Magic, Religion, and Mysticism: Occult Traditions in Europe from Late Antiquity Through the Early Modern Period

A special issue of Religions (ISSN 2077-1444).

Deadline for manuscript submissions: 28 February 2027 | Viewed by 1845

Editor


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Guest Editor
Department of History, College of Arts and Sciences, Pacific University Oregon, Forest Grove, OR 97116, USA
Interests: medieval history; social history; magic, women and ritual in the early Middle Ages; holy women in both the Christian and Islamic traditions; the history of magic and witchcraft

Special Issue Information

Dear Colleagues,

Magic, religion, and mysticism have captivated the imaginations of enthusiasts and scholars since the late nineteenth century. Yet over a hundred years later, there is little consensus as to the fundamental definitions of magic, mysticism, and religion, or the interconnectedness of the three. By the mid-twentieth century, sweeping anthropological schematizations of magic, science, and religion had given way to more nuanced studies of the occult, but even given this recalibration of magic and its relationship to mysticism, both suffered from a prejudice in the scholarly community. Social scientists have associated the terms with all those things moderns remotely connect with the occult, the weird, or the unscientific, dismissing magical mysticism as primitive hocus-pocus and mental rubbish. However, contemporary scholars have taken up the history of magic and magical mysticism because of their importance to the study of theology, heresy, medicine, rural culture, marginal populations, gender, and juridical processes. We are pleased to invite contributions to the on-going conversation about the occult in this Special Issue of Religions.

The aim of Occult Traditions is to serve the interests of a wide range of thoughtful readers and academics interested in the multidisciplinary study of magic and magical mysticism and to promote critical, hermeneutical, and innovative conversations. The scope of articles and methodologies appropriate to this Special Issue is broad. We call for contributions that approach magic and occultism from the vantage point of their cultural and societal roles, theology, material culture, medicine, gender, ritual studies, microhistory, anthropology, and the history of religion. We welcome original research, review articles, and comprehensive book reviews that explore themes on any aspect of magic, magical mysticism, and occultism from Late Antiquity through the early modern era. However, essays should avoid overarching, summary generalizations and focus instead on concrete and distinct incidents, actors, regions, source collections, texts, theories, or points in time.

Please note that for our project, mysticism is not a reference to the spiritual practice of ascetic contemplation for the purpose of transcending terrestrial experience in order to achieve deep spiritual insights or a union with God. Rather we are interested in the exploration of magical mysticism, which refers to rituals aimed to bring about ecstatic states of mind and control over paranormal forces, often based on real or supposed esoteric knowledge handed down from the ancient and classical worlds.

We request that, prior to submitting a manuscript, interested authors submit a proposed title and an abstract of 200-300 words summarizing their intended contribution. Please send it to the Guest Editor or to the Assistant Editor of Religions. Abstracts will be reviewed by the Guest Editor for the purposes of ensuring proper fit within the scope of the Special Issue. Full manuscripts will undergo double-blind peer review.

We look forward to receiving your contributions.

Prof. Dr. Martha Rampton
Guest Editor

Manuscript Submission Information

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Keywords

  • magic
  • magical mysticism
  • occultism
  • late antique magic
  • early medieval magic
  • high medieval magic
  • late medieval magic
  • early modern magic
  • Renassaince magic

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Published Papers (1 paper)

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Research

34 pages, 4829 KB  
Article
The Magic of the Babylonians in Islam: Discussion in the Context of al-Baqara 2:102
by Mahir Apak and Ulvi Murat Kılavuz
Religions 2026, 17(8), 876; https://doi.org/10.3390/rel17080876 - 24 Jul 2026
Viewed by 441
Abstract
Magic (siḥr) has constituted a significant point of theological, exegetical, and legal discussion within Islam. Although the Qurʾān refers to magic and related phenomena in several contexts, Q 2:102 has become the central locus of debate because of its references to [...] Read more.
Magic (siḥr) has constituted a significant point of theological, exegetical, and legal discussion within Islam. Although the Qurʾān refers to magic and related phenomena in several contexts, Q 2:102 has become the central locus of debate because of its references to Babylon, Solomon, the devils, and the two figures Hārūt and Mārūt. This article examines the debates surrounding Q 2:102 by situating the verse against the background of Babylonian magical culture and by tracing its reception in tafsīr, kalām, fiqh, and later Islamic cultural materials. It argues that discussions surrounding Babylonian magic do not merely preserve a collection of disagreements; rather, they reveal how different Islamic disciplines classified, restricted, and interpreted magic in accordance with their own epistemological and theological concerns. In tafsīr, the verse generated debates over the occasion of revelation, lexical interpretation, variant readings, and the identity of Hārūt and Mārūt. In kalām, the same verse became connected to divine permission, God’s creative act, causality, the reality of magic, the distinction between magic and miracle, and the impeccability of angels. In fiqh, it raised questions concerning the legal ruling on magic and the punishment of the magician. The study further shows that reports concerning Hārūt and Mārūt were often treated as Isrāʾīliyyāt and rejected as lacking creedal value, even as they continued to circulate in the Islamic literature and art. The article concludes that Q 2:102 functioned as a meeting point where Islamic disciplines negotiated the boundaries between revelation, transmitted reports, theology, law, and cultural imagination. Full article
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