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By Henry Maguire, Matthew W. Dickie, James Russell, Alexander Kazhdan, James Duffy, Marie Theres Fogen, Richard P. H. Greenfield, Robert Mathiesen

Written via experts in different disciplines, this quantity explores the parameters and value of magic in Byzantine society, from the fourth century to after the empire's fall. The authors handle a large choice of questions, a few of that are universal to all ancient learn into magic, and a few of that are odd to the Byzantine context.

The authors show the scope, the varieties, and the functioning of magic in Byzantine society, throwing mild on a hitherto rather little-known element of Byzantine tradition, and, even as, increasing upon the modern debates referring to magic and its roles in pre-modern societies.

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For a prayer with ecclesiastical authority, see Mikron Euchologion, ed. M. ), quoted in French translation by L. Amaud, “La baskania ou le mauvais oeil chez les grecs modernes EO 15 (1912), 386—87. 6 L. Robert, “Hellenica RPh 18 (1944), 41—42; REG 64 (1951), 146, no. 55. 9 On amulets generally, see H. Leclercq, art. 2 (Paris, 1924), cols. 1784—1860; F X. Kraus, art. yklopadie der Christl. Alterthumer~ 1 (Freiburg, 1880), 49—51. The most comprehensive collection of examples appears in C. Bonner, Studies in MagicalAmulets (Ann Arbor, 1950), especially 95—99 on the evil eye.

It is possible that a similar underlying connection in thought is to be discerned in John Chrysostom: in two homilies he lumps together with the observance of the cries of birds and the utterances of men the use of incantations and amulets, to which in one case he adds engaging in magic-working (In epistulam 1 ad Corinthios, PG 61, col. 38; In epistulam] ad Timotheum, PG 62, col. 552). To Chrysostom’s way of thinking these practices were clearly all of a piece. It is worth mentioning that he also attacks paying attention to the cries of birds and the utterances of men kledonismoi kai oionismoi on the same ground as does Eusebius, namely, that the Christians who do this are guilty of Judaizing (Comm.

Sometimes the danger will have seemed to come from a particular direction, in which case it will be given a specific identity, but mostly it will have had no particular focus. 73 There is no reason to think that phthOnos meant anything very different to him from what it did to a pagan. If, on the other 72 acathaper oi goetes ekeinoi, oi magoi, oi phthonountes, oi pharmakoi, malista tekousin auton. 75 O phthOnos apherpasen: Oratio consolatoria in Pulcheriam, PG 46, col. 865, Oratiofunebris in Flaccum, PG 46, col.

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