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“This copy is in EXCELLENT condition overall. The cover has light wear. The spine is straight. The . Read more about the seller notes “This copy is in EXCELLENT condition overall. The cover has light wear. The spine is straight. The pages are clean, crisp and unmarked - appears unread. The images on your screen are scans of the very same book held in stock, they can be viewed as an important part of the item description.” Read less about the seller notes

This book provides a brief historical, sociological, and hands-on introduction to the practices many first generation Portuguese or Luso-Americans recall their grandparents speaking of. This observation makes this book a window into elusive aspects of culture and traditional belief and practice, adding up to a grimoire quite distinguishable from most others, but whose content does challenge these in terms of ancestry.

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The folk and oral roots of the Portuguese «Livro de São Cipriano»

The Portuguese «Livro de São Cipriano», while fitting into the European grimoire tradition, seems to have only come into its current form in the late 19th century. Still, careful analysis reveals that large sections of this book have their origin in pre-existing Iberian folk magic practices, a conclusion which may be arrived at by the occurrence of the same recipes and sorceries in the records of such scholars as J. Leite de Vasconcelos and Teófilo Braga. This observation makes this book a window into elusive aspects of culture and traditional belief and practice, adding up to a grimoire quite distinguishable from most others, but whose content does challenge these in terms of ancestry. In this paper a basic outline of the «Livro» is presented, highlighting those sections that find their root in oral traditions and also the mechanisms allowing for the dissemination of its various versions in Brazil.

Related Papers

ABSTRACT: The main features of the conservation project taking place at Taos Pueblo seem to agree with the concept usually referred to as “sustainable conservation”. Despite the recognition of traditional living communities, such as Taos Pueblo, as sustainable communities, some of the heritage values that Taos Pueblo enjoys might be argued to contradict with the general principles of sustainability. The main aim of this study was to investigate the potential conflicts that might occur as a result of adopting the concept of sustainable conservation as an approach to the conservation of Taos Pueblo. The previous aim was approached by evaluating the conformity of the heritage values that Taos Pueblo enjoys to the principles of sustainability. The analysis of the values of the property was approached by means of a proposed methodology that incorporated sustainability principles as indicators of the relevant values. Subsequently, the findings of the analysis were examined against the justifications of the Outstanding Universal Value of the property, which were officially adopted by section five of the nomination document of the property that is entitled “Justification for Inclusion on the World Heritage List”. The findings indicated that some aspects of the values of the property; particularly those related to its traditional governance, religious and social systems; might be argued to contradict with the principles of sustainability that are concerned with social equity and empowering women and minorities. The findings suggest that such controversial aspects should be understood to reflect the local community struggle to sustain its unique culture and identity, which are rooted in these aspects. These efforts might be regarded to reflect the conformity of the qualities of the traditional community to another sustainability principle that is concerned with strengthening the local identity of indigenous peoples. The findings suggest that sustainable conservation projects of traditional living communities should respect the unique identity and inherent qualities of these communities. Keywords: urban conservation, sustainable conservation, indigenous communities.

San Cipriano de Antioquía, Santo Mártir do século III D.C. e famoso mago antes da súa conversión, é o santo máxico cristián por excelencia, ambivalente, tanto patrón e protector dos praticantes das artes máxicas como protector contra as mesmas. Nesta serie de artigos amosaremos a súa figura, a súa vinculación con prácticas máxicas relixiosas en toda Euro-pa, concentrándonos na “Oración de San Cipriano”, eficaz contra feitizos e o mal de ollo; o seu papel na conformación do Libro de San Cipriano ibérico, xunto con clasificacións tipolóxicas das versións encontradas da Oración e do Libro; procesos da Inquisición contra ambos, e panorama de outras obras europeas atribuidas a San Cipriano. Saint Cyprian the Magician: the Iberian prayer of Saint Cyprian and the Book of Saint Cyprian in the European cultural background. Saint Cyprian from Antiochia, a Saint Martir from the III century A.C., was a famous sorcerer before his conversion. He is the most famous christian magician, a two-face saint, protector of the practitioners of the magic arts and also the protector against the evil eye and witcheries. In this article we shall show his figure; his relation with magical religious practices all over Europe, mainly the well-known “Prayer of St. Cyprian”, effective against witcheries and evil eye, the role of the prayer in the configurationof the Iberian Book of St. Cyprian, along with typological classifications of the different versions found of the Prayer and the Book; Inquisition Trials against both, and the outlook of other European books attributed to St. Cyprian. Keywords: Saint Cyprian, Antiochia, Saint Cyprian’s Prayer, magic, evil eye, charms, Sao Cipriano, Oración de San Cipriano, filacteria, phylacteria, mal de ollo, feitizos, amuleto, colportage. Libro de San Cipriano. Book of St. Cyprian. Typological classification.

Research on the origins of Quimbanda, together with some personal notes.

In commemoration of the release of the Book of Saint Cyprian by Nephilim Press, a short piece about the presence of Saint Cyprian in Brazil and the process by which this edition came to be.

Revista de História das Ideias

María Tausiet, Urban Magic in Early Modern Spain: Abracadabra Omnipotens, Hampshire: Palgrave Macmillan 2014, 254 p. ISBN: 978-1403-99566-7 (Hardback).

