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Product: Book
ISBN-10: 0-674-54150-2
ISBN-13: 9780674541504
Publisher: Harvard University Press
Country:
Year: October 1999
Number of pages: 319
Binding: Paperback
ISBN-10: 0-674-54150-2
ISBN-13: 9780674541504
Publisher: Harvard University Press
Country:
Year: October 1999
Number of pages: 319
Binding: Paperback
editions
Fritz Graf, Franklin Philip (translator)
Harvard University Press; 1998
Hardcover
Fritz Graf, Franklin Philip (translator)
Harvard University Press; 1999
Paperback
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Product Description
This text aims to provide a comprehensive introduction to ancient magic. It gives direct access to the sources but selects the important, characteristic examples. Ancient Greeks and Romans often turned to magic to achieve personal goals. Magical rites were seen as a route for direct access to the gods, for material gains as well as spiritual satisfaction. In this survey of magical beliefs and practices from the 6th century BC to late antiquity, Fritz Graf attempts to shed light on ancient religion. Evidence of widespread belief in the efficacy of magic is pervasive: the contemporaries of Plato and Aristotle placed voodoo dolls on graves in order to harm business rivals or attract lovers. The Twelve Tables of Roman Law forbids the magical transference of crops from one field to another. Graves, wells, and springs throughout the Mediterranean have yielded vast numbers of Greek and Latin curse tablets. And ancient literature abounds with scenes of magic, from necromancy to love spells. Graf explores the important types of magic in Greco-Roman antiquity, describing rites and explaining the theory behind them. He characterizes the ancient magician: his training and initiation, social status, and presumed connections with the divine world. With analysis of underlying conceptions and accounts of illustrative cases, Graf gives a picture of the practice of magic and its implications. He concludes with an evaluation of the relation of magic to religion. The book offers a look at ancient Greek and Roman thought and an understanding of popular recourse to the supernatural.
This text aims to provide a comprehensive introduction to ancient magic. It gives direct access to the sources but selects the important, characteristic examples. Ancient Greeks and Romans often turned to magic to achieve personal goals. Magical rites were seen as a route for direct access to the gods, for material gains as well as spiritual satisfaction. In this survey of magical beliefs and practices from the 6th century BC to late antiquity, Fritz Graf attempts to shed light on ancient religion. Evidence of widespread belief in the efficacy of magic is pervasive: the contemporaries of Plato and Aristotle placed voodoo dolls on graves in order to harm business rivals or attract lovers. The Twelve Tables of Roman Law forbids the magical transference of crops from one field to another. Graves, wells, and springs throughout the Mediterranean have yielded vast numbers of Greek and Latin curse tablets. And ancient literature abounds with scenes of magic, from necromancy to love spells. Graf explores the important types of magic in Greco-Roman antiquity, describing rites and explaining the theory behind them. He characterizes the ancient magician: his training and initiation, social status, and presumed connections with the divine world. With analysis of underlying conceptions and accounts of illustrative cases, Graf gives a picture of the practice of magic and its implications. He concludes with an evaluation of the relation of magic to religion. The book offers a look at ancient Greek and Roman thought and an understanding of popular recourse to the supernatural.
reviews
A Fine Study 
This volume presents a good overview of the place of 'magic' in the Greek and Roman worlds. It should be interesting to modern practitioners as well as to students of history and culture.
This volume presents a good overview of the place of 'magic' in the Greek and Roman worlds. It should be interesting to modern practitioners as well as to students of history and culture.
The book begins by examining the meaning of the term 'magic', especially as related to the term 'religion'. Beginning with the ways of the Magi, and its development through the 'mystery cults' and influences from Egypt, Persia and the Graeco-Egyptian papyri, the author traces the growth and change of the idea of magic in classical culture.
The book then considers the figure of the magician, and the place of magical arts. It uses interesting classical sources, including a well-documented trial for sorcery of a Roman scholar. Two chapters address the rites if initiation of magicians, and the large body of evidence for the use of curse tablets and images.
The book emphasizes magic as a personal and individual approach to the spiritual, and how that brought magicians under suspicion by religious authorities. It discusses the development of the literary image of the mage.
I found the book to be satisfyingly scholarly, yet well written and engaging. The author shows a quiet humor that helps make this a very good book on a fascinating topic.
