Information that was pulled off the Mahou Sensei Negima! Trivia page as that page is being repurposed for tropes.
open/close all folders
First Created here Spoilers by the truck load. As of Chapter 236ish
Evangeline Athanasia Katherine MacDowell born, turned to a vampire at the age of ten
Evangeline's castle built in the "Dark Lands/Continent" (Mundus Magicus? Africa?). The entire area is later moved into a Resort bottle.
Founding of Mahora Academy and Library Island.
Evangeline visits Japan for the first time; learns Aikido from the art's creator Morihei Ueshiba
Aisaka Sayo dies (maybe murdered}
Nagi Springfield born? (see 1978)
Nagi Springfield wins the MahoraFEST Tournament at the age of ten? ("twenty-five years before," "the same age as his son")
Bellum Schismaticum ongoing in Mundus Magicus (starting date uncertain). Ala Rubra involved in identifying and exposing the manipulators behind the war, "Kosmoentelechia."
Late September?: Ala Rubra rescues Asuna from captivity. Bellum Schismaticum brought to an end; Ostia destroyed. Nagi kills Kosmoentelechia's leader in an extremely short fight.
Nagi Springfield passes through the town of Hecates in Mundus Magicus.
Ryomen Sukuna no Kami escapes its prison and is resealed by Nagi and the Elder of the Kansai M.A.
April 4: Kasuga Misora born
April 21: Alleged birthdate of Kagurazaka Asuna (aka Asuna Vesperina Theotanasia Entheofushia, Royal Princess of the Dusk)
May 10: Miyazaki Nodoka born
May 12: Yotsuba Satsuki born
May 15: Kakizaki Misa born
May 26: Okochi Akira born
June 1: Akashi Yuna born
June 9: Shiina Sakurako born
July 5: Yukihio Ayaka born
July 14: Hakase Satomi born
August 18: Saotome Haruna born
October 21: Murakami Natsumi born
November 12: Nagase Kaede born
November 16: Ayase Yue born
November 17: Tatsumiya Mana (Mana Arcana?) born
November 21: Izumi Ako born
December 1: Chao Lingshen born (allegedly)
December 6: Narutaki twins born
Nagi Springfield (known by this point as the Thousand Master) subdues the Dark Evangel, subjecting her to the Infernus Scholasticus curse
January 10: Asakura Kazumi born
January 17: Sakurazaki Setsuna born
January 29: Naba Chizuru born
February 2: Hasegawa Chisame born
March 3: Kugimiya Madoka born
March 7: Sasaki Makie born
March 16: Kuu Fei born
March 17: Zazie Rainyday born
March 18: Konoe Konoka born
Nov. 25: Birth of Anna Yurievna Kokolova (Anya)
May 2: Negi Springfield born.
In Istanbul, Asuna teaches Takamichi the basics of kanka.
Nagi Springfield and Fate Averruncus "defeat each other" in Istanbul. Nagi is presumed dead.
Gateau Vandenberg is killed.
Asuna's memory erased; Asuna, Albireo, and Takamichi move to Mahora Academy
Takamichi spends several years practicing kanka and martial arts in Eva's Resort, prematurely aging himself. Albireo, apparently injured, becomes Librarian of the Island and has not been seen in the flesh since.
Late winter/early spring (Negi is approx. five): Person or persons unknown (Meglomesopotamian Senate) summons Graf Wilhelm Josef von Herrmann and an army of lower-ranked demons to attack Nagi Springfield's hometown. All residents save Negi and Nekane are petrified (Anya is away, boarding at Meridiana). Nagi appears and destroys most of the army; Wilhelm and the slime sisters are bottled up by Grandpa Stan. Negi and Anya are permanently moved to Meridiana in Wales.
Negi enters Meridiana Magic Academy, throws himself into study and practice.
Late in the year?: Lingshen Chao enters Mahora Academy; first record of her existence ("two and a half years" with the class before the 2003 Festival)
January 3: Karakuri Chachamaru assembled.
April 1: Karakuri Chachamaru brought online.
August: Negi graduates valedictorian from Meridiana Magic Academy; manga begins.
February (?): Negi arrives at Mahora Academy and becomes English teacher for Mahora Girls School Class 2-A. Hilarity ensues.
March 30: Headmaster informs Negi of his "final challenge." Near sunset, Negi seals away his magic for three days to avoid temptation. Late that night, the Baka Rangers +1 Expedition descends into Library Island, discovers the Book of Melchizedek, and runs afoul of a trap that sends them to the Illusionary Reading Room in the depths of the complex.
March 31-early April 2: Baka Ranger Expedition studies hard.
April 2: Escape from Library Island. Class 2-A takes first place in the finals. Negi is hired as a regular English teacher.
Third year of middle school begins; 2-A becomes 3-A.
Albert Chamomile arrives at Mahora.
Evangeline attacks Negi.
April 20: Shopping for the class trip.
April 21: Asuna's birthday.
April 23: Class Trip day 1. 3-A takes bullet train to Kyoto, visits Kiyomizu Temple; multiple acts of sabotage by Chigusa Amagasaki. Night: Amagasaki attempts to kidnap Konoka, assisted by Fate Averrucus's ministra Tsukuyomi; foiled.
April 24: 3-A in Nara; Nodoka confesses to Negi; Kazumi discovers Negi's secret and attempts to expose him, fails, is "recruited" by Chamo-kun. Night: Operation Lip Scramble; Nodoka makes a Pactio w/Negi.
April 25: Free Activity day. Negi and Asuna make a run for the Kansai M.A. headquarters, battle Kotaro with Nodoka's assistance. Tsukuyomi attacks Setsuna and Konoka at Cinema Village. Afternoon: both groups converge at KMAHQ. Night: Chigusa assaults the estate with the aid of Kotaro, Tsukuyomi, and Fate; final battle ensues. Chigusa and Kotaro captured, others escape.
April 26: Final day of the trip; visit to Nagi Springfield's house; rest, relaxation, embarrassing photographs. Return to Mahora.
April 27 (Sunday, day after return): Negi asks Evangeline to take him on as a disciple. After altercations, Eva puts off her decision until next Saturday. Evening: brief love potion incident.
April 28: Negi asks Kuu for training in kung fu. Bowling night.
April 30, morning: Makie finds Negi practicing kata. Eva takes exception to Negi training under multiple masters, issues challenge for next Sunday.
April 30-May 2: Intense training for both Negi and Makie
May 3, early morning: Disciple test passed. Makie attends rhythmic gymnastics preliminary match, passes. Afternoon: Library Expedition Club discovers clue in Nagi's map of the island.
May 4, morning: brief expedition to Library Island ends in dragon encounter.
May 5: Evangeline's magic training begins; Negi and Asuna quarrel.
May 8-9?: Vacation at Ayaka's island resort. (Mahora seems to have a longer Golden Week than the rest of Japan.) Team Negi-bozu begins to coalesce.
Fate releases Wilhelm and the Slime sisters, ordering them to take Negi Springfield out of action. Kotaro Inugami, being held in the same prison facility, overhears some of this and escapes as well, aiding Team Negi-bozu in the ensuing battle.
June 3: Negi records a letter to Nekane.
June 5: Preparations for MahoraFEST 2003 begin. Kotaro transfers into an unspecified school in Mahora.
June ?: 3-A decides (after much dithering and silliness) to put on a haunted house for the festival. Sayo's existence revealed over three goofy nights.
June 14: Asuna and aged-up Negi go on a practice date. Hijinks ensue.
June 17: Negi begins to schedule time with his students for the festival. Schedule almost immediately becomes physically impossible to fulfill.
June 19: Mahora magic teachers recruit Negi for World Tree patrol. Negi "rescues" Chao from the ninja nun brigade, insists on taking responsibility for her. Chao gives Negi the Cassiopeia Mk. I. Nightfall: World Tree begins to glow; MahoraFEST 2003 officially begins.
June 20: MahoraFEST Day One.
June 21: MahoraFEST Day Two.
June 22: MahoraFEST Day Three.
Summer vacation (first half): training from hell in the Resort Complex
August 9: the ninja-nun squad arrive in Mundus Magicus
August 12: Ala Alba travel to England
August 14: Ala Alba and accidental stowaways transported to Megalomesembria; Fate Averruncus and allied forces destroy all major worldgate complexes; Ala Alba etc. are scattered around Mundus Magicus. Yue lands in Ariadne and is immediately cursed with amnesia.
August 15: Negi and Chachamaru rescue Chisame
August 16: Kotaro finds Negi's group; Yue is admitted to the Mage Knight school in Ariadne
August 19: Eva is bored; Ayaka demonstrates astonishing communication skills w/Zazie; Negi's group arrives in Hecates
August 21: Negi's group reaches Granicus, meets Kazumi and Sayo, attempts to rescue Natsumi, Akira, and Ako from debt-slavery; Negi and Kotaro enter the Granicus prize-fights; Takamichi and Mana arrive in Megalomesembria shortly before the worldgate decays completely
August 22: Negi and Kotaro's first tournament match; Negi announces himself as "Nagi" to the world
August 29 : Yuuna and Makie are working as waitressses in Tempe Terra; Negi and Kotaro have won 13 consecutive victories; Jacobus Lacan arrives in Granicus
August 30: Kagetarou attacks Negi; Negi's right arm is severed in the fight; Lacan intervenes
September 1: Negi awakens after reconstructive surgery; letter from Asuna and Setsuna arrives; Tsukuyomi discovers A&S
September 2: Kazumi, Chachamaru, and Sayo leave Granicus on a round-the-world search mission; Negi begins training under Lacan; Dark Magic is discussed
September 3: Lacan demonstrates Eva's darkness magic, nearly killing himself
September 4: Negi activates Eva's scroll; Nodoka acquires Comptina Daemonia in partnership with a party of adventurers; Kaede and Konoka, dragon hunters, meet up with Setsuna and Asuna, likewise
September 5: The search party locates Kuu; Granicus group receives mail from search party, dragon hunters, and waitresses
September 6: Negi awakens after two days of mental torture combat; Fate Averruncus and associates arrive at the ruins of Ostia
September 9: Nodoka acquires Auris Lectans, leaves adventurers and heads for Ostia; Kazumi recharges Chachamaru; Yue is embarrassed; poor Chamo-kun is freezing
September 10 (?): Yue and Colette win the Ariadne 100-km broom race
September 14 (?): Yue and Colette depart for Ostia; Asuna's group is 40 km west of Ostia, Asuna catches sight of ruined capital
September 29 (?): scheduled opening of the Ostia Memorial Tournament
September 30: Team Negi-bozu battle Team Fate (?) in Ostia; Fate's real name revealed
Note that everything after the group's arrival at Mundus Magicus is rendered incorrect due to the revelation in Chapter 287 that after all but one of the gateways between worlds were severed, time flows faster in Mundus Magicus than it does on Earth.
