Haynes 1

Anthony Haynes

Erin Rogers

U of U Writing

06 December 2016

The Metamorphosis of Magic

Throughout the relatively short narrative of advanced civilization, there have always been

individuals aware of facts and knowledge yet unexplained, although apparently based on the

likeness of gods; individuals from which societies progress is focused upon. In the laymans

eyes, these few may only be described as the wizards, witches, and sorceresses in the stories of

old, and with these titles comes the responsibility of being capable of wielding magic. These

arcanists utilized their knowledge for any of myriad purposes, whether it be burning a peasant

village, synthesizing a tonic, researching the dark arts in their hill top tower, healing the sick, or

turning lead to gold. By all rights, they are a class above simple men, and that is a fact fearfully

respected, regardless of the type of magic user they happened to be. history has continued into

modernity and scientific understanding has progressed, the state of reference for the arcane and

those who harness it has come to a head in a far more whimsical interpretation of fantasy and

power. The initial reverence paid to godly abilities has devolved to smoother affinities: alchemy

is no longer a method with which to haphazardly transmute elements, instead branching into both

purely science on one hand, and into a calculated study for creating arcane mixtures and effects

on the other; restoration and healing is no longer left to the will of gods or the divine properties

of special materials, but rather is dealt with through a strict diagnoses and definite medical

solutions; today wizards and witches are not figures of automatic respect, though individuals

akin to any other passerby in society; despite centuries of development, mages are still ostracized
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for their abilities, although in historical references to modern, they have become more unified

and wholly accepted. To be a magic user of the third millennium has become something blended

amongst the rank and file of society, defined by holding knowledge misunderstood by others, but

still obtainable, and may in time come to be described as any other character trait.

Dating through the Renaissance, magic was heavily employed by noble courts across

Europe and Asia in the form of alchemy. The alchemists who served these courts garnered a great

deal of respect and acted as advisors for many matters of the scientific persuasion. This is a

thoroughly recorded occurrence, examined by historians and scientists alike to gauge the impact

of their role; this much may be seen in the article, Alchemy as a Language of Mediation at the

Habsburg Court, written by Pamela H. Smith, a historian from the University of Chicago. In this

work, the noted examinations are that alchemy has consequently come to be viewed not as

having been antithetical to the formation of science but, rather, as fundamental in shaping

modern science in culture (Smith, 2). In this analysis from Smith, it may be seen that there is a

long established precedence set mainly from the actions of those alchemists in the fourteenth to

eighteenth centuries. Much of the scientific and technological advancements afforded today,

particularly those attributed to chemistry, are due in part to these royal alchemists on the grander

scale, and even the local herbalist to a community. Their work may have been performed in the

name of science, or under the title of magic, though a considerable number of the methods with

which they acted were mostly only effective in observations wake, as opposed to understanding

the processes behind the mixtures they made; as such the pursuit of transmutation of base metals

into silver and gold always seemed obtainable (though it is now apparent such practices were in

vain), thus fueling the immense drive suffered at the insistence of royalty and mens innate greed.

In the contemporary, these arts have been represented as rudimentary studies for fledgling
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wizards; J.K. Rowlings Harry Potter series is a cornerstone for a modern interpretation made of

a conglomerate of older tales. Among its most forward attributes are the distinct schools of magic

pursued by wizards and witches. The most direct example seen in this series happens to be the

first potions class taught by Professor Snape to the young trio of protagonists. As he is setting the

expectations for class, he provides a speech to demonstrate that should they put in sufficient

effort [He] can teach you how to bewitch the mind and ensnare the senses. [He] can tell you

how to bottle fame, brew glory, and even put a stopper in death (The Philosophers Stone,

Potions and Charms). With relative context, despite the fact that all of the children were enrolled

at a school for wizards, this scene epitomizes the collective organization developed in the

wizarding world. Rowlings literary perspective is different in that it holds to the observations

usually seen in historical wizardry then revised with minor tweaks to evolve into one new

society. The demonstration of such a school and such specific lessons available to children is

possible because of the interconnectedness and civilizational boom of magical society passed

in the Harry Potter universe. As opposed to the sparse and individual works of mages across

Europe and Asia, there now exists a place for eleven year-olds to brew glory itself, though it

has also lead to teenagers drugging each other with love potion-laced chocolates.

