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Editor/Contributor note Translated, Annoted & brought by way of Georg good fortune. method calls for an editor or author.

Magic, miracles, daemonology, divination, astrology, and alchemy have been the arcana mundi, the "secrets of the universe," of the traditional Greeks and Romans. during this path-breaking selection of Greek and Roman writings on magic and the occult, Georg success offers a finished sourcebook and creation to magic because it used to be practiced by means of witches and sorcerers, magi and astrologers, within the Greek and Roman worlds.

In this new edition, success has accumulated and translated a hundred thirty historic texts courting from the 8th century BCE in the course of the fourth century CE. completely revised, this quantity bargains a number of new parts: a accomplished common advent, an epilogue discussing the endurance of historic magic into the early Christian and Byzantine eras, and an appendix at the use of mind-altering elements in occult practices. additionally additional is an in depth thesaurus of Greek and Latin magical terms.

In Arcana Mundi Georg good fortune provides a fascinating—and every now and then startling—alternative imaginative and prescient of the traditional global. "For decades it used to be stylish to disregard the darker and, to us, might be, uncomfortable features of way of life in Greece and Rome," good fortune has written. "But we will be able to now not idealize the Greeks with their 'artistic genius' and the Romans with their 'sober realism.' Magic and witchcraft, the terror of daemons and ghosts, the desire to control invisible powers—all of this was once a great deal part of their lives."

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Additional info for Arcana Mundi: Magic and the Occult in the Greek and Roman Worlds: A Collection of Ancient Texts (2nd Edition)

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Gross, RAC 1 (1950), cols. 529–32; Petzke, Die Traditionen über Apollonios von Tyana und das Neue Testament; J. L. Bernard, Apollonius de Tyane et Jésus (Paris, 1977). There is a fine translation by C. P. Jones with an excellent introduction by G. Bowersock (Baltimore, 1970). 64. Horsley, New Documents, 3:49–50; C. P. Jones, in Journal of Hellenic Studies 100 (1980): 190√. 65. R. J. Penella, in Mnemosyne suppl. 56 (Leiden, 1979). Of the 115 letters 28 General Introduction preserved as a corpus, together with 16 preserved in Philostratus’ Vita, Penella rejects or suspects roughly one-third.

See G. Luck, in Religion, Science and Magic, ed. J. Neusner et al. (New York and Oxford, 1989), pp. 185–225, reprinted in Luck, Ancient Pathways and Hidden Pursuits, pp. 110–52. 12. On Maximus, the theurgist who was instrumental in drawing the emperor Julian away from Christianity, see A. Lippold, ‘‘Iulianus I (Kaiser),’’ RAC 19 (2001), cols. 448, 467. 13. See C. Lévi-Strauss, Anthropologie structurale (Paris, 1958), chs. 9 and 10; F. Isambert, Rite et e≈cacité symbolique, ch. 2. 14. Frazer, The Golden Bough, 1:52–219, is still valid in some ways, but see also M.

Even so, not surprisingly, a twilight zone remained, and this places us at a disadvantage. If the average Athenian or Roman could not be sure where the boundaries between normal, acceptable practices and strange, possibly illegal, immoral or irreligious activities should be traced, how can we be certain today? It would be so convenient if we could label all these di√erent areas properly as religion and magic and medicine and so on, but in reality they overlap. In our world—and already in ancient Rome, to a certain extent —things tend to be compartmentalized.

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