Additional information on characters and Pactios for Class 3-A (and Anya).
note Word of God says that he's deliberately invoking Personality Blood Types by explicitly specifying several characters' blood groups; see that article for details on each blood type's associated traits.
Son Of The Hero, 3-A Homeroom Teacher, Staff Consultant for Ala Alba
Date of Birth: 1993/05/02
Blood Type: AB
Nicknames/Titles: Negi-Bouzu; Invincible Thundergod; 'Nagi' (as he is known in his aged-up form); The Lost Prince of Ostia; Enemy to All Women (by Anya and Kotaro, in reference to Negi's highly potentChick Magnetism)
Pactio Title: Bellatrix Sauciata - "Wounded Warrioress" note Though plagatus would apparently be the proper word.
Artifact: Ensis Exorcizans, or Exorcising Sword. At first it appears as a large metallic fan, but as time passes her control over it grows. Both forms of the weapon retain Asuna's magic-canceling abilities, and can exorcise demons.
Pactio Card Number: VIII
Tonus (Colour): Rubor (Red)
Virtus (Virtue): Audacia (Courage}
Directio (Direction): Oriens (East)
Astralitas (Astral Sign): Mars
Favorites: Takahata-Sensei, Tasteful older men
Dislikes: Brats, studying
NegiPa stats (not serious)
Magic Power: ?
Physical Strength: 10
Feelings for Takahata-sensei: 10
Feelings for Negi: ?
Refers to him as Negi or Negi-Bozu
Negi calls her Asuna-Kun
Calls Makie Maki-chan
Negima!: Her Eyes are alot different color and her crush on Takahata-Sensei is way exaggerated
Her Eyes are now both blue
She is now really the Baka with Hyper Focus, expressive hair and oversleeps.
Pactio Title: Gladiaria Alata - "Winged Swordwoman" note Gladiatrix might have been less vague. Closest term Gladiarius means "sword-dealer".
Artifact: Tsurugi no Kami - Takemikazuchi'', a lightning-imbued sword that can increase in size by taking in Konoka's magical energies. (“Tsurugi no Kami” means "God of Blades”) It also has the ability to turn into a slightly smaller sword called the Sword of Ala Alba.
Club Activities: Secretary of 3A Class Committee, Fortunetelling Club (Chairperson), Library Exploration Club
Pactio Card Info
Pactio Master: Negi
Pactio Title: Regina Medicans - "Medic Queen"
Artifact: Flabelli Euri et Australi, the Fans of the East and South: twin fans that allow her to heal any injury, once per day, that has occurred within three minutes.
Name: Conoe Conoca (Konoka Konoe)
Pactio Card Number: XIII
Tonus (Colour): Album (White)
Virtus (Virtue): Caritas (Charity)
Directio (Direction): Septentrio (North)
Astralitas (Astral Sign): Jupiter
Favorites: Fortunetelling, The Occult, Cooking
Dislikes: None in particular
NegiPa Stats (Not Serious)
Feelings for Negi: 7
Her Pactio outfit is a "State Costume Set" used for Rich families visiting the Emperor but for "Men" the Women are suppose to wear a 12 layer dress that would be near impossible to move in (requires 2 attendants to even put on).
Her Sign is Jupiter instead of sol because Zeus the most Majestic of all gods also its called "the Star Of Kings" and Jupiter is responcible for Fertility and Harvest (Healing)
Direction is north because of the saying 'The Children Of God Face North'
Artifact: Orbis Sensualium Pictus, a broom, clothes, and a book that at first appear to be the same as any beginner mage's, but it turns out the book can access the various magical internet systems with top-level clearance.||
Name: Ajase Jue (Yue Ayase)
Pactio Card Number: IV
Tonus (Colour): Nigror (Black)
Virtus (Virtue): Sapientia (Wisdom)
Directio (Direction): Occidens (West)
Astralitas (Astral Sign): Mercurius (Mercury)
NegiPa Stats (not Serious)
Physical Strength: 6
Friendship with Nodoka: 10
Feelings for Negi: 9
Seeker Of Truth
Date of Birth: 1989/01/10
Club Activities: The News Report Department, "Mahora News" Reporter
Pactio Title: Speculatrix Clandestina - "Concealed Observer" note Speculatrix as "spy" also works
Artifact: Tengu no Kakuremino, An apparently worn cape that holds the entrance to a pocket dimension, complete with a small cottage. It has been shown that it can be used even when Kaede herself is not inside.
Name: Nagasa Caede (Kaede Nagase)
Pactio Card Number: XX
Tonus (Colour): Caerula (Blue)
Virtus (Virtue): Temperantia (Restraint)
Directio (Direction): Occidens (West)
Astralitas (Astral Sign): Mercurius (Mercury)
Favorites: Relaxing, Standing on tall trees, Pudding, rice
NegiPa stats (Not serious)
Combat Ability: 9
Feelings for Negi: 7
Bodyguard Who Seeks the Path
Date of Birth: 1989/03/16
Blood type: A
Club Activities: Chinese Martial Arts Club
Pactio Master: Negi
Pactio Title: Pugilatum Exercens - Roughly "To train the fists".
Artifact: Shinchintetsu Jizaikon, a Bo staff. Said to be a replica of the Ruyi Jingu Bang of Monkey King-fame. A fan translation lists it as the "'Divine-Rare-Iron-Free-Cane,' also known as the 'So-Glad-I-Don't-Have-To-Come-Up-With-A-Proper-Translation-For-This-One.'"
Name: Gu Fei (Ku Fei)
Pactio Card Number: XII
Artifact: Shinchintetsu Jizaikon
Tonus (Colour): Flavum (Yellow)
Virtus (Virtue): Audacia (Courage)
Directio (Direction): Occidens (West)
Astralitas (Astral Sign): Mars
Favorites: Training, Strong Men, Nikuman
Dislikes: Chao's and/or Hakase's new inventions (specifically, being used as a guinea pig when testing them)
Pactio Title: Pupa Somnians - "Dreaming Doll"]] - note [[spoiler:The word somnians literally does mean "dreaming, asleep", as it is a participle form of the Latin verb somniare; it can also refer to Mimosa somnians, a flower species notable for folding its leaves in when touched.
Artifact: Type-2130 Chao Bao Zi Satellite Support System: Al-Iskandariya ("Flying Cat"/"Catwings"), targeting laser and a Kill Sat, which also seems to be part of her artifact. Both the targeting laser and the Kill Sat are shaped like cats.
Name: Caracuri Chachamaru (Chachamaru Karakuri)
Pactio Card Number: X
Tonus (Colour): Album (White)
Virtus (Virtue): Caritas (Charity)
Directio (Direction): Occidens (West)
Astralitas (Astral Sign): Venus
Engine: Spring Powered (First Startup was Electric Powered.)
Favorite Things: Being wound up, Brewing tea
Disliked Things: None in particular
NegiPa Stats (Not Serious)
Combat Ability: 7
Popularity Among the People: 10
Protecting and Taking Care of Eva: 8
Messing with Eva: 9
Feelings for Negi: 8
Anna Yurievna Cocolova - Аня (Анна Юрьевна Коколова)
Artifact: To Fyuron To Biographicon (Scraps of Life), a set of books that lets him replicate the abilities and appearances of anyone he's met. He can also turn into a copy of one of those people, with all their memories up to the last point he saw them, for ten minutes, after which he will loose the ability to replicate them.
Name: Albireo Imma (Albireo Imma)
Pactio Card Number: MI
Tonus (Colour): Aurum et Cyaneum (Gold & Indigo)
Virtus (Virtue): Sapientia (Wisdom)
Directio (Direction): Septentrio (North)
Astralitas (Astral Sign): Crux Septentrionalis (Cygnus Constellation)
Artifact: Signum Biolegens, Unknown Artifact from Pactio with Negi.
Koyomi (name means "Calendar")
Artifact: Horaria Porticus, the Time Gallery.
Tamaki (name means "Bracelet")
Artifact: Encompanentia Infinita, the Infinity Embrace.
Shirabe/Brigitte (name means "Melody");
Artifact: Fidicula Lunatica, the Madman's Fiddle.
Homura (name means "Flame");
Artifact: Unknown, with Fate.
Magia Erebea, Yes, It gets it's own folder.
Add all sections related to Magia Erebea here, That includes any articles on spells created by spell synthesis.
Dark Magic (Magia Erebea)
"Magia" is Latin for "magic." "Erebea" is the feminine singular nominative case of the adjective meaning "of Erebos." According to Hesiod, Erebos ('Ερεβоς) is the god of darkness in Greek mythology, the son of one of the original gods, Chaos. The children that Erebos begat with his twin sister Nyx (night) were Aether (shining air)*1 and Hemera (day), (cf. Theogony 123-125), and, being darkness and night, they are divine beings that precede light. In the words of the German romantic philosopher F.W.J. Schelling (1775-1854), "All birth is birth from darkness to light." (Investigations of Human Freedom, SW 360; but according to Hesiod, it wasn't that everything was born from Chaos and darkness―the heavens, the oceans, and many others were born from Gaia, who was born at the same time as Chaos.)
Thus, light cannot give birth to darkness, but darkness can give birth to light. Darkness is not in opposition to light. Darkness is a source that holds all things within it, and is tremendously broad-minded. And this broad-mindedness becomes a power that takes in all opposites such as good and evil, superiority and inferiority, self and others, etc. This is because light is the basis for opposition and disparity. Schelling says, "Light's advance on the dark aspiration to create something … is due to the thoughts that are mingled in chaos becoming distinct … and unity being erected" (ibid. SW 361). If light is the basis of opposition and disparity, darkness is the basis of nondiscrimination. Therefore, dark magic has the tremendous broad-mindedness to take in all power without discriminating between self and others.
However, things are not that simple, Within darkness, all disparity becomes invisible; the difference between self and others vanishes as well, and the spellcaster loses sight of himself. But magic spells are never anything more than techniques the caster uses to accomplish his willful purposes; their purpose is not to reach some kind of absolute truth. As stated by Schelling's school colleague, G.W.F. Hegel (1770-1830), "To pit this single assertion, that 'In the Absolute, all is one,' against the organized whole of determinate and complete knowledge, or of knowledge which at least aims at and demands complete development―to give out its Absolute as the night, in which, as we say, all cows are black―that is the very naivete of emptiness of knowledge." (Phenomenology of Spirit, preface). In order to use a technique as a technique, especially within darkness, one must make sure not to lose sight of one's self.
What is needed then is a "confrontation with one's shadow," or "an encounter with one's anima." The battle Negi fights in Phantasmagoria is none other than a "confrontation with his shadow," or "an encounter with his anima."
The Swiss psychiatrist C.G. Jung (1875-1961) said the following in regards to encounters with one's self and one's shadow: "A meeting with one's self first means a meeting with one's shadow. By shadow, I mean none other than a single narrow path, a single gate … What comes after that gate is, unsurprisingly, a limitless, unprecedented uncertainty. There, it is believed there is neither inside nor outside, up nor down, far nor near, self nor other, good nor evil. That is a world of water, and approximately everything with life there is floating, drifting"*2 (The Archetypes and the Collective Unconcious).
By encountering one's shadow, one enters into his own soul and, as Hegel points out, enters into an obscure darkness. Jung states the following: "There, I am joined directly and firmly to the world, and it's all too simple to forget who I am in actuality. If I were to characterize this condition, the most appropriate phrase would be 'lost within oneself'" (ibid.). Thus, if one goes through their shadow into darkness, they face the fundamental danger of losing sight of oneself.
What is needed to conquer this danger is an "encounter with one's anima." Those who pass through their shadow selves and search out their souls, (as explained above) enter into a "world of water," but inside this water, people (especially men) meet their anima. "What one who gazes into the water first sees is a form of himself, but soon a living entity surfaces from beneath it. … It is a unique kind of water creature. Sometimes a water sprite, or a mermaid caught in a fisherman's net. … The water sprite is an early, instinctive stage of the mystical, feminine entity called anima." (ibid.) It is said that the anima's early stage sometimes takes the form of erotic spirits, such as demon girls or vampire women (Lamie). And it is said that "anima appear in the form of goddesses or witches." (ibid.) The Evangeline that Negi encounters in Phantasmagoria in this story is this early stage, this anima. Evangeline first appears in the nude, and we don't even have to point out that she is a vampire and also a witch. And this encounter with an anima results in a certain wisdom. "Indeed the anima is a chaotic life impulse, but on the other hand, in a mysterious sense, it has on hand secret knowledge and concealed wisdom, and is in the most peculiar opposition to one's illogical, spiritual nature. … This wisdom aspect appears only to one who confronts his anima. This is an intense labor … and can more strongly indicate that something like a secret intention hides behind all the cruelty that plays with man's fate. This unpredictable thing, this chaotic thing that brings anxiety is precisely what exposes deep meaning. As one becomes aware of this meaning, the anima loses its aggressive personality. The embankments that hold off the flood of chaos gradually build up." (ibid.) When the one who has passed through his shadow and set foot into darkness confronts his anima and touches on that wisdom, he conquers the fundamental danger of losing sight of himself in the darkness and chaos, and obtains a way to use dark magic, or, in other words, the original broad-mindedness that encompasses all opposites.
1: Aether (αθήρ) is the "ether" that we speak of in modern language. In premodern cosmology, it is said to be one of the five elements that makes up things in the heavens. However, going further back and looking at mythological texts, Aether was thought of as the air in the clear sky. The Aether that Hesiod speaks of is one of the twins of light born from the twins of darkness. Because the genealogy of the goddesses goes from night (Nyx) to day (Hemera), the male gods' genealogy would go from darkness to light (however, because the Greek word "aether" does not mean light, but is translated to "kirameku kūki," meaning "bright upper air" in Japanese, it was translated to the single word "kōki," shining air.)
2: According to Archetypes (Kinokuniya Shoten), take Tode as Tor.
Spell descriptions volume 2 (no volume 1)
Magister Negi Magi
Magic-Sensei Negima is the subtitle in the Japanese edition. Well, Latin is used everywhere in the world. Here, Magister means sensei. Negi is a proper name. Magi means magical. Basically, it translates to Wizard Negi-Sensei. (So what in the world does the 'ma' in Negima! mean?)
The Latin used in Negima! has cases where the long vowels are not extended owing to the convenience of rhythm. For example, magi is actually pronounced ma-gee but as he is often called ma-jai so he comes to be called magi.
Also means magical people. Magi is the plural case of wizard. The singular nominative case is magus. Magister here means people. As written above, it also means sensei and is equivalent to the English master and the German meister.
The Vulgata translation of the Bible (Genesis 14:17-20) says that upon returning from the subjugation of Cherdorlaomer and the kings who were allied with him, King Sodom came to meet Abram in Valley Shaveh. The king of Salem, Melchizedek, a priest of the supreme god, came there bringing bread and wine. Melchizedek said blessings to Abram. The blessing asked of the supreme god. creator of heaven and earth, was for Abram. The blessing also promised to deliver the enemy into the clutches of the supreme god. In Hebrew, it's Melchizedek. It's not written in the canons or Apocrypha, but there's a legend of our ancestor Abraham being granted the secret of the cabala. (Eighth Period)
Means a 'follower of magic' and is equivalent to the English term minister. In the case of women, they are called ministra magi. The relationship between the magi as an individual and as a master of magic has many factors, and the role the minister plays varies in response to that. Today, there are a lot of partners who become lovers or spouses, but partners aren't always limited to the opposite sex. For more on this, refer to Negima Volume 3.
Rastel maskil magister
This is not Latin (and that language is the key to releasing magic), and it seems like it's a code with no meaning. Rastel maskil magister is the exclusive incantation for Negi Springfield. Each and every wizard thinks of one for themselves. and Negi came up with his own when he graduated from magic school. In the case of simple magic, you can abbreviate it. (First used in Second Period)
Age nascatur, potio amoris
Literally: well, in life, a love potion. This is a spell for the preparation of magic medicine. Potio means potion in Latin. Used for the purification of love potions. (Second Period)
Aer aer amplificet mammas
Air, atmosphere. breasts expand. Negi calls on the power of a friendly air spirit to manipulate the air. In this case, it created an air bubble around Asuna's chest, making it seem like she had huge breasts. To actually change Asuna's appearance, Negi would have needed to use the spell mammae crescant, which means, in short, "breasts become larger!" (Third Period)
Dance, brushes. Making things move is basic magic. (Fourth Period)
Magic word meaning air. Used by Negi, angry at the attack by Black Lily from the dodge ball club, to call on the air spirit. In the previous panel, an air current was starting to happen. However, in the middle of the incantation he was hit by Asuna, so just how powerful the spell is remains a mystery. (Sixth Period)
Tria fila nigra prommissiva, mihi limitationem per tres dies
Three black pledge strings, a restriction on myself for three days. A spell that Negi cast on himself, bottling up his own magic power. Can also be used to contain the magic of enemies who posses magic powers. (Seventh Period)
"The 11 pillars of light! Come gather and light up my enemy, magic archer." Sagitta magica means magic arrow. Spiritus is 'spirit' in English. Calling on a minor spirit, it's a spell that shoots the enemy you're facing. Depending on the spirit you call on, the effect is different. A rudimentary battle spell, but the scope of its application is wide. (Tenth Period)
The fragrance of a flower, a wind that will fill my friends with energy, vitality, and health. Complete energy recovery. The flower that Negi uses is the catalyst. That catalyst makes it easier to cast the spell and heightens the effect. A spell that refreshes one's mood.
"11 wind spirits, become a chain that binds and capture my enemy." Magic that uses the wind to restrain enemies. It is a weak attack and had little effect on the experienced Evangeline. (Sixteenth Period)
"Ice Shield." A magic shield that is conjured to repel the attacking magic from an enemy. Evangeline is skilled at ice magic so she conjured an "ice shield." Reflexio corresponds to the English reflection. (Sixteenth Period)
"Release freeze weapon." Magic that, without causing any frostbite injury to the opponent, freezes the things attached to the body and shatters them, disarming the enemy. Control over complicated magic power is necessary to wield this spell. However, metal and other types of hard materials cannot be shattered, so the most you can do is buy some time against these types of items. (Seventeenth Period)
Evocatio valcyriarum, contubernalia gladiaria
"I summon the Wind spirit!! Sword-wielding brothers in arms!!" The word walkyria has been Latinized, but corresponds to the old Nordic valkyrie, referring here to a "person who chooses immortality." In short, what Negi is summoning is an immortal god. Odin's handmaidens, who appear in Wagner's opera, are popular valkyries, but throughout this work, the term is used as a neuter noun and not a proper entity. "Age capiant" is a form of address that means, "please capture." (Seventeenth Period)
"Wind flower, disarm weapon." This is, in fact, the magic that appears most frequently in Negima! The incantation blows off, with a powerful wind, items attached to the opponent's body. Clothing and other light things are changed into flower petals. The sole purpose is to disarm an opponent of weapons, so no matter how strong the wind is, it will not blow away the opponent herself. When Negi sneezes and blows off the clothes of Asuna and friends, this is the explosion of this magic. Refer to the First, Second, Fifth, Sixth, and Twelfth Periods. (From the Seventeenth Period on)
Practe bigi nar
This is the "magic release key" and is not a Latin language spell. The formal "release key" is created by each student individually upon graduation from magic school, but practe bigi nar is an apprenticeship key given to a schoolchild. (Nineteenth Period)
"Probationary Contract." A spell to enter a probationary contract between a wizard (magus) and a partner (minister) that brings about ecstasy in order to draw out both parties' consciousness from within their egos. A ceremony is necessary for the spell to work. The word pactio itself does not indicate that the spell is probationary; this is the same as the proper, permanent contract spell. However, stronger contract magic is used for this so-called real contract. When a wizard enters a probationary contract, certain powers are attained. (Nineteenth Period)
Sis mea pars per decem secundas. Ministra Negi, Asuna Kagurazaka
"Contract executed in 10 seconds. Minister Negi, Asuna Kagurazaka." A spell that sends a wizard's own magic power to the person with whom that wizard has entered a probationary contract; in this case, from Negi to Asuna. Sis mea pars means you are a part of me. If the contract is incomplete, there are restrictions on the magic power sent, and it appears that with Negi and friends they were able to use the contract's power only during the first 10 seconds. If the contract is renewed correctly, the magic powers can be used for another 90 seconds (per nonaginta secundas). (Twentieth Period)
Undecem spiritus lucis, coeuntes sagitent inimicum. Saggita magica, series lucis
"11 spirits of light, come gather [shoot the enemy]; Magic archer, consecutive bursts, 11 arrows of light." A basic battle spell, Light spirit version. Series lucis means "range of light." (Twentieth Period)
Nympha somni, regina Mab, portam aperiens ad se me alliciat
"I invoke Queen Mab, the Dream Fairy, open the door and invite me into dreams." Magic that lets you see into sleeping people's dreams. Mab is the name of a queen who appears in a Celtic myth. She is thought of as a fairy who controls dreams. (Twenty-Second Period)
The Thousand Master's "release key." A style that's changed considerably. (Twenty-Second Period)
"School hell." A very strange curse. In the past, it was used for making dropouts go to school. This curse has tormented Evangeline for over 15 years. (Twenty-Second Period)
Aer et aqua, facti nebula illis somnum brevem. Nebula hypnotica.
"Atmosphere. Water. White fog, seep. Give them repose, make them sleep." Magic that conjures a fog that makes your opponent sleep. (Twenty-Third to Twenty-Fifth Periods)
Lic lac la lac lilac.
Evangeline's "release key." Lilac thrives where things are difficult to grow, and when brought inside the house, it brings evil with it. In the language of flowers, the incantation refers to "purity" and "first love." (Twenty-Third to Twenty-Fifth Periods)
Septendecim spiritus glaciales, coeuntes inimicum concidant. Saggita magica, series glacialis
"17 Ice Spirits, come gather and rip apart my enemy; Magic archer, consecutive bursts, 17 ice arrows." The ice version of the "Magic Archer." Several sharp ice pillars attack the enemy. (Twenty-Third to Twenty-Fifth Periods)
"Ice explosion." Magic that makes large volumes of ice appear in the air and attacks the opponents with both frosty air and a blast of wind. Nivis casus means "avalanche." (Twenty-Third to Twenty-Fifth Periods)
Veniant spiritus glaciales extendantur aeri, tundram et glaciem loci notis albae. Crystallizatio tellustris
"Ice spirits on high, fill the sky. Tundra and glaciers on the run from the land of midnight sun; Frozen earth." Attacks with huge ice pillars that come from the earth in an instant. If not dodged effectively, your feet become frozen to the ground and you aren't able to move. For enemies that can't fly, this magic is very effective to use before an attack. (Twenty-Third to Twenty-Fifth Periods)
"17 Wind Spirits, come gather...; Magic archer, consecutive blasts, 17 arrows of thunder." The lightning version of "Magic Archer." If the user's power becomes too weak it also can be used to stun. (Twenty-Third to Twenty-Fifth Periods)
Undetriginta spiritus obscuri...Saggita magica, series obscuri
"29 Spirits of Darkness...; Magic archer, consecutive blasts, 29 arrows of darkness." The dark version of "Magic Archer." It's unknown what kind of power is in the flying dark bullet. (Twenty-Third to Twenty-Fifth Periods)
Undetriginta spiritus lucis...Saggita magica, series lucis
"29 Spirits of Light...; Magic archer, consecutive blasts, 29 arrows of light." Constitutes the opposite of the magic written above. Besides the fact that one is obscuri (dark) and one is lucis (light), they are parallel spells. (Twenty-Third to Twenty-Fifth Periods)
"Come wind, thunder spirits. Blow violently with thunder, Storm of the South Seas." Magic that conjures a strong whirlwind and lightning that attacks the enemy. Jovis is another name for the king of Roman gods, Jupiter, who is thought to use lightning as a weapon. In short, Jovis tempestas means "Jupiter's storm that unleashes lightning." (Twenty-Third to Twenty-Fifth Periods)
"Darkness obey, a blizzard, ice and snow of the night; Blizzard of Darkness." Magic that conjures a strong blizzard and darkness that attacks the enemy. As you might have noticed, there are several similar points to the spell above. It seems that Evangeline chose the same type of spell in order to fight Negi. Nivis tempestas obscurans means "snowstorm that brings darkness." (Twenty-Third to Twenty-Fifth Periods)
"My wand." The words used to call the wand that Negi received from the Thousand Master. Mea means "my" and virga means "wand." (Twenty-Third to Twenty-Fifth Periods)
Spell descriptions volume 4.
"Telepathic Communication." Telepathia comes from the Greek and means here "a remotely distant sensitivity." Wizards and their partners are able to use their card's power to communicate. However, Negi and Asuna couldn't communicate with each other both ways. It appears that two-way communication needs to have some sort of additional requirement filled. (Thirty-first and Thirty-second Periods)
Flet, une vente. Flans saltatio pulverea
"Blow! Gust of wind! Wind Flower! Wind and Dirt, Dance Wildly!" Magic that causes a powerful wind. "Dance of wind blown dirt." (Thirty-first and Thirty-second Periods)
Exerceas pontentiam Cagurazaca Asuna
"Abilities Activate, Asuna Kagurazaka." With the establishment of a contract, the wizard's partner gains strength both in body and mind. Depending on each one's unique destiny, they receive different benefits and powers. Potentia indicates the powers (related to that, the overt powers are referred to as "vis"). The folding fan that Asuna was given is one of those powers. (Thirty-first and Thirty-second Periods)
"Evil Destroying Sword." As per the contract, this is the exclusive tool given to Negi's partner, Asuna Kagurazaka. Exorcizans means "exorcise magic" and ensis is a long sword. In short, "Evil Destroying Sword" can also be called a "Magic Destroying Sword." However, for some reason, Asuna's tool is a folding fan. Additionally, Negi refers to this exclusive item as an artifact, which comes from the Latin, artifactum, something made by a skilled craftsman. (Thirty-first and Thirty-second Periods)
Flans paries aerialis
"Wind Flower! Wall of Wind!" It's common for wizards to protect themselves from physical harm by surrounding the area around themselves with a magic barrier (refer to the Evangeline story in the Twenty-fourth and Twenty-fifth Periods in Negima! Volume 3). In the First Period, Negi also did this when he made the blackboard eraser that was going to fall on his head float in the air. However, it is necessary for Negi (who learned an important lesson when Asuna found out about his magic this way) to recite the spell over again in order to disperse it and not surround himself with the barrier in everyday life. (Twenty-fourth Period)
Spell descriptions volume 5.
A spell used by wizards' partners to summon the specially tailored weapons that have been given to them. Adeat means "Come!" and abeat means "Go away!" Because Asuna, who doesn't study magic, can use it, it doesn't appear that it's necessary to understand the meaning of the spell. (Thirty-eighth Period)
The specially tailored weapon given to Negi's partner, Nodoka Miyazaki, according to the contract's power. Diarium derives from the English word diary, and means "everyday assignments," and from that gained the meaning of "a record of every day" or "journal." Ejus is the genitive case of the Latin pronoun id meaning "that thing" or "that person." This book gives the ability to read a person's outward feelings, as well as what Freud called the subconscious, or the "id." (Thirty-eighth Period)
This character represents all Buddhas, with Tahagata, the Supreme Buddha of Sino-Japanese Esoteric Buddhism, at the top of the list. Tahagata's literal meaning is "the ultimate truth of nonexistence" or "the unobtainable." Esoteric Buddhism's take on the universe, which Tahagata revered and respected, incorporated many beliefs and magic arts from the people who practiced Shugendo, a kind of Japanese shamanism that incorporates Shinto and Buddhist concepts. (Thirty-eighth Period)
A word that's attached to the beginning of a mantra. The literal meaning is "the ultimate truth of nonexistence." Shingon is Sanskrit for "mantra" and can be translated as "spell." Originally they were magic spells used by the Brahman class in India, and those spells were recorded in the Veda (an ancient Indian religious text). In 1816, the German Franz Bopp discovered that the grammatical structure of Greek and Latin closely resembled that of the European and Sanskrit classics, and he established the modern subject of comparative literature. In the same way, the structure of the spells of eastern magic and that of western magic of Negi and company are distant relatives of each other. (Thirty-ninth Period)
A shrine with a thousand gates, like the Fushimi Grand Shrine. It's the main temple of the Kansai Magic Association not far from Arashiyama and Sagano, but details are unknown. Kagabikonoyashiro is, in the first volume of the Kojiki (a three-volume history of ancient Japan), a fire god also known as Obuto. When he was born, he burned his mother, Nami Iya, killing her. Because she also gave birth to the six gods corresponding to metal, earth, water, and wood in the process of dying the Kagabikonoyashiro became connected to the five flows of the life force, also known as the five elements (wood, fire, earth, metal, and water) as the first important gods. (Thirty-ninth Period)
The Sanskrit characters cut into the legs of the spider demon. Ja means "battle enemy," Ii means "disaster," and Da means "Hold a grudge." It's most likely a kind of magic for controlling Onmyou Gods. (Thirty-ninth Period)
"Wind Shield." Makes a magic shield appear that parries a physical attack. Wizards unleash a magic barrier in order to protect themselves from physical damage. In contrast to the extremely powerful barrier that's unleashed for an instant―the "Wind Flower! Wall of Wind" used in the 34th period―this magic is comparatively weak but is constant. Negi's specialty is wind magic, so he broke out the "Wind Shield." (Thirty-ninth Period)
Om ak vi ra un kya sha rak man
This matra is called the eight-character spell, and can be recited in various ways. It's called the eight-character spell even though it has nine characters because the first Om at the beginning of the mantra is a decorative attachment. (Thirty-ninth Period)
A Sanskrit character that represent Tahagata of the Vajradhatu Mandala (the mandala is the Buddhist visual schema of the enlightened mind). But the character of van also represents water in the "earth, water, fire, wind, sky, and knowledge" of the Pillars of the Worship of Shugen which states, "the character of van is water, everything and everyone in the universe obeys water." In order to unleash the fog from the drink bought at the vending machine, the character van was recited. (Thirty-ninth Period)
"Intercept and Attack." The call Negi used to summon the spirits. Contra means "confront" and Pugnent means "fight." (Thirty-ninth Period)
Unus fulgor concidens noctem, in mea manu ens inimicum edat. Fulguratio Albicans
"A stream of light to cut through the darkness! Spring forth from my hand and throttle my enemy! White Lightning!" Magic that wounds or kills the enemy with an intense electric shock that springs from the user's palm. It doesn't have the power to completely destroy things, but it's a full-on battle spell with an extremely high offensive effectiveness with regards to people and animals. (Thirty-ninth Period)
Sim ipse pars per secundam dimidiam Negius Springfieldes
"Execute contract for half a second! Negi Springfield!" A spell that turns back on themselves the magic power received by the wizard according to the contract; in this case, on Negi himself. Normally with sis mea pars ("thou art a part of me") two people's names are recited, but here it becomes a phrase with the strange meaning sim ipse pars ("I myself have become a part"). Perhaps because it's an experimental technique, it takes a heavy toll on Negi's body. (Thirty-ninth Period)
A Vi Ci
The Sanskrit characters carved into the thousand gates. They mean "endless hell" and they establish the boundaries for the "never-ending spell." (Thirty-ninth Period)
Van Oon Tarak Kileek Aku
An Onmyoudou spell known widely by the name of Seman and used in a variety of ways. Originally they were the Sanskrit characters for Esoteric Buddhism's Five Buddhas of the Vajradhatu and were not related to common Onmyoudou. However, in Volume 4 of the Five Pages of the Earth God (Chijingoyou) it says, "the present four Buddhas will increase to five Buddhas, changing to consist of the Earth God of the five elements." In this way, the five Buddhas were arranged to correspond to the five elements. The five elements were the five life forces―wood, fire, earth, metal, and water―and the study of the flow of those life forces was the important task of the common Onmyou wizards. From the beginning, before the division of Shintoism and Buddhism in 1868 (the first year of the Meiji Era), Shintoism and Buddhism were jointly practiced everywhere. Before modern times, the Japanese openly incorporated a variety of religions and magic into their lives without concern. This single Onmyoudou spell that comes from the characters of Esoteric Buddhism gives us a glimpse of the history of those Japanese people. (Forty-second Period)
A word that means the "bodily actions" in the Bodily Actions, Speech, Thought of Esoteric Buddhism. In short, it means the body and is a spell used, using the talisman arts, in order to give Negi the temporary, doll-like figure that he used. (Forty-third Period)
References: Iwanami Dictionary of Buddhism; "Examination of the Shinto Middle Ages," Compendium of Japanese Thought 19, Iwanami Publishing; "Compendium of Shinto Articles," Volume 17, Shugendou (Shinto Compendium Editorial Foundation Society)
Spell descriptions volume 6.
In the 27th chapter of Konjaku Monogatari-shû (a Heian Period [Twelfth-century] story collection), a watersprite inhabiting a lake near Yôsei-in (near the present-day Kyoto capitol building) teases and plays pranks on the face of a sleeping man before disappearing into a full bucket of water. The spell―which in Sanskrit means "water is the spell of binding"―uses spirits of water to bind its target. In Asuna's case, however, the spell seems to come off not quite the way it may have been intended… (Forty-sixth Period)
Om Kiri Kiri Vajra Un Hatta
Used by members of an esoteric branch of Buddhism as part of a consecration ritual―specifically, to purify offerings to deities (be it Buddha, a saint, or a demon-god). In Negima!'s Forty-seventh Period, it's used to offer Konoka's chi or "spiritual power" to various demons in order to summon them. (Forty-seventh Period)
Vertatur Tempestas Veris. Nobis Protectionem Aerialem. Flans Paries Venti Vertentis.
Conjures up a whirlwind of several minutes' duration, protecting the caster from outside attack. Although the area around the edges of the whirlwind is turbulent and therefore dangerous, the area inside is calm, much like the fabled "eye of the storm." (Forty-seventh Period)
(The title is a long text in ancient Japanese. I couldn't include it.)
The above text is in ancient Japanese. In the first passage, the roots of the ceremony are discussed vis-à-vis a recitation of the origins of the deities, and an invocation for their blessings is made. Following is a lesser-known Japanese mythological passage unlisted in the more common texts (in this case, the musubi or musuhi refers to Konoka's spirit). Musuhi―which, incidentally, is taken from the names of the deities in the beginning of the Kojiki ("Takami Mushi no Kami" and "Kami Mushi no Kami")―refers to the power of objective creation. The "musu" from kokemusu relates to the divine regenerative power, while the "hi" refers to the power of the spirit. Taken as compounds, iku musubi means "power of life," taru musubi "overflowing power," and kamu musubi the "power of a demon-god." It's interesting to note that although "Fujisawa no Asomi, Konoe Konoka" is recited, the direct line of descent of the Konoe family was broken in the 19th year of Keichô (A.D. 1615).
Rark or Rak
In Sanskrit, the word means "devil," and is the spell which the "white-haired youth" invokes to summon the demon Rubicante...a demon of Judeo-Christian origin which appears in Dante's Inferno. For it to be summoned by Eastern magic, therefore, the summoner must be puissant, indeed. (Forty-ninth Period)
Because of the cognates ("maximum" and "acceleration"), it's easy enough to guess at the nature of this spell. Depending on the skill level of the caster, speed can be increased up to 64.2 knots. (Forty-ninth Period)
Recursive or "delayed" spell that recalls a previously uttered incantation. As it's said, "all good things to those who wait," the maximum effectiveness of a given spell is not often realized until some time has passed. Additionally, being able to choose the time of the spell's release allows the caster to wait for the most opportune moment. Because the casting of a "delayed" spell requires an even higher level of skill, more power is necessary. An even higher-level variant is a delayed spell conditional release, specific conditions must be met before the spell is activated. (Forty-ninth Period)
Spell allowing the Magi to summon his or her Ministra from great distances (in this case, Asuna and Setsuna to Negi). To move both living and inanimate objects instantly, across space, a high level of magic is necessary, and yet, considering how weak Negi's condition was at the time of his casting, the card's inherent magical properties must also be considered. (Fiftieth Period)
висю тал ли сютал вангзит
"Vish Tal Li Shutal Vangate." Spell-activation key for the white-haired youth who calls himself "Fate Averruncus." Apparently well versed in the Eastern Magicks, this Magi commands more than meets the eye. (Fiftieth Period)
Βασιλίσκε γαλέωτε μετα οκτώ πόδων και κακοιν ομμάτοιν πνοήν του ϊού τον χρόνον παραιρούσαν. ΠΝΟΗ ΠΕΤΡΑΣ
"Little King, Eight-Legged Lizard, Master of the Evil Eye. Gives the poison-breath that steals time: 'Breath of Stone'." In ancient Greek, basiliskos or "basilisk" means "little king"...but of course it's also the name of a mythological creature said to be able to petrify just by looking at someone, or to kill with its poisonous breath. In the case of this particular (high-level) spell, a cloud of gas that petrifies anything with which it comes in contact is created. Invoked in ancient Greek (rather than in Latin, the language in which Negi usually utters his invocations), the practice is believed to originate in the various backgrounds of the western Magi.
In a letter to Emperor Augustus, the Roman poet Horatius wrote, "Graecia capta ferum victorem cept et artes intulit agresti Latio ('Captive Greece captured her fierce captor and brought the arts into uncultured Latium' [Epistulae II.I, 156-157].)" Compared to ancient Rome, which used as its main language Latin, the culture of Ancient Greece was advanced. For example, Euclid's Elements, Plutarch's Lives, Strabon's Geografika, Ptolemy's Megale Syntaxis ("Great Compilation"), the New Testament and more―all considered to be in literature's highest echelons were all written in ancient Greek (even the Hebrew Old Testament was translated into it). During the Middle Ages when Latin became the standardized language across Europe, the treasures of Ancient Greek literature lay dormant, protected by Eastern and Islamic countries, until rediscovered by humanists of the Renaissance. Therefore, although Latin and ancient Greek are "old" languages, the higher status is seen by many scholar's eyes to belong to ancient Greek (even Negi's spells Telepathia and Nebula Hypnotica have their roots in it). (Fiftieth Period)
Bασιλίσκε γαλέωτε μετα οκτώ πόδων και κακοιν ομμάτοιν то фως εμοί χειρί καθίας τω κακω δέργματι τοξεύσατω. ΚΑΚΟΝ ΟΜΜΑ ΠΕΤΡΩΣΕΩΣ
"Little King, Eight-Legged Lizard, Master of the Evil Eye. Let your light shine from my hand, release the fire of catastrophe: 'Evil Eye of Petrifaction'." Spell that emits a beam of light from the fingertips, causing the petrifaction of the subject. Perhaps not unsurprisingly, yet another high-level spell invoked in ancient Greek. (Fifty-first Period)
Tο συμβόλαιον διακονήτω μοι κρυστάλλινη βασιλεία. Επιγενηθήτω τ'αιώνιον έρεβος αιώνιε κρύσταλλε, πάσαις ζωαις τον ίσον θάνατον ως αταραξία. ΚΟΣΜΙΚΗ ΚΑΤΑΣΤΡΟΦΗ
"Upon our pact, do my bidding, O Queen of Ice. Come forth from the never-ending darkness, the eternal glacier, bring death to all that hast life. You are the place of eternal rest: 'The End of the World'." Magic spell that creates a 150-square-foot area of absolute-zero temperature (-273.150 C). At these extreme temperatures, events which do not normally occur in nature begin to happen, such as breakdowns on the atomic level, and super-conductivity. In that sense, although lowering the temperature may seem a simple enough operation, to bypass the laws of thermodynamics takes a powerful Magi.
There is a passage in the spell which references "eternal glacier." At that point, the area of effect is created; not until the final words "end of the world" are uttered is the outcome decided. With the "end of the world" portion of the spell, the opponent is frozen completely, and shattered. A revision to "frozen world," and the target is encased in a virtual pillar of ice. Back in the days when Evangeline had a bounty on her head, she'd use this spell often. For those bounty hunters who wouldn't think twice about killing a seemingly "little" girl (despite her real, chronological age), she would opt instead for "end of the world." Despite all this, while she is trapped within the confines of Mahora Academy, Evangeline's magic is sealed away, and she has no access to the formerly favorite high-level spells she once invoked in ancient Greek. (Fifty-first Period)
Το τείχος διερξάσθω. ΔΟΡΥ ΠΕΤΡΑΣ
"Magic Wall-Breaker: 'Spear of Stone'." Ordinarily, this spell (named "Spear of Stone") causes a sharp pillar of stone to appear and attack a target. In this variation, however, spell-breaking properties are added in order to better penetrate a spell-caster's protective barrier. The barrier of a powerful Magi is often complex and multi-layered; because of this, before the Magi can cast spells of their own, they would need to first cancel their own barriers―which for safety reasons would be impossible. However, in the case of the "white-haired youth," he first invoked a complex cancellation spell ahead of time and then, immediately after using a "gate" to get close to Evangeline, deployed the cancellation spell and the "Spear of Stone" simultaneously. (You could say that his attack consisted of a cancellation spell + gate spell + attack spell + delayed spell.) Only a Magi of extremely high skill could pull off such a feat. (Fifty-second Period)
Ryômen Sukuna no Kami
In the Nihonshoki, the reign of the 16th emperor, Ôsazaki no Mikoto, is recounted, and in the eleventh book, there is this entry: "In the Year 65, there was a man who came to the land of Hida, who said his name was Sukuna. Although he had but one body, he had two faces―one in front, and one on his back. Although he had knees, he had no heels. In his four hands, two wielded swords, while the other two carried bows. Because he refused to follow the orders of the Emperor, the warrior Rikuma Nekotakebu of Naniwa was sent to dispatch him. Sukuna fought back but was defeated and sealed away in a cave where a shrine was erected. Also known as 'Takano Uchi,' the soldier who defeated Sukuna is well known for his military tactics." In this actual history of Ryômen no Sukuna, no mention is made of his size; it is unknown whether or not he is a giant. In the area of Hida, in Gifu Prefecture, Sukuna is considered a giant demon-god...and yet, the locals do not consider him to be a doer of evil. (Fifty-second Period)
Spell description volume 8 (no volume 7 entries).
Κενόтηтος ασтрάψαтω δε тεμέтω. ΔΙΟΣ ΤΥΚΟΣ
"Come forth, O lightning from the void, and cut down mine enemies. Axe of Lightning!" As stated by early Greek philosopher Hesiod, "And again, she bare the Cyclopes, overbearing in spirit, Brontes, and Steropes and stubborn-hearted Arges, who gave Zeus the thunder and made the thunderbolt…" (II. 139-141) Thunder and lightning were the weapons of the Greek god Zeus; etymologically speaking, ΔΙΟΣ ΤΥΚΟΣ may then also be thought to mean "Axe of Zeus."
Although the area of effect for this spell is relatively small, its incantation is so short and the formation of electrical discharge so quick, on short- to medium-range targets, it is extremely effective. (Sixty-third Period)
In producing upon invocation only the smallest of flame upon the tip of the caster's wand, this spell may at first seem insignificant, but because it can create a flame even in a vacuum, its usefulness should not be underestimated. Unlike a "natural" flame, then, the nature of a flame produced by the "Ardescat" spell may be considered to be magical.
True as Negi's joke that "it'd be easier to use a lighter" may be, there is of course a deeper meaning for novice mages to begin their study of the magical arts with the summoning of fire. As Plato writes in Protagoras,
"Once upon a time there were gods only, and no mortal creatures. But when the time came that these also should be created, the gods fashioned them out of earth and fire and various mixtures of both elements in the interior of the earth; and when they were about to bring them into the light of day, they ordered Prometheus and Epimetheus to equip them, and to distribute to them severally their proper qualities. Epimetheus said to Prometheus: 'Let me distribute, and do you inspect' … The appointed hour was approaching when man in his turn was to go forth into the light of day; and Prometheus, not knowing how he could devise his salvation, stole the mechanical arts of Hephaestus and Athene, and fire with them (they could neither have been acquired nor used without fire), and gave them to man. Thus man had the wisdom necessary to the support of life…" (320c-321d).
As this passage from Greek mythology about their cultural heroes show, fire is integral in the development of the learned technologies. Therefore, as mastering fire was the first step in the development of man, so should it be the first step in the development of a mage―to create something (fire) from nothing. Because of its mythological background even Negi himself started with this spell. (Sixty-fifth Period)
(There are supposed to be several Sanskrit characters in this entry. I couldn't include them.)
According to the Japanese religious reference Shugēn Hashira Moto Shinpo, the five roots of the word —-Sanskrit Characters—- are detailed in the Taizokaī Mandara, a collection of mantras credited to Buddha Dainichi Nyorai ("Mahavairocana" in Sanskrit). Of those five roots—-"A," "Va," "Ra," "Ka," and "Kya"—-each can be attributed to the elements earth, water, fire, wind, and air (void). Add a "dot" accent mark above it, and "Ra" becomes "Ran," or "fire of knowledge."
Mater Musarum, Mnemosyne, Ad Se Nos Allicat
The spell that allows the target to experience or share the memories of the caster. Mnemosyne is the personification of memory and its goddess; she is also the mother of the Nine Muses (cf. Hesiod's Theogony, II. 51-54, 194-197). Normally it would be impossible even for the caster to re-experience the actual visual and auditory stimuli of the past; such moments are of the present (praesentia) and, once they have passed into the past, may no longer be accessed. As Aristotle once said, "Without the existence of the soul, time cannot exist…" (Sixty-fifth Period)
Hexagramma et Pentagramma, Malos Spiritus Sigillent. Lagena Signatoria.
Spell that combines the use of a magical item to seal away and/or render powerless an opponent with spiritual or magical powers of an extremely high or puissant nature. In that a being with truly developed spiritual powers can continue to exist even after its corporeal form (caro) is destroyed―the Ryômen Sukuna no Kami, for example, had its body shattered by extreme cold, and yet still needed to be sealed away (see 53rd Period for details)―the "Lagena Signatoria," while not ideal for all situations, may, for some opponents, be the only truly effective counter.
When, during the 66th period, Stan referred to the target as a "demon," it may not in fact have been the most pertinent translation of the Japanese akuma. "Demon" in English, "dämon" in German, "daemon" or "daemonium" in Latin, and "δαιμων, δαιμονιον" in ancient Greek… It is in ancient Greek, actually, that "δαιμων, δαιμονιον" is defined as a "god-like spiritual being." As noted by Plato in his Apology of Socrates,
Socrates: How obliging you are in having hardly answered, though compelled by these judges! You assert, then, that I do believe and teach things relating to demons, whether they be new or old; therefore, according to your admission, I do believe in things relating to demons, and this you have sworn in the bill of indictment. If, then, I believe in things relating to demons, there is surely an absolute necessity that I should believe that there are demons. Is it not so? It is. For I suppose you to assent, since you do not answer. But with respect to demons, do we not allow that they are gods or the children of gods? Do you admit this or not?
As defined here, to be a "demon" is to have an existence as powerful as that of the gods, and to be possessed of equally vaulted spiritual powers. Thus, only "δαιμων, δαιμονιον" of high rank may prove equal opponents to the gods. This belief may have sprung from the clash of various multi-god religions and the belief of the "one God." Consider these famous verses from the New Testament:
"But when the Pharisees heard it, they said, ' This fellow doth cast out devils, but by Beelzebub the prince of devils.'" (Matthew 12:24)
"And the scribes which came down from Jerusalem said, 'He hath Beelzebub, and by the prince of the devils casteth he out devils.'" (Mark 3:22)
"But some of them said, 'He casteth out devils through Beelzebub, chief of the devils. And others, tempting him, sought of him a sign from heaven.'" (Luke 11:15-16)
Therefore, "δαιμων, δαιμονιον" as the perfect representation of a god-opposing force―or that of good and evil―notwithstanding, the demonic existence must be thought of as possessing great spiritual power, and nothing more. The word "demon," then, is not necessarily limited in meaning to current, popular understanding. (Sixty-sixth Period)
From Latin to Japanese and then to English, "Cantus Bellax" may be transliterated as "Song of Battle," and is a high-level spell typically cast by a mage immediately before entering physical battle. In addition to surrounding the mage's body with a powerful barrier that protects from physical attack, the physical attributes of the caster are enhanced (muscle expansion, power, speed, endurance), while the body is magically spared damage from overexertion (pulled muscles, sprains, torn ligaments). Further, the spell also has the ability to increase reaction time by heightening the sensitivity of the nervous system. (Sixty-ninth Period)
Spell descriptions volume 9.
Many users of magic or Magi have ESP (Extrasensory Perception) and are able to read the minds of others (1st, 16th Periods), distinguish among particular magic powers (8th, 16th, 20th, 23rd, 42nd, 46-47th, 49th, 68th, 79th Periods), perceive future events (15th Period), detect infiltration into a specified area (18th Period, 67th Periods), be aware when one's self is being observed (27th, 79th Periods), sense the feelings of one to whom one is close (29th, 35th, 53rd, 55th Periods), note the presence of a spiritual being (73-74th, 78th Periods), see through an illusion (78th Period), detect the presence and location of another Magi (80th Period), among other forms of truly extraordinary, extrasensory perception.
As phenomena without overt, outward manifestation which may be rationalized without empirical evidence even by those who are not of the magical world, those abilities which fall beneath the rubric "ESP" tend to less popular than those of a more easily perceptible, external character (i.e., conflagration) insofar that, among the magically inclined, abilities of a perceptive or intuitive nature tend to be seen as rather more practical and, therefore, less exciting. Even in the quotidian world of corporate business, for example, it is not uncommon to retain (however discreetly) fortunetellers as company consultants. In this sense, the career path chosen by Negi's schoolmate, Anya, is not at all unusual.
ESP, as the acronym puts it quite plainly enough, refers to perception outside the realm of the "normal" senses (sight, hearing, touch, smell, taste). When the perception is sight, that which is sensed are electromagnetic waves―vibrations of electric and magnetic fields which form the visual spectrum; when auditory, vibrations in the air; when temperature (touch), vibrations on the molecular level. Each of the "ordinary" senses, then, is perceived across its various mediums, while ESP―being of an "extraordinary" nature―has as its home the spiritual plane, and therefore cannot be perceived by the common individual.
As regards to the matter of telepathy between Magi, communication is effected across a similar medium―that of the spiritual plane. To explicate further, just as the commonborn communicate via voice (vibrations in the air), or through written words (characters relayed across the visual spectrum), so too do the magically gifted communicate, albeit in a manner wholly unlike "speech" or "words" appearing in the receiver's mind, but as something completely different.
In Latin, interfatio means "speaking between," or "interruption." The purpose of this spell, then, is to disrupt telepathic communication by filling the medium across which it travels with something like static, or "white noise." Another way to think of it would be to imagine a person right next to you, shouting in your ear, while you and someone else are trying to have a conversation. (Eightieth Period)
Spell descriptions volume 10.
Sim Tua Pars
Spell that allows the Minister/Ministra (say, Asuna) to receive magical power from the Magic User (for example, Negi) with whom he or she has performed a Pactio. Unlike times when Sim Mea Pars ("May You Be a Part of Me") is cast by the Magic User to increase the magical power of the Ministra, Sim Tua Pars ("May I Be a Part of You") may be cast by the Ministra independently.
In the event the Magic User is asleep, or incapacitated in battle, he or she will obviously be unable to actively provide power to his or her Ministra. Even in those cases, however, the Ministra who has performed the Pactio with the Magic User is still obliged to defend them. This, then, is a spell designed to provide the Ministra with magical support―within certain limitations. (Eighty-fourth Period)
Spell descriptions volume 11.
Qi (Ki, or Chi)
In combat theories of Chinese martial arts, qi has been seen and believed by many to be a mystical power. Such an explanation is said to have arisen from (A) many masters of their arts not wanting the secrets of their styles leaked to outsiders, and (B) for many martial artists, a lack of education and/or sophistication makes articulating the basis of qi too trying a task. The truth is that nothing really is known for certain. In the case of the Boxer Rebellion by the Righteous Harmony Society in China (1899-1901), for example, its members believed that mastery of the martial arts would render them impervious to swords, spears, and even the bullets of the Western world. From the end of the nineteenth century to the beginning of the twentieth, qi is documented again and again as a source for these mysterious powers.
An important concept often used to explain the uses of the qi technique is quigong (kikō in Japanese), which is further split into two subdivisions, medical treatment ("soft" quigong) and martial arts ("hard" quigong).
It is written in a book of the I Ching ancient art of divination that the "soft above and hard below, the two qi respond and meet." By the time the Spring and Autumn Periods (B.C. 770-B.C. 453) were nearing their ends, the concepts of the physical aspects of qi were nearly complete, although both Neo-Confucian scholar Zhu Xi (author of the famous book Reflections on Things at Hand) and philosopher and cosmologist Zhou Dunyi (1017-1073) believed that qi was not an aspect of martial arts but an essential element in the then-current theory of outer space. (Both men do allow that, as beings which exist on some level of the space-time continuum, qi may have its effect on mankind, as well.)
The concept of qi as a part of a person's physical being grew out of concepts within the Chinese medical sciences. The Huangdi Neijing (a medical text dating back to the Tang Dynasty [618 A.D.-907 A.D.]), for example, claims that qi may well be involved with the cause of many diseases―anger, sadness, fear, and other emotions being conditions capable of lowering one's quantity of qi in the body. In fact, "disease" in both the Chinese and Japanese languages is written with the characters for "ailment" and qi.
This same medical text goes on to explain that the heavens and the sun are the yang (light) aspects of qi, whereas the earth and the moon are of the yin (dark) aspects. Our understanding of the human body is enriched by these writings. According to the established medical practices of antiquity, the body's vital energy or qi circulates along specific, interconnected channels called "meridians." Disruptions of the body's energy flow―stagnations, blockages, redirections―are thought to be behind various emotional and physical illnesses.
In that the relation of qi to the human body has implications for the state of one's health, it also stands to reason that it may be connected to the body's ability to become honed as a weapon in martial arts. The connection between qi and the human body lends the study of martial arts a mystical resonance; it's no wonder, given the cultural context, that certain Chinese martial arts (Tai-chi, for example) are practiced not for bellicose ends, but for health benefits.
Within the story of Negima!, Chamo explains that the mystical energy coming from external sources such as Nature is known as "magical power," while the mystical power coming from one's self is qi. It is true that, according to Chinese medical texts, the qi within a body has the aspect of yang, while the qi outside the body has the aspect of yin. It's stated that the five flavors of food are characterized by the aspect of yin, being that food comes from outside the body, and therefore cannot take on the aspect of yang until it is consumed. Looked at in that sense, what Chamo is saying is that magical power had a "dark" aspect, while qi has an aspect of "light."
Of the various illnesses that come with the four seasons, the Huangdi Neijing says, cures may be found within those above-mentioned five flavors of food. Today, this concept is reflected in the idea of Ishoku Dogen, which holds that both medicines and one's daily diet are equally important in making a sick body well. It may well be that, along with martial arts and the sciences, one fo the reasons Chao Lingshen maintains an active interest in cooking is a background in Chinese culture. (Ninety-second Period through…)
In the fifth volume of Shenxianzhuan (Shin-Senden in Japanese), or "Hagiographies of the Gods and Immortals," a monk named Fei Chang-fang (Hichobo in Japanese) learned the mystical Suodi or Shukuchi technique from a sage. According to that legend, the monk was taught the ability to shrink the land― to reach a point a thousand leagues away, as if it were right there, in front of one's eyes.
As a word, Shukuchi, quite reasonably, is composed of the characters "shrink" + "land." Although the inference may be taken that a mastery of it could give one the ability to move at supersonic speeds, in all likelihood this was not so in that, having been written during the Jin Dynasty (265 A.D.-420 A.D.), thoroughly twentieth-century concept of somehow shrinking "space" and "time" could not possibly have existed.
As a side note, the concepts Bunshin (fission) and the above-mentioned Shukuchi are seen not only in the contemporary fields of martial arts, but in sports, as well―most notably, tennis. (Ninety-second Period through…)
Virga Annulata Quae Mouet Artem Magicam
Inscription on the ring given to Negi by Evangeline (a rough Latin translation of which might be, "ring-shaped wand for activation of magic").
In the worlds of fantasy, myth, and legend, rings are not only magical tools, but also carry special symbolic meaning. In (the Wagner operatic tetralogy) Der Ring des Nibelungen, for example, Loki sings in "Das Rheingold" of how its wearer might wield supreme power over the entire world. That motif is a very powerful one, indeed.
Along with its image of great strength, then, the ring of myth and legend may have also the image of a great evil which infringes upon the just. In The Republic, Plato's famous dialogue, there is the well-known story of the "Ring of Gyges," about a shepherd who finds a gold ring on a dead body:
Now the shepherds met together, according to custom, that they might send their monthly report about the flocks to the king; into their assembly he came having the ring on his finger, and as he was sitting among them he chanced to turn the collet of the ring inside his hand, when instantly he became invisible to the rest of the company and they began to speak of him as if he were no longer present. He was astonished at this, and again touching the ring he turned the collet outwards and reappeared; he made several trials of the ring and always with the same result―when he turned the collet inwards he became invisible, when outwards he reappeared. Whereupon he contrived to be chosen one of the messengers who were sent to the court; where as soon as he arrived he seduced the queen, and with her help conspired against the king and slew him, and took the kingdom […] If you could imagine any one obtaining this power of becoming invisible, and never doing any wrong or touching what was another's, he would be thought by the lookers-on to be a most wretched idiot, although they would praise him to one another's faces, and keep up appearances with one another from a fear that they too might suffer injustice. (Republic, 359e-360d)
(Ninety-second Period through…)
Sagitta Magica Convergentia Fulguralis
Spell incanted to concentrate the trajectory of multiple magical arrows upon a single target location (in the story, it was cast as an unincanted spell). Normally, when multiple magical arrows are cast, the caster chants "Series"; however, when the arrows must strike a single point (and not multiple locations), the incantation is changed to "Convergentia." Since all magic arrows strike a single point, the effectiveness and penetration and damage levels become much greater…although, since the attack is no longer coming from various directions, it also becomes that much easier to avoid. (Ninety-seventh Period)
Artis Specialis Flos Nocticulus Limitatus Per Trigenta Secundas, Sine Cantu Clavis Movens Sit Verba, "Dominus Aerialis" (…) Dilatio Effectus
A spell that delays the effect of another spell (again, story-wise, this was cast as an unincanted spell). This is normally called a "Delayed Spell," but is in this particular instance a special case, in which specific keyword(s) may be set as a condition to activate the spell.
In the story, Negi sets the delay for thirty seconds and makes the keywords "Dominus Aerialis" (King of the Wind Spirits). If the keywords had not been invoked within the time-limit of the delayed spell, the effect would have been lost. In order to make the period of delay longer, then, a greater amount of training and magical power was therefore required. (Ninety-eighth Period)
Spell descriptions volume 12.
One of the 64 hexagrams of the I Ching. The meaning of Kan or "Xian" is the conjoined forces of yin and yang qi (or "chi"). The reading of the Hsing Hexagram is, "Your focus and energy are scattered. Bring together that which belongs together. Reach out and join others. Someone or something has the vital piece of the puzzle." In the philosophical treatise Reflections of Things at Hand, there is a passage that alludes to "rising" or "soft" qi as having the attribute of yang, while yin is "descending" and "hard."
According to writings on Chinese medicine, the qi found outside the body is that of yang, and chi within the body is that of yin. Therefore, as stated by Chamo in the Thirty-ninth and Ninety-second Periods of Negima!, magical power = yang qi and chi = yin qi. Together the two types of qi or "chi" may be referred to as Kan (Xian), and the ability to combine the attributes of magical power and chi as Kankahō (Xiangua).
Normally, because they are of opposing attributes, these two types of power repel each other. In the books of the I Ching, the ability to bring the two together is likened to being able to join the Heavens and the Earth, making all things possible―the ability, in other words, to generate a tremendous amount of power.
In the writings on Kan, the ability may also be thought of as relating to that of marriage. In this instance, the conjoining is of the male yang aspect to that of the female yin. In Latin, Pactio may also have a meaning of "marriage," or the joining of two opposites. When Asuna uses Kankahō, then, she is multiplying yang (magical power/male/Negi) by yin (chi/female/Asuna), resulting in a fusion which allows her to expel an explosion-like release of power.
As for he who calls himself "Kū:nel," when he advises Asuna to void herself of thought, it may be considered to be a reference to further writings on the I Ching, in which there is a passage that says, "Atop a mountain there is blessing; it is the Kan (Xian). To achieve it, one must let go an free one's self." This may well lead to a conclusion that Kū:nel is learned in the magicks of the East, as well. Evangeline, who prefers for Kankahō the Greek term "συνταξιζ αντικειμενοιν," means a "union of two opposing individuals." (One Hundred-first Period)
"Nocturne of the Darkened Garb." The ultimate technique of a Shadow Master―one who controls the manifestations of one's own shadow. By conjuring a large "Shadow Puppet," the Shadow Master is protected by the body of the Shadow, allowing the caster to enter into close-range combat. As it is indeed a close-range combat technique, the Shadow may be summoned instantly and, afterward, would allow the caster to remain without additional protection from his or her Minister/Ministra.
Before the advent of the modern-day scientific art of optics, things such as mirrors and shadows were long thought to have been in some way magical. In fact, shadows were once believed to be another incarnation of the person casting it. In Archetypes and the Collective Unconscious, Carl Gustav Jung referred to shadows as denied psychic material―from which one might infer the connection of shadows to other worlds.
In the Eightieth and Eighty-fourth Periods of Negima!, Takane's Shadow Puppets are able to manifest from the cast shadow of anyone. As far back as the Fifty-first Period, Evangeline is able to move from Mahora Academy to Kyoto through a shadow―yet another manifestation of their power.
In that shadows are essentialy a part of ourselves, mimicking our every move, Takane's Shadow Puppet moving the way it does (i.e., identically to Takane) is an example of this line of thinking. (One Hundred-fifth Period)
A branch of mathematics concerned with those properties of geometric configuration (such as point sets) that are unaltered by elastic deformations (as in stretching, or twisting) and are homeomorphisims.
"Topology" also refers to a particular mathematical object studied in this area. In this sense, a topology is a family of open sets that contain the empty set as well as the entire space, and is closed under the operations of union and finite intersection.
It has often been said that a topologist is a person who cannot tell a doughnut from a coffee cup with a handle―in that both are solids with a single hole. Because it does not distinguish between a cirlce and a square (a circle formed of a rubber band may be stretched into the shape of a square), topology has sometimes been called "rubber-sheet geometry," although it does distinguish between a circle and a figure-eight (one cannot stretch a figure-eight into a circle without tearing). The spaces studied in topology are called "topological spaces."
When Chao says that the magical world exists in a different phase than that of the other world, what she means in this sense by the "magical world" and the "other world" cannot be inferred with any degree of accuracy, in that so little explanation is given by her within the story's actual dialogue.
Do note that, in quantum mechanics, in order to describe those mechanics, an object and its energy output may be placed on a coordinate in topological space, but ought not be thought of as a true "location" … meaning, what Chao describes as topologia and this are probably not the same thing. (One Hundred-fifth Period)
Since the most ancient days of Japan's history, large, white-winged creatures have been considered good omens. In the twenty-fifth volume of the Nihon Shōki ("Chronicles of Japan"), the mystical tales of the pheonix, kirin, byaku-ji, and the byaku-u, as well as those of other creatures and their percieved good-omen appearances, are told (an albino crow may also be interpreted as a positive omen). In the twenty-first scroll of the Engishiki ("Ceremonies of the Engi Era"), the white-winged creature is described not only as good, but as the essence of the sun, reflecting upon them the highly spiritual position "Spirit of the Sun."
Traditionally, those with high spiritual classifications have been feared for their power and avoided. In anthropological terms, this is called a taboo. Be it good or bad, people tend to avoid taboos. Ernst Cassirer (1874-1945) elaborates on this concept in his book, An Essay on Man. "Sawanaru kami ni tatari-nashi," a Japanese idiom equivalent to the English "Let sleeping dogs lie," comes from this culture of taboos.
