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Extra resources for Astrology of the Old Testament or the Lost Word Regained

Sample text

For some helpful recent studies pertaining specifically to magic in classical antiquity, see Versnel (1991b) and Graf (1995), who cite and discuss some of the contemporary debates. Versnel argues rightly that any modern definition of ancient “magic” other than an “outsider’s” (etic) one is impossible. , Fox (1986) 36–37, Phillips (1986) 2711–32 and (1991), Rives (1995) 15, J. Z. Smith (1995) 13–20, and Brooten (1996) 109–111. Graf (1995), however, tentatively tries to recapture an “insider’s” (emic) definition in fifth-century Athens (mainly in philosophic circles) and republican Rome.

153 Such interplay between East and West is already evident in the earliest Greek references to magic. 157 It must be stressed, however, that such cultural transfers quickly become an essential part of Greek culture. e. in Mesopotamia probably would not consciously see them- 152. 2 for similar Assyrian and Greek recipes for magical rings and facial ointments.

E. e. 135 But scholars reluctant to treat these papyri as part of a much wider cultural phenomenon in the Greek world ignore at their peril the growing evidence that many similar handbooks were indeed known and used widely throughout the Mediterranean basin, as is borne out by reports of the burning of magical handbooks outside Egypt136 and by some striking parallels between the papyrus recipes found acceptable form of generalization for historians. But he was talking about much shorter periods.

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