Ian Corrigan Tredara@ncweb.com
Magic and religion are related … 
What is the difference between religion and magic? Fritz Graf says there is none. Graf a professor of Classics at Princeton University, has been described by his fellows as one of the world's most knowledgeable experts on Ancient Greek religion, and in this book he defends his title in reviewing the Presidendanz material-a collection of ancient texts (papyri) housed in Paris and developed during the Greco-Roman period. Graf also discusses artifacts from Attica and other areas in the Roman empire where thousands of binding tablets and `Voodoo' dolls have been discovered in recent years. Graf suggests the Presidendanz texts are as important for Greco-Roman religion as the Qumran scrolls for the Jewish religion, and the Nag-Hammadi texts for Gnosticism. Graf suggests that Frazier, being a good Hellenist (all scholars knew Greek and Latin in those days) got it wrong when he divided magic from religion (pursuit of spiritual knowledge). According to Frazier, while the former seeks to manipulate the Gods, the latter seeks to know their will. Graf says the ancient Greeks did both-using magical techniques such as creating `binding' tablets and using portents for divination. Graf divides the magic-religious practices associated with binding into two categories: 1/ binding» for the purpose of control and 2/ seeking to undo the binding or restrictions placed on a victim by a magician or sorcerer. Graf suggests the practice of exorcism practiced by Christians is an example of the latter kind of magic. Graf explores external influences affecting the Greco-Roman religion by examining linguistic terms associated with magical-religious practices, and he notes the connections between the words and practices of the early Christians and the `Pagan' Greeks. He suggests the term «magic" has Persian roots, and that both Christianity and the Greco-Roman religion were influenced by practices from the East. Because he reputedly could raise the dead and perform other `miracles' as could many Egyptian and Persian seers, Jesus was considered one of the magi.
What is the difference between religion and magic? Fritz Graf says there is none. Graf a professor of Classics at Princeton University, has been described by his fellows as one of the world's most knowledgeable experts on Ancient Greek religion, and in this book he defends his title in reviewing the Presidendanz material-a collection of ancient texts (papyri) housed in Paris and developed during the Greco-Roman period. Graf also discusses artifacts from Attica and other areas in the Roman empire where thousands of binding tablets and `Voodoo' dolls have been discovered in recent years. Graf suggests the Presidendanz texts are as important for Greco-Roman religion as the Qumran scrolls for the Jewish religion, and the Nag-Hammadi texts for Gnosticism. Graf suggests that Frazier, being a good Hellenist (all scholars knew Greek and Latin in those days) got it wrong when he divided magic from religion (pursuit of spiritual knowledge). According to Frazier, while the former seeks to manipulate the Gods, the latter seeks to know their will. Graf says the ancient Greeks did both-using magical techniques such as creating `binding' tablets and using portents for divination. Graf divides the magic-religious practices associated with binding into two categories: 1/ binding» for the purpose of control and 2/ seeking to undo the binding or restrictions placed on a victim by a magician or sorcerer. Graf suggests the practice of exorcism practiced by Christians is an example of the latter kind of magic. Graf explores external influences affecting the Greco-Roman religion by examining linguistic terms associated with magical-religious practices, and he notes the connections between the words and practices of the early Christians and the `Pagan' Greeks. He suggests the term «magic" has Persian roots, and that both Christianity and the Greco-Roman religion were influenced by practices from the East. Because he reputedly could raise the dead and perform other `miracles' as could many Egyptian and Persian seers, Jesus was considered one of the magi.
Interesting, but not very practical. 
This book is interesting from a historical perspective. Those who think Christians didn't ever practice magic really should read it, because it has archaeological proof that Christ and his disciples did create talismans and amulets. Other than the historical reference, this is not of much practical use, since most of the tablets and scrolls they found spells on weren't intact, and you can't exactly find many of the ingredients nowadays.
This book is interesting from a historical perspective. Those who think Christians didn't ever practice magic really should read it, because it has archaeological proof that Christ and his disciples did create talismans and amulets. Other than the historical reference, this is not of much practical use, since most of the tablets and scrolls they found spells on weren't intact, and you can't exactly find many of the ingredients nowadays.
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