According to Cassirer, to look upon a taboo individual is similar to looking (inappropriately) on a high-priest or a member of royalty―in other words, dangerous. In a society where the culture of taboo exists, the common person avoids the taboo individual. The reason Setsuna distances herself from her people is similar to this―her white wings made her different (albeit very powerful). As a side note, it should be noted that those with blue and red wings are similarly looked upon as good omens, as is a bird with three legs. (One Hundred-eighth Period)
"War-Hammer of the Ice God." Spell that creates a large mass of ice and crashes it down upon its intended target. (In the story, it is performed as a unincanted spell.) When the ice melts―and not dry ice, but ice made with regular water―it absorbs 79.65 cal/g of heat energy … so, if a large mass of ice were to be created, it would decrease the ambient temperature of the surrounding are significantly.
Formed as they are by molecular bonds weaker than those of crystals of oxidized silicone, ice crystals lose much of their kinetic energy when broken apart after colliding with their target. In that sense, unless a ball of ice with a great deal of mass is created, one cannot expect the damage to be very high. As for why the spell appears so extravagant, that is because of its need for a sufficiently large mass of ice to be formed.
Aside from the fact that it gathers an impressive amount of mass, then, a spell such as this―which creates a large amount of ice and then propels it―is rather a simple temperature-control magic, and therefore is not particularly difficult to master.
In Latin, the word malleus means "hammer," with Aquilonis making it a genus of Aquilon, the God of the Northern Wind. (One Hundred-eighth Period)
In Ancient Greek, Φανασμα means "illusion," while -αγορια means "movement."In modern terms, perhaps the idea would be that of a magical-illusion projector.
Φανασμα or "phantasma" itself comes from the Greek word Φαινειν, meaning "to shed light." In this case, however, it is more an illusion which one experiences fully, rather than one only seen. (One Hundred-eighth Period)
"Sword of the Executioner." Meaning "executioner's sword" in Latin, the Ensis Exsequens spell is one which instanty converts matter into a solid (or liquid into a gas) which then is conveyed via a violent phase transition to attack an opponent (In the story, the spell is unincanted). On some matter, the spell has no effect, but an object or individual thusly phase-shifted instantly into a gas would be just as instantly vaporized. Depending upon the spell's area of effect, then, the outcome might be very destructive, indeed, with anything in its effective range essentially wiped out of existence.
Although it may be normal upon hearing the term "vaporized" for one to expect a sudden increase in temperature, matter that is transported via phase transition actually absorbs an incredible amount of heat energy, so much so that surrounding temperatures suddenly drop. (At 1AT, a steamlike vapor with a temperature of -25°C develops.) This powerful spell has an additional effect―even if the brunt of the spell is avoided, the target still has the extremely low temperature left in its wake to deal with.
Most magic that utilizes cold does so by lowering the temperature of an object, this creates a corresponding condensation effect. Ensis Exsequens, on the other hand, causes extreme cold by initiating phase transition by means of the sudden transformation of solids into gases. For spells as high level as this, only mages of Evangeline's ability (or above) would be able to master it. (One Hundred-eighth Period)
"Witch Inquisition." From the Middle Ages to Early Modern Europe, the Inquisitio Maleficarum is sometimes regarded as an activity performed by Christians looking to get rid of those thought in their eyes to be heretics. Many were put to death, accused of having made a pact with Satan. Although the Christian order would come to be vilified for these acts, they were not sanctioned by the Church.
Even so, it is written in Deuteronomy 18:10-12 that, "No one shall be found among you who makes a son or daughter pass through fire, or who practices divination, or is a soothsayer, or an augur, or a sorcerer, or one who casts spells, or one who consults ghosts or spirits, or who seeks oracles from the dead. For whoever does these things is abhorrent to the Lord; it is because of such abhorrent practices that the Lord your God is driving them out before you." Clearly, the practice of magic was not sanctioned in the time of Christ.
As an organization proper, however, from the time of the Ancient to the Middle Ages, the Christian Church did not hunt witches per se. Certainly, to cast out people not familiar to them was an aspect of the culture of small farming communities, and the hunting of witches during the Middle Ages may in fact have come from the paranoia of the people. For the Church to make efforts to calm people in such times is common. For example, in 1080, Pope Gregory VII sent a letter to the King of Denmark admonishing him for his policy of executing suspected witches.
In 1485, James Sprenger (1439-95) and Heinrich Kramer (?-1505) wrote Malleus Maleficarum and positioned witches as enemies of the Christian Church (heretics), legitimizing the hunting of witches in the eyes of the faithful. (The Middle Ages ended in 1453, so this would have been the Early Modern Age.) After this point, witch hunts would go on gaining in momentum, reaching a peak in the seventeenth century.
Changes in the Church's position would not come about until the topic of witch hunts would become a tool for politicians. For example, France's King Philip IV the Fair accused the Knights Templar of heresy and seized the considerable Templar treasury, breaking up the Templar monastic banking system, in order to control it himself (1312). Then, during the Hundred Years' War, Joan of Arc was executed as a witch (1431). In acts such as these, politics played an undeniable part in witch hunts, going so far as to legitimize them even further as the Church continued to view witches as enemies of the order. In time, the power of the Church in these matters would fade away … although that was only eventually. (One Hundred-eighth Period)
Spell descriptions volume 13.
Variation of the previously discussed "shundō" technique which enables the user to "kick off" in midair. (For more on shundō, please refer to Kotarō's explanation in Negima! Vol.11, 92nd Period.)
An extremely useful variant in that it allows much quicker movement than the base shundō technique, the kokū shundō is an especially effective avoidance tactic against rapid physical attacks and magical spells with an area of effect. However, as Takahata-sensei points out in Vol.11's 97th Period, the greatest weakness of the shundō technique is that, once it is initiated, the user cannot change direction … thereby allowing an opponent to predict the user's destination and making the user an easy target.
Although the base shundō does have this weakness, it should also be pointed out that it only applies when both feet are planted on the ground―not when initiating the kokū shundō, for example, from midair. That being said, even the kokū shundō is not so great as to allow the user to fly … or so it is believed. (One Hundred Eleventh Period)
In Vol.13 of the Japanese literary classic Kongaku Monogatari-shū, there is a tale of a man living in Nosa (currently, the northern area of Ishikawa Prefecture) named Yaoshu who mastered the Sendō―often referred to as "Taoist Magic." According to the tale, a determined-enough martial-arts master can achieve the ability to fly through the air at will. In this volume of Negima!, although ringside commentator Gōtokuji Kaoru claims that he's never heard of anyone being able to train enough to fly by "ki" power alone, the idea of it as a concept certainly exists in much of the imagery found in the literatures of East Asian cultures. (One Hundred Eleventh Period)
Nicman Pizaman Fucahireman
Magic-activation key of Nijūin-sensei. The issue of how appropriate it may or may not be aside, the fact that he's given some thought to his key's poetic meter must surely speak well of his dedication to becoming a "proper" teacher of magic. (One Hundred Twelfth Period)
Ego, Nizyuin Mituru, in hoc nomine imperem
Spells cast using the caster's name are often high level, embodying some sort of contract with a spiritual being enfolded within. For example, even though her name may not, in this case, be part of the spell itself, Evangeline's ultimate spell "ΚΟΣΜΙΚΗ ΚΑΤΑΣΤΡΟΦΗ" is similar in that it can be inferred from the incantation that she has made a contract with a spiritual being. (One Hundred Twelfth Period)
Maple Naple à la Mode
Magic-activation key of Mahora Academy Girls' Junior High second-year student Sakura Mei. (One Hundred Thirteenth Period)
Omne flammans flamma purgatus, domine extinctionis et signum regenerationis, in mea manu ens inimicum edat. Flagrantia Rubicans.
Spell that creates an extremely hot fire to burn its intended target. "In mea manu ens inimicum edat," the latter part of the incantation, is the same spell―Fulguration Albicans―used by Negi in Vol.5, 41st Period, suggesting that both spells are of equal level.
As Aristotle wrote in his Metaphysics,
Substance is thought to belong most obviously to bodies; and so we say that not only animals and plants and their parts are substances, but also natural bodies such as fire and water and earth and everything of the sort, and all things are either parts of those or composed of these (either parts or of the whole bodies), e.g. the physical universe and its parts, stars and moon and sun. But whether these alone are substances, or there are also others, or only some of these, or others as well, or none of these but only some other things, are substances, must be considered. Some think the limits of the body, i.e. surface, line, point and unit, are substances, and more so than the body or the solid. (Book 7, Part 2)
In the Old World, elements like fire―such as water, earth, air, and so forth―were thought to be on the same level as a substance. According to this belief, magical fire is not like fire (as we know), and is capable of unleashing light and heat without either fuel or oxygen. Therefore, this magic can be used underwater, or even in a vacuum. (One Hundred Thirteenth Period)
άι βύβλοι άι βιογραϕικαί
In ancient Greek, βύβλοι means "paper" and also "book," while βιογραϕικαί means "to depict life," or "to illustrate life"―"biography," in this sense. ["Paper of Life" or "Poem of Life" are possible translations for the Japanese transliteration "Inochi no Shihen (life + of + paper/poem)." In that kanji is not used, but the phonetic katakana, it's a safe bet that the author intends for both meanings to be considered―Ed.]
In the course of his travels, the mysterious "Kū:Nel" has met many different persons, and this artifact has collected the life-information on all of them. In order for him to create a "book" of their lives, he need but ask the true name of the person, and perform a special ritual.
As British anthropologist Sir James George Frazier suggests in his book, The Golden Bough,
Unable to discriminate clearly between words and things, the savage commonly fancies that the link between a name and the person or thing denominated by it is not a mere arbitrary and ideal association, but a real and substantial bond which unites the two in such a way that magic may be wrought on a man just as easily through his name as through his hair, his nails, or any other material part of his person. In fact, primitive man regards his name as a vital portion of himself and takes care of it accordingly. Thus, for example, the North American Indian regards his name, not as a mere label, but as a distinct part of his personality, just as much as are his eyes or his teeth, and believes that injury will result as surely from the malicious handling of his name as from a wound inflicted on any part of his physical organism. (Chapter 22, Sec. 2)
Knowing a person's name has important significance in the creation of magic. As Frazier goes on to say, a "person's name only seems to be a part of himself when it is uttered with his own breath"―which goes to explain why one's true name must be given for the άι βύβλοι άι βιογραϕικαί to be created. "The Tolampoos of Celebes," Frazier elaborates, "believe that if you write a man's name down, you can carry off his soul along with it."
Of all the world's cultures, Indonesia is believed to be the one with which Kū:Nel's artifact is most closely affiliated, and has the power to allow him to actually become an individual―possessing all the emotions, tastes, and memories associated therein―for ten minutes' time.
It should be noted that, being an artifact of limited usefulness, the contents of the άι βύβλοι άι βιογραϕικαί are not automatically updated, containing only the biography of the individual up to the point the book was created and no further.(One Hundred Seventeenth Period)