Orpheus’ deeds are not usually condemned or spoken of negatively.
This suggests that some forms of magic were more acceptable. 430 BCE) too has ascribed to him marvelous powers associated with later magicians: that is, he is able to heal the sick, rejuvenate the old, influence the weather and summon the dead.
The concept of magic however came to represent a more coherent and self-reflective tradition exemplified by magicians seeking to fuse varying non-traditional elements of Greco-Roman religious practice into something specifically called magic."In this syncretism, the indigenous ancient Egyptian religion has in part survived, in part been profoundly hellenized.
In its Hellenistic transformation, the Egyptian religion of the pre-Hellenistic era appears to have been reduced and simplified, no doubt to facilitate its assimilation into Hellenistic religion as the predominant cultural reference.
Accordingly, the more skeptical writers then also identified the "magicians" – i.e. In Plato's Symposium (202e), the Athenian identified them as maleficent, allowing however a measure of efficacy as a function of the god Eros.
Betz notes book burnings in regards to texts such as the Greek Magical Papyri, when he cites Ephesus in the Acts of the Apostles (Acts 19: 10).
Another important definitional element to magic is also found in the story.
The study of magic in the Greco-Roman world is a branch of the disciplines of classics, ancient history and religious studies.
In the ancient post-hellenistic world of the Greeks and Romans (the Greco-Roman world), historians and archaeologists view the public and private rituals associated with religion as part of everyday life.
Orpheus is a mythical figure, said to have lived in Thrace "a generation before Homer" (though he is in fact depicted on 5th-century ceramics in Greek costume).
Orphism, or the Orphic Mysteries, seems also to have been central to the personages of Pythagoras and Empedocles who lived in the 6th and 5th centuries BCE.