Both predating, and concurrently holding a place in human society to alchemy there

exists individuals skilled in restorative arts. Initially these life-healers were few in number and

acted as focal points for communities, though that role has been recasted by modern medicine

professionals and relationship counselors who appear to perform the same miracles. Faith

healers, shaman, and priests were the longtime resource to resolve life issues, generally through

herbal concoctions or divine providence with a honed skillset; an important note to this is that

these powers were often given in part by their gods. A society and scenario in which this
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relationship is expressed may be found in the novel Things Fall Apart, by Chinua Achebe; in this

novel the greatest tribulations of the Umuofian people are resolved by channeling a tribunal with

the spirits of their greatest ancestors, Egwugwu. When the Umuofian people are negotiating an

abusive marriages terms of reuniting, the greatest Egwugwu issued a resolution sacred among

all involved: I am Evil Forest, I am Dry-meat-that-fills-the-mouth, I am Fire-that-burns-

without-faggots. If your in-law brings wine to you, let your sister go with him. I salute you

(Achebe, Chapter 10). Things Fall Apart demonstrates a distinction from other forms of magical

healing in that it ties closely to the cultures religious practices, as opposed to pure knowledge.

In Achebes recreation of eighteenth century colonial Africa, the Umuofian society defined clear

ranks of seniority, of which nine past fathers and brothers were legendary spirits among men,

giving corporeal voices by the most honored of the living. Despite the seemingly easy resolution

to a marriage disagreement, there were some things that could either simply not be known, or not

be respected without the knowledge and authority of their ancestors found in the practice of

veneration. The human component of the Egwugwu is found in the village elders and champions

who hold the role of one, though they personally lack the power to consign such decisions. In the

current age, these practices have fallen out of favor by save a few, and instead find replacement

by miracles performed at the hands of trained, though perfectly mortal professionals. A particular

individual who personified the transition from old world to new was a man by the name of

Edward Jenner, accredited with developing and widely dispensing the first genuine smallpox

vaccine; Dr. Stefan Riedel, a professor of pathology at Baylor University has extensively studied

the effects caused at the hands of multiple diseases, particularly smallpox and Jenners

eradication. In the article, Edward Jenner and the history of smallpox and vaccination, Riedel

discusses the method of treatment Jenner affected change with: Strictly speaking, he did not
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discover vaccination but was the first person to confer scientific status on the procedure and to

pursue its scientific investigation (Riedel). But also the effectiveness of his championed

vaccinations:

On May 14, 1796, using matter from Nelms' lesions, he inoculated an 8-year-old

boy, James Phipps. Subsequently, the boy developed mild fever and discomfort in the

axillae. Nine days after the procedure he felt cold and had lost his appetite, but on the

next day he was much better. In July 1796, Jenner inoculated the boy again, this time

with matter from a fresh smallpox lesion. No disease developed, and Jenner concluded

that protection was complete (Riedel).

In the two centuries past Jenners first implementation of cowpox as a smallpox vaccine it came

to light the magnitude of lives saved at the hands of his research, with an estimated five million

annual, or a cumulative total of over five hundred and thirty million people. Such numbers only

register as statistics, something straight out of legends. Though all of his actions and results were

inspired by direct scientific knowledge, it was not knowledge held by everyone at the time, and it

included a fair amount of pioneering to accumulate it. Though most societies no longer answer

only to deity-driven forces, with a voice manifested by a few divine men, acts describable as

miracles are still accomplished; now it stands that the men and women capable of these acts may

spring from any beginnings to become the healers of all who come to them.

With the reformation of all societies, the fables of archmages and canonical sorceresses

who demand respect and usher forth their biddings with grand purpose have given way to more

relatable and friendly wizards. In Greek mythology, there were a great many beasts and men of

great reputation who did not follow the rules of the world, for they did not have to. An

enchantress that is relatively well known to the world now is Circe, from Homers Odyssey. In
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this never-ending voyage, Homer recounts the circumstance of Circe beguiling her way into the

crews fate and disparaging their efforts to return home: She passed through the midst of us

without our knowing it, for who can see the comings and goings of a god, if the god does not

wish to be seen (Homer, The Odyssey-Book 10). In this particular moment, Circe has already

turned men into swine and cowered at Odysseus feet at the sight of the sprig of moly he held

that protected him from her spells; she knew he was a man of legend, and she bended a knee to

him at one time, though in the end she cared not for him or his men as she gave them hollow

hospitality and then walked by as they lay forlorn. Homer is able to personify the ambition of

raw power found in individuals with no desire for social litigations. They are brutal and revel in

the call of the void. Following Homers tale, the Odyssey and the tale of Circe has reigned as

testament to a witchs treachery for nearly three millennia. In the new era, witches of such

despotism do not walk the streets, nor do they hold out in dark and isolated bogs; witches of

today live with their parents and work at the family sandwich shop. In the Disney Channel Show,

Wizards of Waverly Place, the Russos are a family of wizards on the doorstep of another

dimension and capable of anything, so they make sandwiches and quiche for a living. Alex

Russo trips herself up in all of the usual antics for a teenager, though when things may not

particularly be going her way, a spell is a certain fix; turning her annoying little brother Max into

a slightly less annoying little sister Maxine is sure fire to even the odds. (Season 4, Episode 10)

Regardless of how close one is to their siblings, the ability to turn them into the opposite gender

or a guinea pig is a tough offer to hold back on sometimes. As encountered by the three Russo

children throughout their wizard training, there were plenty of ancient wizards, vampires, and

lycans, though a life like any other was indeed possible, and actually preferred as opposed to one

of the grandeur or conquest in mythology. The entire family demonstrated that anyone could
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potentially hold such powers, and still genuinely care for the mortal world, for their mortal

friends and acquaintances without being out of touch.

