 Frankfurter, on the other hand, considers these texts productions of "innovative members of the Egyptian priesthood during the third-/fourth-century decline of the Egyptian temple infrastructure," and lends them considerably less "underground" status than Betz.Segal goes further, using the "PGM" to question the dichotomy of magic and religion in scholarship on the Hellenistic world.He uses the existence of hymns in the "PGM" to suggest that the people who wrote them in such 'magical' texts saw no distinction between such material and the more overtly magical content in the same documents.