Water (classical element)

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Template:Classic elementWater has been important to all peoples of the earth, and it is rich in spiritual tradition.

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[edit] Greek and Roman Tradition

Water is one of the four classical elements in ancient Greek philosophy and science. It is considered to be both cold and wet; according to Plato, it is associated with the icosahedron. It is associated with the qualities of emotion and intuition.

Water was one of many archai proposed by the Pre-socratics, most of whom tried to reduce all things to a single substance. However, Empedocles of Acragas (c. 495-c. 435 BCE) selected four archai for his four roots: air, fire, water, and earth. Empedocles’ roots became the four classical elements of Greek philosophy. Plato (427-347 BCE) took over the four elements of Empedocles. In the Timaeus, his major cosmological dialogue, the Platonic solid associated with water is the icosahedron formed from twenty equilateral triangles. This makes water the element with the greatest number of sides, which Plato regards as appropriate because water flows out of one's hand when picked up, as if it is made of tiny little balls.[1] Plato’s student Aristotle (384-322 BCE) developed a different explanation for the elements based on pairs of qualities. The four elements were arranged concentrically around the center of the universe to form the sublunary sphere. According to Aristotle, air is both cold and wet, and occupies a place between air and earth among the elemental spheres.[2]

In ancient Greek medicine, each of the four humours became associated with an element. Phlegm was the humor identified with water, since both were cold and wet. Other things associated with water and phlegm in ancient and medieval medicine included the season of winter, since it increased the qualities of cold and moisture; the phlegmatic temperament (of a person dominated by the phlegm humour); the feminine; the brain; and the western point of the compass.

The alchemical symbol for water is an downward-pointing triangle.

[edit] Indian Tradition

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[edit] Chinese Tradition

Water is one of the five Chinese elements. It is associated with the planet Mercury, the north and winter, and the colour black. Water is "black" because in fact it represents flood. It is believed to govern the kidneys. In Chinese Taoist thought, water is representative of intelligence and wisdom; however, an overabundance of the element is said to cause difficulty in choosing something and sticking to it. In the conquest cycle, water overcomes fire, and in turn is overcome by earth. In the birth and nurturing cycle, Water spawns wood, and is spawned by metal. The element water plays an important role in Chinese Astrology and feng shui, the Chinese form of geomancy.

[edit] Water in Modern Magic

[edit] Neopaganism and Wicca

In Wiccan tradition, it is associated with the West, autumn, and the color blue on the physical plane. It is sometimes represented by a white crescent, a downward pointing triangle, the chalice, the bell, shells, sapphires, lapis lazuli, tears, and the cauldron. Water represents emotions, wisdom, the soul, and femininity. In rituals, it is represented in the forms of pouring water over objects, brew making, healing spells, ritual bathing, and tossing objects into bodies of water.

The manifestations of the element of water are rivers, oceans, lakes, wells, fog, all drinks, and the rain. Animals, especially the dolphin, seal, turtle, frog, and all types of fish, are also thought to personify the element of water. Astral creatures of water (elementals) are the Undine/Mermaid, Oreade/Naiad, and Sea Serpent/Dragon. Water’s place on the pentagram is the upper right point.

[edit] Other Concepts of Water

In China and Japan, water was represented by a black tortoise, known as 玄武 (Xuán Wǔ) in Chinese and Genbu in Japanese; in the Aztec religion, by a cane; to the Hindus, a bowl of blood; to the Greeks, a cup; to the Scythians, a bowl; to the Celts, the cauldron of the Dagda, which was always full; and in Christian iconography by an eagle.

[edit] See also

[edit] Notes

  1. Plato, Timaeus, chap. 22-23; Gregory Vlastos, Plato’s Universe, pp. 66-82.
  2. G. E. R. Lloyd, Aristotle, chapters 7-8.

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