I picked this book up as a possible text for a course I’m teaching on ancient magic next quarter. I don’t have a lot of background in the subject and I really appreciated all that I learned from it, but in the end I don’t think I’ll assign it for my class. The book falls into a common trap by failing to decide whether it wants to engage specialists or a more general audience. There are times when the book gives good basic introductions, but at other times it digs deep into tough scholarly questions and the reading becomes dense, allusive and really challenging for someone without more background. Like I said, I don’t know much about ancient magic, but I do still have a PhD in Classics. I could follow Collins as he bounces through topics and periods to connect disparate materials in search of answers about ancient magic. I’m not sure that my students would. In truth, my complaint is really that this book should be twice as long and include much fuller background for pretty much every topic discussed. At times, a topic has already been discussed at length before the background finally arrives, e.g. the book refers to theurgy (“divine work”) several times in the first 100 pages, and on page 127 the term is finally defined. My undergrads are going to be checked out and playing with their phones by then... Another gripe, there is a great discussion of magical papyri and magical figurines, but these discussions would be greatly improved by the inclusion of some pictures. (This may be a choice of the press, so we can’t necessarily blame Collins for this.) At times, he exhaustively describes the magical kharakteres and figurines that he is discussing, but as they say, a picture is worth a thousand words.
Honestly, I hope this book sells well enough to get him permission for an expanded second edition. There is so much of value in here. There’s a concise review of anthropological theories of magic (chapter 1), a general overview of Greek magic and its practitioners (chapter 2), a survey of binding magic and magic talismans (chapter 3), a discussion of the use of Homeric scripture in magic incantations (chapter 4), and a review of the ancient laws on magic and their reception by later Christian authors (chapter 5). Along the way, Collins touches on many important sources of informations about ancient magic including a wide range of texts and artefacts. While our modern inclination is to see magic as a thing apart, Collins consistently proves how magic is woven into the general texture of ancient life, whether in terms of religion, medicine, agriculture, literary criticism, or love. I learned a lot from this book and will surely consult it as I prepare to teach on this topic, but I don’t think I’ll ask my students to read it.