By Alan Wright
Wigan, 1894. The Richard Throstle Magic Lantern corporation proudly offers its ghoulishly well known magic lantern express, Phantasmagoria. in the meantime, throughout city a traveling theatre corporation – the Morgan-Drew gamers – plods the provinces within the celebrated melodrama The Silver King. the nice people of Wigan are inundated with leisure possibilities, which they sorely desire following a up to date strike which has left town half-starved. but if Richard Throstle is located murdered in his resort room – his spouse Georgina napping beside him – and a forged member of The Silver King is offed onstage in the course of a functionality, the neighborhood police within the type of Sergeant Slevin take cost of an research for you to see the curtain cross up on sordid predilections and shameful secrets and techniques.
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Extra resources for Act of Murder (Lancashire Detective, Book 1)
27 To him this is a disturbing notion because a copy implies an original and at least ostensibly suggests that in fact it needs to resemble that original to some degree. ”28 The problem is that, as many scholars since Frazer have noted, image magic can often employ “copies” that in no way resemble the human beings who serve as their targets. In Greek examples that we shall consider later, clay or waxen images at times are lumpy and unshapely, at best rude examples of persons they are supposed to represent.
This refers to the indispensable social framework within which ritual and magic take place. We can actually extend this notion further and suggest that even when an individual performs magic alone or in private, it is nevertheless within an imagined social framework that it becomes effective. In other words, because magic is aimed at influencing behavior, whether of human beings or even of demonic agents such as illnesses that threaten to attack, magic always becomes efficacious within the community of agents that are understood to have influence in the world.
Qxd 30/10/2007 12:11 Page 34 34 A Framework for Greek Magic interactions with divinity. In the opinion of our author, those who first called the disease of epilepsy ‘sacred’ did so in order to conceal their own inadequacy. Should their proposed remedies fail, the author suggests, these purveyors could easily blame the gods and avoid taking responsibility for failure themselves. He adds:22 that those who first consecrated this disease are the same people who even today are called magicians (magoi), purifiers (kathartai ), beggar-priests (agurtai ) and charlatans (alazones); the very same who pretend that they are particularly pious and know much.