This assortment demanding situations the tendency between students of old Greece to determine magical and spiritual ritual as jointly unique 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 global, and, in each one case, make sure even if the normal dichotomy among magic and faith is helping by any means to conceptualize the target gains of the proof tested. individuals contain 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.
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Extra info for Magika Hiera: Ancient Greek Magic and Religion
For the abbreviated formulation, cf. Robert (see n. 20), 96-97 and idem 1978, 282-83; yet i don't think that it was once used as an autonomous curse nor that it used to be general of Jews or these imitating Jewish tradition. a hundred and fifteen. Herrmann and Polatkan (see n. 82), 8-17, no. 1, traces 102-3; additionally Ramsay (see n. 4), no. 498 bis (from the local of Sebaste in Phrygia): ("May none of his estate flourish"). 116. Moraux 1959, eleven, line 7. 117. M. Delcourt, Sterilites mysterieuses et naissances malefiques dans I'antiquite classique (Liege, 1938), 9-28; cf. additionally Moraux 1959, 23. 118. The want for the delivery of great young ones doesn't happen in Herodes' imprecations; it's a own addition made by way of the writer from Neocaesareia; see Moraux 1959, 14. 119. S. §ahin. Katalog der antiken Inschriften des Museums von Iznik (Nikaia) vol. U, pt. 2 (Bonn, 1982), no. 1251, line four. The curse of a deadly disease can also be found in the want that the air aren't natural and fit (Herrmann and Polatkan [see n. 82], 7-18, no. 1, traces "Cursed be he that strikes my bones" fifty seven ) and within the want that 99-100 [from Nacrason in Mysia]: the violator won't ever use a transparent fountain (J. Franz, CIG vol. hello [Berlin, 1853], no. 4190, Impure air traces 5-6 [from Nazianzus in Cappadocia]: and water have been notion to reason ailments, specifically epidemic ailments; see Strubbe, 1983, 263-64. , see A. Patrick, in illnesses in a hundred and twenty. L. Robert, REA forty two (1940): 309, n. 2. For Antiquity, ed. R. Brothwell and A. T. Sandison (Springfield hello. , 1967), 245. 121. This apopompe is often attested in antiquity; see Versnel 1985, 254 with bibliography; Speyer 1969, 1167, 1184-86, 1197-98. It additionally happens in later sessions (see F. Pradel, Griechische und siiditalienische Gebete, Beschworungen und Rezepte des Mittelalters [Giessen, 1907], 356-360) and in different cultures than the Mediterranean, (see H. -P. Hasenfratz. Die toten Lebenden: Eine religions-phdnomenologische Studie zum sozialen Tod in archaischen Gesellschaften [Leiden, 1982], esp. 14-24, 33-34, 38-41. 122. Moraux 1959, eleven, line 6, with remark at the specific that means of the want on p. 22. 123. See the hot collections by way of C. Naour, in Travaux et recherches en Turquie, vol. II (Paris, 1984), 47-48; idem, EA 2 (1983): 119-21; L. Robert, BCH 107 (1983): 519-20. 124. Herrmann (see n. 62), no. one hundred sixty, traces 5-8. one hundred twenty five. Naour (see n. 123), 45-46, no. eleven (SEC XXXIV, no. 1231), strains 7-9. 126. Herrmann (see n. 62), no. 172, strains 6-9. 127. close to Silandus: C. Naour, EA 2 (1983): 118-19, no. 2, traces 8-10 and 121, no. nine, traces 3-5. NearSaittae: Herrmann (see n. 63), no. 167A (SEGXXVIE, no. 917), traces 13-15; H. Malay, ZPE forty seven (1982): 112-13, no. 1 (SEG XXXII, no. 1222), traces 4-6. At Tabala: see n. a hundred and ten. it isn't inconceivable that scepters have been erected in those circumstances, as the wrath of the scepters(= the gods) is identical penalty that's exacted within the imprecation spoken by means of the scepter (in the second one of the 3 texts, see n. 125). if this is the case, one may cross even extra and think that scepters have been additionally erected within the situations during which the wrath of the gods was once needed for (especially of guys Axiottenos and/or Anaeitis, see the 3rd of the 3 texts [cf.