandell, ‘Where Theories of Mind Meet Magic: The Development of Children’s Beliefs about Wishing’, Child Development, 70, 3 (1999): 571–87.
Sylvia Anthony, The Child’s Discovery of Death (London, 1940), p. 171.
Deborah J. Taub and Heather L. Servaty-Seib, ‘Controversial Content: Is Harry Potter Harmful to Children?’, in Elizabeth E. Heilman (ed.), Critical Perspectives on Harry Potter, 2nd edn. (New York, 2009), chapter 1.
Laura M. Simonds, James D. Demetre, and Cristina Read, ‘Relationships between Magical Thinking, Obsessive-Compulsiveness and Other Forms of Anxiety in a Sample of Non-Clinical Children’, Developmental Psychology, 27, 2 (2009): 457–71.
A brief introduction of cognitive theory with regard to religion can be found in Cunningham, Religion and Magic. A detailed theoretical account is provided in Sørensen, A Cognitive Theory of Magic. More generally, on the theory of mind and folk psychology, see Daniel Hutto, Folk Psychological Narratives: The Socio-Cultural Basis of Understanding Reasons (Cambridge, Mass., 2008).
On the theory of ‘thing using’, see F. T. Evans, ‘Two Legs, Thing Using and Talking: The Origins of the Creative Engineering Mind’, in Satinder P. Gill (ed.), Cognition, Communication and Interaction: Transdiciplinary Perspectives on Interactive Technology (2008), p. 324.
István Czachesz, ‘Magic and Mind: Toward a New Cognitive Theory of Magic, with Special Attention to the Canonical and Apocryphal Acts of the Apostles’, in T. Nicklas and Th. J. Kraus (eds.), Neues Testament und Magie: Verhältnisbestimmungen, special issue of Annali di Storia dell’Esegesi, 24 (2007): 295–321.
Ed Bever, The Realities of Witchcraft and Popular Magic in Early Modern Europe: Culture, Cognition, and Everyday Life (Basingstoke, 2008). For a range of critical assessments of Bever’s approach, see the journal Magic, Ritual, and Witchcraft, 5, 1 (2010): 81–122.
Susan Greenwood, The Nature of Magic: An Anthropology of Consciousness (Oxford, 2005).
Ariel Glucklich, The End of Magic (Oxford, 1997), p. 13.