Magika Hiera: Ancient Greek Magic and Religion
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This collection challenges the tendency among scholars of ancient Greece to see magical and religious ritual as mutually exclusive and to ignore "magical" practices in Greek religion. The contributors survey specific bodies of archaeological, epigraphical, and papyrological evidence for magical practices in the Greek world, and, in each case, determine whether the traditional dichotomy between magic and religion helps in any way to conceptualize the objective features of the evidence examined. Contributors include Christopher A. Faraone, J.H.M. Strubbe, H.S. Versnel, Roy Kotansky, John Scarborough, Samuel Eitrem, Fritz Graf, John J. Winkler, Hans Dieter Betz, and C.R. Phillips.
mare's milk; and take the nasal mucus of a cow with grains of barley, put these into a [piece of] leather skin made from a fawn and on the outside bind it up with a mulehide skin, and attach it as an amulet during the waning of the moon [which is] in a female sign of the zodiac on a day of Kronos or Hermes. Mix in also with the barley grains cerumen from the ear of a mule.229 This contraceptive recipe certainly displays the typical ingredients expected in magical concoctions (nasal mucus, a
Kagarow (1929, 50 ff.) distinguishes between five categories separating curses against evildoers in general from curses against magic incantations. Cf. Faraone above, p. 24 n.23 10. E. C. Banfield, The Moral Basis of a Backward Society (New York, 1958), 83. His view is shared by many other modern anthropological studies on circum-Mediterranean societies. For the able protector, see J. Davis, People of the Mediterranean (London, 1977), chaps. 3 and 4. He explains success in social competition
diagnostic identification of the ailment, and we find that the texts found on amulets often indicate the specific diseases for which they are written. Some of the complaints addressed in the Incantations and Prayers on Inscribed Greek Amulets 117 magical lamellae are discussed below; a study of the charms given by medical writers, the papyri, and the texts of gemstones would necessarily expand this list.64 The spells given in the magical papyri and those preserved on the extant amulets often
in the better preserved examples, the meaning of is often ambiguous. A silver tablet found in Beroea, in Macedonia, addresses a string of magic names (AKRAMMACHAMARI, BARBATHIAOTH, ABLANATHANALBA, IAO, etc.) and ends "Lord angels, save Eupheletos to whom Atalanta gave birth!"96 We do not know what sort of danger Eupheletos faced, but we cannot wholly rule out the possibility that salvation in the broadest sense is intended and that this spell, like the "Orphic" gold leaves of centuries before,
he failed to point out that the aski kataski formula preserves a hexametric verse (already recognized by Bonner in his editio princeps; see the reference in Preisendanz, PGM, vol. II, p. 202; cf. also W. Roscher, Philologus 60 : 89). These same words) appear in slightly altered form as dactylic hexameters in the unpublished Getty lead tablet: n. 27).27 107. Cf. Koenen (see n. 35). 108. This is Betz's interpretation (see n. 106) of PGM LXX and Zuntz's interpretation (see n. 48) of the