Handbook of Semiotics

Magic

Magic Magic is a form of semiosis. Its origins are closely connected with the early history of semiotics . Its semiotic structure is determined by general semiotic principles. But according to the criteria valid for normal communicative acts, magic is based on a semiotic fallacy, a misjudgment of the pragmatic effect of signs and their semantic object relation. Viewing magic as a semiotic fallacy, however, is inadequate without taking the complementary perspective of magic as a potentially effective form of communication, according to which it may be seen as a semiotic therapy. 1. Origins of Semiotics in Magic In the earliest beginnings of culture, magic was closely associated not only with science in general (Thorndike 1923, Hansen 1986) but also with semiotics in particular. The etymology of several basic semiotic concepts indicates that the origin of the science of signs may be found in the context of magic rituals. The English word spell still means both 'to name or print in order the letters of (a word)' and 'a spoken word believed to have magic power.' The old Germanic rune is not only a sign from the code of the runic alphabet, but the word also means 'charm,' 'magic incantation.' Another interesting case is the etymology ofglamor, in the origi188 • MAGIC nal sense of 'a magic spell,' 'bewitchment.' This word is a derivation from the word grammar , from the popular association of semiotic erudition with occult practices. The etymology of the German word Bild ('image') also contains a magic element, namely, the Germanic etymon *bil-, 'miraculous sign.' This etymological evidence indicates that in the origins of our cultural history, the knowledge and use of letters, writing, and later also grammar was closely related to acquaintance with magical practices. Evidently such a connection continued to be assumed for many centuries. The cultural origins of pictures and art in general (cf. Kris 1952: 47-56, Koch, ed. 1982) are also to be found in the sphere of magic. 2. Magic as a Form of Semiosis Magic practices operate by means of signs, and these signs are motivated by the same general principles valid for other forms of semiosis. For further aspects of magical semiosis see LangeSeidl , ed. (1988). 2.1 Examples of Magical Semiosis An Old English charm prescribes the burning of a dog's head as a remedy for a headache (cf. Noth 1977b). A more recent folkloristic formula (cf. Noth 1986) recommends the utterance of the following conjuration as a therapy against fever: "Fever, fever, stay away. / Don't come in my bed today." These examples show that magic is a form of semiosis. In the first case there is a nonverbal icon representing the destruction of the disease. In the second case there is the speech act of a request, addressed to the disease. In both cases there is an addresser communicating a message to an unusual addressee. 2.2 Semantic Motivation of the Magical Sign Magical signs are often semantically motivated by the kind of effect they are assumed to have. Frazer distinguished between magic according to the "law ofsimilarity" (homeopathic magic) and magic based on the "law of contact" (contagious magic) (1922: 16). Jakobson reinterpreted these "laws" in terms of the metaphOriC and metonymic poles of semiosis (1956: 258; cf. Rhetoric 2.3.1; see also Leach 1976: 29). In the semiotic categories of Peirce these types refer to iconic and indexical signs. Besides these two types of magic semiosis, there are also arbitrary , Le., symbolic, magic signs (cf. Noth; 1977b; 1986). The forms of motivation of the magical sign have often been interpreted as the result of semantic fallacies. The magical icon has been interpreted as a case of the sophism similia similibus evocantur (like produces like). The magical index has been associated with the fallacies post hoc, ergo propter hoc (after it, therefore because of it) and pars pro toto (part for whole). This iconic or indexical motivation of signs, however, is so universal that it cannot be regarded as a specific· feature of magic. 2.3 Forms and Typology of Magic The follOwing typology of magic from semiotic points ofview gives only a general survey of the field. 2.3.1 BLACK AND WHITE MAGIC According to the criterion of the assumed magic effect, folklorists distinguish between black and white magic. With white magic the agent calls for a positive event or wants to prevent a negative one. Black magic aims at negative effects or wants to avoid positive ones. 2.3.2 NONLINGUISTIC MAGICAL...