In this paper I reconsider the Roman law on magic through an examination of three key ““moments””: the Lex Cornelia de sicariis et veneficiis; the trial of Apuleius as known from his Apology; and a passage from The Opinions of Paulus. I argue that the Roman law on magic grounded in the Lex Cornelia gradually shifted from a focus on harmful and uncanny actions to a concern with religious deviance. This shift was already underway at the time of Apuleius' trial, if only on an ad hoc basis, and was firmly established in the formal discourse of Roman law by ca. 300 CE, the date of The Opinions of Paulus. I argue for the importance of retaining ““magic”” as a heuristic category, since it is the only term fluid enough to function as an inclusive rubric for this shifting set of concerns.
This article surveys recent trends in research on Graeco-Roman religion, focusing on the first and second centuries CE. In the first half, I assess current views on what I call the old ‘master narrative’ of Graeco-Roman religious history in this period, that is, the assumption that the decline of traditional Graeco-Roman religion left a void filled on the one hand by the purely political phenomenon of imperial cult and on the other by mystery/oriental religions, which met the emotional needs of the populace. In the second half I discuss two areas of interest that have come to the fore in the wake of the old master narrative’s collapse: an approach to interpreting traditional Graeco-Roman religion that some scholars have termed the ‘ polis -religion model’, and a focus on religious life in the provinces of the Roman empire. As an appendix I include a brief survey of available scholarly resources in this field.
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