PRESENT AND PAST IN THE STUDY OF RELIGION AND MAGIC Edited by AGNESHESZ EVA POCS BALASSI KIADO

With the rise of Northern and Central European Protestant thought, Portugal and Spain, under the constant heavy influence of the Catholic Church, found themselves under a long intellectual blockade on new knowledge arising from outside their own borders. This situation, in time, signified that Iberian knowledge became trapped in a kind of self reference loop of classical scholasticism. Particularly in the area of medical knowledge, this situation in term meant that there was a gradual approach and blurring of academic knowledge and magical/traditional healing, generating a complex landscape of health professionals both sanctioned and unsanctioned. Eventually, by the end of the 17th century and beginning of the 18th, with the growing Enlightenment movement in Europe, a number of physicians, by acquiring positions of relevance as familiares of the inquisition so as to aid in the persecution and conviction of non-academic magical healer, began to have access to European medical literature, leading them to gradually implement and assimilate new medical knowledge into their traditional Galenic formation. As this new stream of knowledge collided with traditional Portuguese Galenic medicine, several physicians can be observed to attempt to negotiate their personal position along a spectrum of traditionalism vs. progress, a gradual movement which would eventually lead to the violent reformation of the Jesuit run University of Coimbra and the banishment of that particular religious order from the country by the Marquis of Pombal in 1759. This thesis hopes to expose this particular transitional moment in Portuguese medical and chymical knowledge. In particular, given the position of several physicians as familiares of the inquisition, how these articulated and defined concepts such as magic, sorcery and witchcraft into their own transitional practices; from where do these concepts arise (from adherence to traditional Catholic doctrine or more modern concepts of Natural Magic), what powers they attributed to these and how these could be medically treated and remedied. For this end a number of physicians will be analyzed who can be observed to place themselves on various positions along the traditionalism vs. progress spectrum: João Curvo Semedo, a famous and influential physician, chymist and segredista, by far the most innovative of the analyzed group; Francisco da Fonseca Henriques, personal physician of King John V and harmonizer of tradition and progress; and finally Bernardo Pereira, a strict catholic traditionalist attempting to salvage what he sees as the collapse of traditional knowledge.

Mouras Encantadas are supernatural beings in Portuguese folklore. They live in megalith tombs and guard the entrance to the world beyond. This study compares the archaeological data of the tombs to the folklore - stories, traditions, perceptions and beliefs concerning the tombs. The aim of the study is to determine whether it is possible that some fragmentary material from the ancient religious worldview might have been carried to the present day in the symbolic level. Theoretical background for the study is the idea of symbols as the core of myths - the oldest and most permanent strata of mythologies, which could remain unchangeable or chance very slowly, while the myths around would change faster, following the changes of the society. Changes in burial habits indicate changes in society and in its ideology. The study is following the changes of burial practices, trying to find out what the changes are possibly telling about the ideologies prevailing in the society in different times, and what they tell about the significance given to the megalith tombs. The conclusion of the study is that folklore of Portuguese megalith tombs has absorbed material from many different eras, throughout the long existence of the tombs, and that in consideration of the symbolic similarities between the archaeological material and the folklore, it is possible that some fragmentary material of the Neolithic worldview has really been carried to the present day, hidden inside the symbols of folklore.

With the rise of Northern and Central European Protestant thought, Portugal and Spain, under the constant heavy influence of the Catholic Church, found themselves under a long intellectual blockade on new knowledge arising from outside their own borders. This situation, in time, signified that Iberian knowledge became trapped in a kind of self reference loop of classical scholasticism. Particularly in the area of medical knowledge, this situation in term meant that there was a gradual approach and blurring of academic knowledge and magical/traditional healing, generating a complex landscape of health professionals both sanctioned and unsanctioned. Eventually, by the end of the 17th century and beginning of the 18th, with the growing Enlightenment movement in Europe, a number of physicians, by acquiring positions of relevance as familiares of the inquisition so as to aid in the persecution and conviction of non-academic magical healer, began to have access to European medical literature, leading them to gradually implement and assimilate new medical knowledge into their traditional Galenic formation. As this new stream of knowledge collided with traditional Portuguese Galenic medicine, several physicians can be observed to attempt to negotiate their personal position along a spectrum of traditionalism vs. progress, a gradual movement which would eventually lead to the violent reformation of the Jesuit run University of Coimbra and the banishment of that particular religious order from the country by the Marquis of Pombal in 1759. This thesis hopes to expose this particular transitional moment in Portuguese medical and chymical knowledge. In particular, given the position of several physicians as familiares of the inquisition, how these articulated and defined concepts such as magic, sorcery and witchcraft into their own transitional practices; from where do these concepts arise (from adherence to traditional Catholic doctrine or more modern concepts of Natural Magic), what powers they attributed to these and how these could be medically treated and remedied. For this end a number of physicians will be analyzed who can be observed to place themselves on various positions along the traditionalism vs. progress spectrum: João Curvo Semedo, a famous and influential physician, chymist and segredista, by far the most innovative of the analyzed group; Francisco da Fonseca Henriques, personal physician of King John V and harmonizer of tradition and progress; and finally Bernardo Pereira, a strict catholic traditionalist attempting to salvage what he sees as the collapse of traditional knowledge.

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