Download Magika Hiera: Ancient Greek Magic and Religion by Christopher A. Faraone, Dirk Obbink PDF
By Christopher A. Faraone, Dirk Obbink
This assortment demanding situations the tendency between students of historic Greece to work out magical and spiritual ritual as together particular and to disregard "magical" practices in Greek faith. The participants survey particular our bodies of archaeological, epigraphical, and papyrological proof for magical practices within the Greek international, and, in every one case, be certain no matter if the conventional dichotomy among magic and faith is helping by any means to conceptualize the target beneficial properties of the facts tested.
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Extra info for Magika Hiera: Ancient Greek Magic and Religion
Example text
See Wunsch 1900, 268-69 and Preisendanz 1972, 5 for discussion. Jordan informs me, however, that these tablets are now among the missing and that he is suspicious about their description in Audollent and their inclusion in the corpus. Another more easily verifiable example is the use of both inscribed and uninscribed "voodoo dolls" in classical Greece (see n. 31). 20. The early Sicilian KardSeo-^ot show a unique propensity for using compounds of the Greek verb (write), and on the face of it they may offer evidence for the importance of the act of writing.
Vii-viii) gives a list of more than twenty alternative verbs, of which the most frequent are and 7 Wunsch (DTA, p. iii) and "I Jevons—see n. 17—(p. 109) both suggest that Kara8& (shorthand for [trans]fix with nails"; cf. Find. Pyth. 71) is the Greek equivalent for the Latin defigo and alludes directly to the practice of "nailing" the lead tablet. , compounds of ). For more discussion of the compound forms of see n. 20. 25. " 26. Kagarow (1929, 41-44) gives a survey of formulaic expressions shared by traditional Greek prayers and the defixiones that employ the "prayer" formula.
No. 4(= SGD 27) is a curse against the wrestler Attalos, the ephebe, son of Attalos ("Let him grow cold and not wrestle"); and no. 5 (= SGD 28) is against a Macedonian wrestler called Petres, the pupil of Dionysios (". . if he does wrestle, in order that he fall down and disgrace himself"). 53. SGD 157. See D. Wortmann, "Neue magische Texte," BJ 168 (1968): 108-9, no. 12 for text and discussion. 54. SGD 29. See Jordan 1985, 221-23, no. 6 for this translation and commentary. Jordan mentions (p.