By Marvin W. Meyer, Paul Allan Mirecki
This quantity incorporates a sequence of provocative essays that discover expressions of magic and formality energy within the old global. The essays are authored through best students within the fields of Egyptology, historic close to jap reviews, the Hebrew Bible, Judaica, classical Greek and Roman reviews, early Christianity and patristics, and Coptology. in the course of the booklet the essays learn the phrases hired in descriptions of old magic. From this exam comes a explanation of magic as a polemical time period of exclusion but additionally an knowing of the classical Egyptian and early Greek conceptions of magic as a extra impartial classification of inclusion. This ebook may still turn out to be foundational for destiny scholarly reviews of historical magic and formality energy. This booklet has additionally been released in hardback (no longer available).
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Extra resources for Ancient Magic and Ritual Power
Brill, 1981), 349-75. 8 See E. Tavenner, Studies in Magic, 3. Despite this underlying bond between Western terms, however, in actual practice it has often proved difficult (if not impossible) to make clear determinations of magic in specific cases, even from the perspective of Western society. "9 The problem, especially for secular scholars, has been to determine just what factors should constitute the unacceptable "non-us," the necessary and sufficient quotient which separates magic from religion, medicine and science.
16 See, among others, J. Z. Smith, Map Is Not Territory (Leiden: E. J. 1: 425-39. As part of a larger pattern of religious persistence and change in late antiquity, and for a diversity of reasons ranging from the economic to the aesthetic, from the political and demographic to the ethical and theological, in a number of traditions, temple sacrifice, especially that requiring animal victims, declined. As sacrifice was the raison d'etre of the archaic temple, the chief currency of both its divine and human economies, this meant that temples must either be revalorized or abandoned.
Philosophers and physicians are barely less marginal towards the polis than itinerant priests: philosophers and physicians have their own associations, and philosophical theology is different and often at odds with civic theology. The towns can oppose magic, as the Menon passage demonstrates, but this opposition concerns only the damage done, never the entire complex of mageia which philosophers and physicians attacked. (3) Finally, we saw that the Frazerian opposition between magic and religion and the tendency to separate the two through their differing attachment towards the superhuman world is present already in Plato.