By Seth Lobis
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Extra info for The Virtue of Sympathy: Magic, Philosophy, and Literature in Seventeenth-Century England
Example text
Digby aims to demonstrate that sympathy is not a magical principle but a natural, material one. Yet ultimately he does not succeed in banishing from his own account traces of the very mysticism that he censured in the accounts of Sir Kenelm Digby and the Matter of Sympathy others. In the following section I consider the reception of A Late Discourse and show that Digby’s attempt to mechanize a sympathetic worldview, while widely acknowledged, was not widely confirmed or accepted. It was received as an impressive hypothesis, but not a fully persuasive one.
But Shakespeare’s Magick could not copy’d be, Within that Circle none durst walk but he. Introduction I must confess ’twas bold, nor would you now, That liberty to vulgar Wits allow, Which works by Magick supernatural things: But Shakespeare’s pow’r is sacred as a King’s. 120 Prospero’s magic, in other words, was really Shakespeare’s, and whereas Shakespeare’s audience took Prospero’s magic to be real, Dryden and Davenant’s audience know it to have been feigned. ”121 For Weber, the disenchantment of the world was not an “archaeological” event, in Foucault’s sense, but a longitudinal trend.
J. T. 130 Hunter suggests that although such matters “had ceased to be acceptable in the public sphere,” Boyle and those of his mindset engaged with the occult in private while maintaining a public distance from it. ”133 Even as occultism was increasingly drawn into the closet, in its printed forms it was increasingly available to the reading public. ”136 Magic did not exactly become science, but continuities between the two suggest that science did not exactly do away with magic. Nor did Protestantism do away with magic.