Classical and Neoplatonic Influences
Medieval thinkers inherited the works of classical authors such as Plato, Aristotle, and Pythagoras, as well as Neoplatonic philosophers like Plotinus and Proclus. These writings described a cosmos filled with hierarchical layers of spiritual beings, celestial influences, and hidden sympathies.
For example, the concept of "sympathy and antipathy"—forces causing objects or beings to attract or repel each other—was central to medieval magic. This idea held that everything in the universe was interconnected, and by understanding these connections, a practitioner could harness invisible forces.
Natural philosophers also revived the works of Hermes Trismegistus, attributed to the corpus of Hermetic writings, which advocated the idea of "as above, so below" — meaning the microcosm reflected the macrocosm, and understanding celestial patterns could affect earthly events.
Christian Theology and Magic
Christianity dominated medieval European thought, and its teachings deeply influenced how magic was viewed. The Church generally condemned any form of magic involving demons or spirits outside of God’s power. However, some forms of natural magic were seen as manifestations of God's order and wisdom.
Theologians like St. Augustine (354–430) condemned pagan magic but acknowledged God's permission of miracles. Later scholars such as St. Thomas Aquinas (1225–1274) further elaborated on distinctions between licit and illicit magic, arguing that true supernatural power came only from God or His angels, while magic relying on demons was condemned. shutdown123