Regardless of families or individuals that demonstrated caring for mortals and muggles,

that were known to their respective human societies, a distrust of their innate abilities has always

manifested; time has dampened the effects, but fear of the unknown often prevails. In

seventeenth century New England the infamous Salem Witch Trials claimed the lives of many,

under the pretense of witchcraft and Faustian bargains run rampant. Cotton Mather was a

minister of Bostons Old North Church during the time period who held witchcraft to be a very

real threat, and who leveraged his influence in the conviction of many during the trials. His book,

Memorable Providences relating to Witchcraft and Possessions, was key in defining exactly

what qualified as an act of or hint towards witchcraft. An instance that those in Salem may have

referred back to was the possibility of a curse or hexing at the hands of an old woman,

characterized by becoming indisposed inhealth visited with strange Fits, beyond those that

attend an Epilepsy or a Catalepsy, or those that they call The Diseases of Astonishment (Mather,

The First Exemple, Section 3). Mathers book happened to be stored in the library of Minister

Samuel Parris, of which whos house was the beginning of the accusations. It is quite likely that

such writings were the seeds to thoughts that sought to blame Tittuba for the recent events.

Regardless of the initial inspiration, the remaining nineteen men and women killed for their

supposed use of witchcraft were judged heavily from Mathers book as a sort of legal guide. It

was his religious beliefs that led to his active disdain for any possibility of witchcraft at the heart,

and it was the weight of his words that drove a societal trend that culminated in a historical event

focused around lethal skepticism for any form of magic aside from the churchs. Legitimate

witchcraft, as may be defined in Wicca or Paganism, has generally become more accepted in
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modern culture as eccentric or old world, though tolerated, beliefs, however, in contemporary

works very magiphobic policies are still enforced by the sword and held at blade-tip due to the

mistrust of the religious power of the lands. The particular piece of media that represents this

most precisely is the Dragon Age universe, an alternate history set in the world of Thedas where

reality mirrors components of European High society, Catholic Imperialism, and the

manifestation of a connection to a spirit world. In Dragon Age, mages are largely distrusted by

all and so are held in Chantry (Church) councils to be guarded by Templars to mitigate the

chaotic and unrefined nature of their magical abilities; mages were capable of accessing the

Fade, which is a dimension home to all of humanities literal dreams, though also home to

demons and wandering spirits-they were susceptible to demons as they traversed the Fade. After

repeated subjugation at the hands of Templars, a mage named Anders destroys a Chantry with the

grand cleric still inside, inciting a civil war between the two natural enemies. (Dragon Age

Historical Timeline, web) The dog-and-the-walker relationship between these two parties existed

for several ages, following briefly after the creation of the Templar Order and the Circles of Magi

with the Chantry. It was something that few ever knew anything or genuinely considered

different of for several hundred years, and it was only until cataclysmic events affected the world

that relations grew too thin. Such a system no longer holds place in all of society because the

isolation of their kind isnt as total and they are accepted individually more welcomingly, though

there are groups who are expressive of sentiments represented in this fantasy canon. One shall

always be wrong, and one must always take the role of the vigilant to drown out the wrongdoers

progress. Mages have been a marginalized group in most circumstances, and so it is only a

natural progression of events that they began to strive for independence in the world, through

both literary and graphical accounts.

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The history of magic-bending the inexplicable forces of both this world and beyond-and

its users has been as varied and chaotic, though rich as human civilization itself. From the

meager beginnings of unknowingly collecting fragments of science at work to developing and

harnessing powers on magnitudes without bound, mages and wizards of all sorts have travelled a

far journey. Their past is torn by fortune and criticism, though their future likely lies among all

men in the simplest of acknowledgments. As society elevates to new heights of engineering, feats

that were only attributable to a gift from the gods as performed by men may now seem as regular

as ones yearly flu shot, using a concoction of who knows what to operate an engine, or getting

an MRI scan every now and then. So with that, it means a good deal of these arcane-intentioned

men and women are out of work. Without the regular grind of pulling a little geomancy to expose

rock structures for archaeologists, invoking holy powers to smite some loose demons, or helping

people with all their IT needs, there is little to do but to become one of us. Wizards may blend in

with decent success now, though they were once exiles; with relative time everyone may find

themselves casting a flicker of lightning to check for shortages in Christmas lights; with relative

time, everyone may be able to list all of their magic fluencies-such as being capable in lightning,

nature, and water Magics-on job applications; with relative time, everyone may come to fail to

distinguish the difference between being human and being able to use magic.