Etymology

Through late 14th century Old French magique, the word "magic" derives via Latin magicus from the Greek adjective magikos (μαγικός) used in reference to the "magical" arts — in particular divination — of the Magians (Greek: magoi, singular mágos, μάγος), the Zoroastrian astrologer priests. Greek mágos is first attested in Heraclitus (6th century BC, apud. Clement Protrepticus 12) who curses the Magians and others for their "impious rites." Greek magikos is attested from the 1st century Plutarch, typically appearing in the feminine, in μαγική τέχνη (magike techne, Latin ars magica) "magical art."

Likewise, sorcery was taken in ca. 1300 from Old French sorcerie, which is from Vulgar Latin *sortiarius, from sors "fate", apparently meaning "one who influences fate." Sorceress appears also in the late 14th century, while sorcerer is attested only from 1526.

History

see: History of religion

Classical antiquity

main: Magic in the Greco-Roman world

• the use of "magic words" said to have the power to command spirits;
• the use of wands and other ritual tools;
• the use of a magic circle to defend the magician against the spirits he is invoking or evoking; and
• the use of mysterious symbols or sigils thought useful to invoke or evoke spirits.Hutton (2003),

The use of spirit mediums is also documented in these texts; many of the spells call for a child to be brought to the magic circle to act as a conduit for messages from the spirits.Fact: date=October 2007 The time of the Emperor Julian of Rome, marked by a reaction against the influence of Christianity, saw a revival of magical practices associated with neo-Platonism under the guise of theurgy.Fact: date=October 2007

Middle Ages

Several medieval scholars were credited as magicians in popular legend, notably Gerbert d'Aurillac and Albertus Magnus: both men were active in scientific research of their day as well as in ecclesiastical matters, which was enough to attach to them a nimbus of the occult.

Magic practice was actively discouraged by the church, but remained widespread in folk religion throughout the medieval period. Magical thinking became syncretized with Christian dogma, expressing itself in practices like the judicial duel and relic veneration. The relics had become amulets, and various churches strove to purchase scarce or valuable examples, hoping to become places of pilgrimage. As in any other economic endeavour, demand gave rise to supply.Kiekhefer (1998), Tales of the miracle-working relics of the saints were compiled later into quite popular collections like the Golden Legend of Jacobus de Voragine or the Dialogus miraculorum of Caesar of Heisterbach.