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In Heroes of Might and Magic III: Armageddon's Blade, there is a Phoenix creature that is immune to Fire magic and has a chance to resurrect itself when killed. In Perfect Dark, the Maian race have their own type of pistol called the Phoenix. The Egyptians in Age of Mythology can summon a Phoenix as an in-game unit if they worship Thoth.
There are [...] three men, and also his posterities, unto the consummation of the world: the spirit-endowed of eternity, and the soul-endowed, and the earthly. Likewise, there are three phoenixes in paradise—the first is immortal, the second lives 1,000 years; as for the third, it is written in the sacred book that it is consumed.
The most famous Albanian mythological representation of the dualistic struggle between good and evil, light and darkness, is the constant battle between drangue and kulshedra, [33] a conflict that symbolises the cyclic return in the watery and chthonian world of death, accomplishing the cosmic renewal of rebirth. [110]
The history of magic extends from the earliest literate cultures, who relied on charms, divination and spells to interpret and influence the forces of nature. Even societies without written language left crafted artifacts, cave art and monuments that have been interpreted as having magical purpose.
The ouroboros is often interpreted as a symbol for eternal cyclic renewal or a cycle of life, death and rebirth; the snake's skin-sloughing symbolises the transmigration of souls. The snake biting its own tail is a fertility symbol in some religions: the tail is a phallic symbol and the mouth is a yonic or womb-like symbol. [9]
The term "dying god" is associated with the works of James Frazer, [4] Jane Ellen Harrison, and their fellow Cambridge Ritualists. [16] At the end of the 19th century, in their The Golden Bough [4] and Prolegomena to the Study of Greek Religion, Frazer and Harrison argued that all myths are echoes of rituals, and that all rituals have as their primordial purpose the manipulation of natural ...
Michael Scott, 'The Office' “The name is Bond… Santa Bond. I’ll have an eggnog, shaken, not stirred.”
However using the word 'magic' alongside 'religion' is one method of trying to understand the supernatural world, even if some other term can eventually take its place. [4] It is a postulate of modern anthropology, at least since early 1930s, that there is complete continuity between magic and religion. Robert Ranulph Marett (1932) said: