Members only: Storytime: Reading the Solomonic Hygromanteia, Part II
We read through Solomon's magical recipe book in BL MS Harleianus 5596. This is spirit-summoning as metier.
The main SHWEP podcast is a roughly-chronological historical narrative: it starts way-back-when and moves forward from there. However, Episodes 0-4 are introductory materials. If you are a newcomer to the podcast, Episode Zero introduces the concept behind it. If you are a newcomer to the history of western esotericism, check out Episodes One, Two and Three, which provide a lot of useful background. If you want to skip the intro and start exploring the nitty-gritty of the history of western esotericism, start with Episode Four and go from there.
If you want to explore further, be sure to check out the SHWEP Oddcast, which features interviews with specialists that have not yet been integrated into the main SHWEP chronology.
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We read through Solomon's magical recipe book in BL MS Harleianus 5596. This is spirit-summoning as metier.
In a two-part episode, we explore the family of Solomonic addressative texts known as the Hygromanteia. In Part I we look at the range of MSS and scholarship and the Solomonic tradition which provides the context for this extraordinary manual for angelic and demonic manipulation.
We explore the East Roman folk-astrological and angel-magic traditions through the book known as The Book of Wisdom and of the Science of Talismans of Apollonios of Tyana. Featuring a cameo appearance from Adam, the father of mankind.
We try to explore the Kyranides at large, but end up digging into section ēta of Book I for an hour. We had no choice: there was a hoopoe.
We dive into the very complicated layering of texts which makes up the Kyranides, and explore the prologue, written by the unnamed East Roman compiler, which tells us a lot about the `authors' he compiled, and about why their work is esoteric. Featuring Hermes Trismegistos by way of Mesopotamia.
Looking through the lens provided by three central figures of the western esoteric tradition -- Hermes Trismegistus, Apollonios of Tyana, and King Solomon -- we discuss three important East Roman magical books whose influence echoes from the end of late antiquity until the present day.
We delve further into the laboratories, workshops, and even state coffers of East Rome with Gerasimos Merianos. East Roman alchemy becomes mathematised. The parameters of alchemical secrecy change. We encounter our first alchemical con-men. And Michæl Psellos showcases his ability to see which way the wind is blowing, this time in the realm of high-stakes alchemical politics.
In Part I of a two-parter we explore the contours of East Roman alchemy from the seventh century onward. Gerasimos Merianos is our guide to the many and varied authors writing in the alchemical genre aside from (but including) the great Stephanos. The roots of the western alchemical tradition lie in the east.
In Part II we explore two of Stephanos' works: the astrological piece entitled Apotelesmatikē pragmateia, with its katarchic ‘Horoscope of Islam’, and his influential, vexing, and beautiful alchemical work, On the Great and Holy Art of Gold-Making.
We speak with Maria Papathanassiou about Stephanos of Alexandria: the last known Platonist/Aristotelean philosopher trained at Alexandria, a politically-connected courtier at Herakleios' Constantinople, a Christian, an astrologer, an alchemist, and more.
We let the tape run and explore the possibility that Maximus had an esoteric doctrine of universal salvation, centring the conversation on two passages from the Ambigua, which seemingly contradict one-another. Things remain, appropriately, ambiguous, and universalist vs. anti-universalist readings of Maximus will continue to flourish. Jonathan Greig delineates what is at stake.
We head back to Constantionple with Jonathan Greig at the controls, to discuss the quintessentially Orthodox mystic, Maximus the Confessor. Late-Platonist apophasis meets hard-core ascesis, and Maximus follows the theology where it wants to go, sometimes to his own cost.
Christopher Bonura introduces us to the Apocalypse of Pseudo-Methodios, a seventh-century Syriac prophetic universal history. Come for the Arab conquests reflected in Christian revelation, stay for the apocalyptic Roman emperor.
In this interview we explore a crucial document of seventh-century Judaism: the Sefer Zerubbabel, an apocalyptic ‘future history’ allegedly written in the past. The Temple will descend, the evil Armilus (son of Satan and a statue) will wreak havok, and two messiahs will arise to redeem Israel.
With the Arab conquest of Sasanian Persia, a new religion enters the west. Once the great religious Other to the Græco-Roman world, the Zoroastrians are now part of the story of western esotericism. We explore their extraordinary religion with Touraj Daryaee.
In Part I we looked at the political events leading up to the formation of the Shi'a. In Part II we see that it did not take long for things to get very esoteric. Come for the programmatic esoteric hermeneutics, stay for the occult sciences.
We pick up from our last episode, where geopolitics and esotericism met in the crucible of Roman, Sassanian, and Arab political struggles. Ahab Bdaiwi threads the labyrinth of the earliest historical sources for the birth of the movement within Islām which came to be known as the Party of ‘Alī, or the Shi‘ā.
We return to the history of late antiquity in the eastern Mediterranean and central Asia. Momentous events occur, empires rise and fall, and Jews, Christians, and Muslims all suddenly develop new apocalyptic notions. Come for the dry historical exposition, stay for the esoteric divine kingship.
We discuss some of the history of how the Qur'ān came to be ‘the Book’: it started in the oral milieu of the high-octane early Believers' movement, and ended up in written form as something called the ‘Uthmanic recension. Many esoteric things happen along the way.
We begin to explore the esoteric side of the Qur'ān, examining several case-studies in terms of ambiguity and esoteric themes. It turns out that every letter of the Qur'ān is an esoteric text.