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Even so, magic retained its dubious reputation, and there were always those few who viewed it with total skepticism. The concept of magic however came to represent a more coherent and self-reflective tradition exemplified by magicians seeking to fuse varying non-traditional elements of Greco-Roman religious practice into something specifically called magic. Romans especially saw the ancient Egyptian rituals as a way to reach the gods and a path to achieve their dreams. They were widely used in medicine healings, exorcismsweather magic, cultic invocations of gods and demons, and erotic magic. While clearly distinguishable, these cultural contexts also overlapped to a considerable degree and produced a variety of syncretic forms.Įdition of Greek texts, with German translation, notes, and bibliography. They were composed metrically and sung, with accompanying cithara and dance. Hymns to the gods are closely related to incantations. Most online reference entries and articles do not have page numbers.
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The material to be considered falls into two categories. By the end of antiquity, the church had become the home of many forms of magic that coexisted in an uneasy and tenuous symbiosis. Magical tools are known to have existed and have in fact been found nails, disks, etc. Within the Greco-Roman world magic formed to some extent a common tradition, yet at the same time each cultural region put its own stamp on it. Their significance for philosophy and rhetoric was recognized by the Sophists and Plato. Their basic form included the invocation of the gods, the gods' names and epithets expressed in relative clauses, participles, adjectives, etc. The superstitious man as a literary and ethical type was described by Theophrastus Characters Thorndike, Lynn.