From those books, mentioned below, I got the impression that Goetia derived
from "Goes" (the practitioner), which derived from "Goos" (lament for the
dead - which was actually a feminine function), and that ancient Greek
Goetia involved "channeling" of the dead". These days however, Goetia
(although frankly I don't know that much about it) is about working with
"demons" isn't it?
What do you make of that?
Caroline Tully.
Necropolis Now Blog
http://necropolisnow.blogspot.com/
-----Original Message-----
From: Society for The Academic Study of Magic
[mailto:[log in to unmask]] On Behalf Of Jake Stratton-Kent
Sent: Friday, 18 June 2010 10:43 AM
To: [log in to unmask]
Subject: Re: [ACADEMIC-STUDY-MAGIC] Qlippoth and magic
These provide a good start at the classical background:
Restless Dead - Sarah Iles Johnston - University of California Press - 1999
Greek and Roman Necromancy - Daniel Ogden - Princeton University Press -
2001
Magic, Witchcraft and Ghosts - Daniel Ogden - OUP
Magic in the Ancient Greek World - Derek Collins - Blackwell Publishing -
2008
The first of the Ogden titles also has the virtue of major quotations
from period sources on classical magic. As does:
Arcana Mundi - Georg Luck - John Hopkins University Press - (2nd Edition
2006)
In the Renaissance Period both Mirandola and Agrippa use the word
goetia to describe 'low' magic of the grimoire type, this
characterises a second phase but is close in meaning. The word
underwent devaluation early on, Burkert has an important untranslated
essay placing the 'goes' in the context of the so-called 'Greek
shamans debate' in academia (see Eliade, Dodds et al). A practitioners
appraisal of this deeper goetic background has yet to emerge, and is
necessary.
ALWays
Jake
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