Magic and the Supernatural in the Ancient World

Discussion Questions

Jan. 29: Magicians in the Ancient World

• Nicholas Backer: nbacker@mailhost.tcs.tulane.edu
  • In Key's essay "Magic and Messiah," he expresses suprise over the fact that in the book of Sirach, there is no discusion of techniques for empoying angels, demons and using medicines. It seems to me that no religious texts I know of, the Bible in particular, give instructions on techniques for carrying out special deeds.
  • In class on the 27th, I suggested that shamans be grouped under the heading of "healers." You seemed to object, but the readings only give examples of the shamans practicing for the means of healing an ailment of some type.
  • Would it be accurate to say that what distinguishes priests from others dealing with the divine, is that priests are bound to act and perform in accordance with a set of rules set forth by their organization, whereas others are allowed to perform and behave in ways that they sit fit personally?

• Derek Pepiak: dpepiak@mailhost.tcs.tulane.edu
  • What, if any, difference is there between magic and theurgy? Were theurgists looked down upon as much as magicians were?
  • I am not very familiar with the Gnostic movement. What is it exactly and what kinship does it have with magic?
  • What are the similarities between Christian miracle traditions and magical practices?

• Zachary Harrelson: zharrel@mailhost.tcs.tulane.edu
  • Is attributing a supernatural event or phenomena to oneself or one's actions a truly distinguishing factor of magic as Apollonius claims, according to Philostratus?
  • Considering the way "Eucrates and Co.," in Lucian's "The Pathological Liar," were discussing ghosts and supernatural events as common occurences why were they still considered supernatural and magician's associated with them deemed deviant?
  • One of the Neusner articles argued that Jesus was not a magician because his miracles were actually a manifestation of God's power through him. Aren't shamans just manifestations of the healing power of supernatural entities? So does this imply that shamans are not magical?

• Nicholas Katsaounis: nkatsao@mailhost.tcs.tulane.edu
  • Through Lucian's Satirical Sketches what information do we get about ancient Greek magic? Did the magority of the population believe in magic?
  • How is magic differentiated from religion and myth in ancient Greece?
  • Why is it common for philosophers and magicians to be in the same intellectual circle?

• "Christina Wilson": cwilson2@mailhost.tcs.tulane.edu
  • I was under the impression that women were often called witches, yet in the readings, it seems that men are the ones primarily accused of witchcraft. Was this term used more broadly in this time?
  • In many of the reading, those accused of witchcraft/sorcery are usually done so out of jealousy or greed from others hoping to see their downfall. How can we compare this to modern day examples? Would there be a correlation between this and accusations of homosexual relationships, or during the McCarthy era, communism?
  • What is the connection between magic and ritual?

• Kate Bolin: kbolin@mailhost.tcs.tulane.edu
  • Can Lucian be considered an accurate source on ancient magic?
  • If so, "The Pathological Liar" would have us believe that almost everyone believes in some form of magic. Can this be an accurate depiction?
  • Could Apuleius' trial for the "ensorcellment" of his wife show how women (and especially widows) were treated in Roman times?

• Michelle D Arens: marens@mailhost.tcs.tulane.edu
  • What are the various ways in which Lucian portrays magic, magicians, and religion?
  • How valuable are ancient laws in depicting ancient beliefs when these laws were only put to use once or twice, and for such obviously misguided intentions? In other words, does the presence of a law against certain magic mean that the ancients actually believed this type of magic could be done?
  • What are we to make of the accusations of magic practice (punishable by death) toward persons displaying "excessive religious fervor" or scientific curiousity?

• Bradley Laye: blaye@mailhost.tcs.tulane.edu
  • Didn't the Philosophers believe (at least Socrates) that the highest level of realization is "knowledge of ignorance?" Wouldn't this contradict Lucian's view presented in "Mennipus Goes to Hell?"
  • Apuleius claims that "magus" is the same as "priest," Persian vs. Greek respectively. With his description that follows, doesn't contradict exactly what we discussed one class prior?
  • Can we discuss Theurgy as in Luck's paper? It seems to really be on the line in terms of religion and magic and by discussing its rituals, resources, and outcomes further, we may be able to distinguish religion and magic a little more. It seemed to me to be equally religion as much as magic?

• Jay Munsch : wmunsch@mailhost.tcs.tulane.edu
  • What are the characteristics of a magician?
  • Were magicians simply people who were undesirable to the local elite or were they actually involved in the practice of magic?
  • Who were considered magicians?

• Robert Fraser: rfraser@mailhost.tcs.tulane.edu
  • When the supernatural is tapped, what is the difference between a miracle of healing and that of the magician? Is there a difference between what a magician does and a priest does in the way of healing?
  • Concearning the story of Menippus going to the underworld, Tiresias tells Menippus that the key to life is to laugh and not take it so searously. Is that a take home message for the general public or was it specific to Tiresias' or Menippus'slife?
  • How much of the "work" as in speaking of signs/miricles do we the performer/instrument, do we allow the divine powers to do? When Moses's signs were duplicated by the local magicians, what made them different?

• Thomas Brabham: tbrabha@mailhost.tcs.tulane.edu
  • Why did Menippus have to go to hell to ask someone how the right way to live was? Also, why were all of the past great people like Socrates and Plato in Hades? Doesn't anyone go to heaven because if there is a hell there has to be a heaven.
  • After reading further, I would like to add some of the definition we proposed for a magician (hopelfully you agree). Would it be correct to say that we, as moral human beings, would consider magicians to be more of an evil magus? I read, mainly in sections of Luck, that they did human and animal sacrifices and they were also more arogant for things they had accomplished.
  • Is there a more powerful side to magic? I mean is black magic or white magic stronger?