[59]. The question of the principles of magic has recently been the subject of discussions started by the theories of Frazer, The Golden Bough, 2d ed., 1900 (cf. Goblet d'Alviella, Revue de l'univ. de Bruxelles, Oct. 1903). See Andrew Lang, Magic and Religion, London, 1901; Hubert and Mauss, Esquisse d'une théorie générale de la magie (Année sociologique, VII), 1904, p. 56; cf. Mélanges hist. des relig., Paris, 1909, pp. xvii ff.; Jevons, Magic, in the Transactions of the Congress for the History of Religions, Oxford, 1908, I, p. 71. Loisy, "Magie science et religion," in A propos d'hist. des religions, 1911, p. 166.
[60]. S. Reinach, Mythes, cultes et relig., II, Intr., p. xv.
[61]. The infiltration of magic into the liturgy under the Roman empire is shown especially in connection with the ritual of consecration of the idols, by Hock, Griechische Weihegebräuche, Würzburg, 1905, p. 66.—Cf. also Kroll, Archiv für Religionsw., VIII, 1905, Beiheft, pp. 27 ff.
[62]. Friedländer, Sittengeschichte, I, pp. 509 f.
[63]. Arnobius, II, 62, cf. II, 13; Ps.-Iamblichus, De Myst., VIII, 4.
[64]. Magic in Egypt: Budge, Egyptian Magic, London, 1901; Wiedemann, Magie und Zauberei im alten Aegypten, Leipsic, 1905 [cf. Maspero, Rev. critique, 1905, II, p. 166]; Otto, Priester und Tempel, II, p. 224; Griffith, The Demotic Magical Papyrus of London and Leiden, 1904 (a remarkable collection dating back to the third century of our era), and the writings analyzed by Capart, Rev. hist. des relig., 1905 (Bulletin of 1904, p. 17), 1906 (Bull. of 1905, p. 92).
[65]. Fossey, La magie assyrienne, Paris, 1902. The earlier bibliography will be found p. 7. See also Hubert in Daremberg, Saglio, Pottier, Dict. des antiq., s. v. "Magia," p. 1505, n. 5. Campbell Thomson, Semitic Magic, Its Origin and Development, London, 1908.
Traces of magical conceptions have survived even in the prayers of the orthodox Mohammedans; see the curious
observations of Goldziher, Studien, Theodor Nöldeke gewidmet, 1906, I, pp. 302 ff. The Assyrio-Chaldean magic may be compared profitably with Hindu magic (Victor Henry, La Magie dans l'Inde antique, Paris, 1904).
[66]. There are many indications that the Chaldean magic spread over the Roman empire, probably as a consequence of the conquests of Trajan and Verus (Apul., De Magia, c. 38; Lucian, Philopseudes, c. 11; Necyom., c. 6, etc. Cf. Hubert, loc. cit.) Those most influential in reviving these studies seem to have been two rather enigmatical personages, Julian the Chaldean, and his son Julian the Theurge, who lived under Marcus Aurelius. The latter was Considered the author of the Λόγια Χαλδαϊκά, which in a measure became the Bible of the last neo-Platonists.