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Some girls are just born with the magic in their souls poster
During the late-sixth and early-fifth centuries BCE, this term found its way into ancient Greek, where it was used with negative connotations to apply to rites that were regarded as fraudulent, unconventional, and dangerous. The Latin language adopted this meaning of the term in the first century BCE. Via Latin, the concept became incorporated into Christian theology during the first century CE. Early Christians associated magic with demons, and thus regarded it as against Christian religion. This concept remained pervasive throughout the Middle Ages, when Christian authors categorised a diverse range of practices—such as enchantment, witchcraft, incantations, divination, necromancy, and astrology—under the label magick. In early modern Europe, Protestants often claimed that Roman Catholicism was magic rather than religion, and as Christian Europeans began colonizing other parts of the world in the sixteenth century they labelled the non-Christian beliefs they encountered magical. In that same period, Italian humanists reinterpreted the term in a positive sense to express the idea of natural magic. Both negative and positive understandings of the term recurred in Western culture over the following centuries.
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Within Western culture, the term magic has been linked to ideas of the Other, foreignness, and primitivism. In Styers’ words, it has become “a powerful marker of cultural difference”. It has also been repeatedly presented as the archetypally non-modern phenomenon. Among Western intellectuals in the late nineteenth and early twentieth centuries, magic was seen as a defining feature of “primitive” mentalities and was commonly attributed to marginal groups, locations, and periods.
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