This assortment demanding situations the tendency between students of historic Greece to determine magical and spiritual ritual as collectively specific and to disregard "magical" practices in Greek faith. The participants survey particular our bodies of archaeological, epigraphical, and papyrological facts for magical practices within the Greek global, and, in every one case, verify even if the conventional dichotomy among magic and faith is helping in any respect to conceptualize the target positive factors of the proof tested. participants comprise 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
Pettazzoni, in Hommages a J. Bidez et F. Cumont (Bruxelles, 1949), 245-56. forty seven. within the choice of Bjorck: Serapis (1); Theos Hypsistos (11, 12); Hosios Dikaios (13); Hagne Thea (14); Manes vel Di Caelestes (16); oi 6eoi (17). Cf. E. Schwertheim, Inschriften von Kyzikos und Umgebung (Bonn, 1980), no. 522 for forty eight. J. H. Waszink, "Biothanatoi," RAC II (1954): 391-94 and Pippidi (see n. 45). On see the literature in Bomer (see n. 44), 202-3. forty nine. okay. Meuli, "Lateinisch 'morior' —deutsch 'morden'," Gesammelte Schriften vol. I (Basel, 1975), 439-44. 50. L. Robert, assortment Froehner, vol. 1, Inscriptions grecques (1936), 55-56: "Poison et magie jouaient un grand function et en fait et dans les imaginations. II serait interessant d'en relever les strains dans les epitaphes grecques. " He offers a few examples to which, certainly, many extra can be extra. Cf. additionally Zingerle 1926, 18-19 and Latte 1920, sixty eight, n. 18. The note 86X0? is often attested, see L. Robert, BCH one zero one (1977): forty nine, on i'm wondering no matter if in Inscriptions de Delos, ed. P. Roussel and M. Launey (Paris, 1937) no. 2533 — based on the conjectures by means of Jordan (see n. forty five) — we must always now not favor . This almost always means that the wrongdoer is unknown, e. g. , (MAMA vol. VII, p. 402 = S. Mitchell, nearby Epigraphic Catalogues of Asia Minor [Oxford 1982] II, 362); (N. P. Rosanova, VDl fifty one : 174-76). i locate it tough to stick with Jordan (see n. 45), 522, n. 2, who makes 715 interrogative ). My colleague Strubbe has transcribed one other funerary 98 Magika Hiera textual content within the museum of Afyon the place ris has unmistakably the functionality of . Cf. even be (1959): 273 and (1980): 341. C. Naour ("Inscriptions duMoyenHermos,"ZPE44 : 18, no. 1) offers one other unequivocal instance. W. Peek (ZPE forty two : 287-88) refers to it as "ein seit dem Hellenismus ganz gewohnlicher Sprachgebrauch," (he provides yet one more example). Cf. G. Petzl, ZPE forty six (1982): 134. Natuiglly, the identify of the assassin isn't pointed out. Bjorck 1938, no. 20 (Atimeto liberto, cuius dolofiliam amisi) and no. 21 (Acte libertae) belong to the infrequent exceptions. fifty one. Bjorck 1938, no. thirteen (= S. Mitchell, [see n. 150]: 242) and no. 14. In no. 17 (from Nabataea) point out is made from , which leaves the choice of dying brought on by charms or slander. In no. 18 could indicate physically violence, even if 8e can also be "Nachteil erleiden" (F. Preisigke, Worterbuch der griechischen Papyruskunde [Berlin, 1856-1924] s. v. ). fifty two. This expression tallies with the marked Jewish personality of the recognized inscription from Rheneia. fifty three. Cumont 1923, no. 5B: tu (v)indices; via Bjorck and Bomer (see n. 44), 203; Jordan (see n. 45), 524, n. eight, indicates [u]t vindices, only if the stone proves to were broken. fifty four. Inscriptions de Delos no. 2533. Cf. Jordan (see n. 45). fifty five. CIL 6. 34635a; Cumont 1923, no. 7 with similar texts. fifty six. Cf. CIG three. 5471 (= 7G 14. 254): and Cumont 1923, seventy four, no. nine: fifty seven. Bjorck 1938, fifty eight: "Das Verweilen bei der besonderen artwork von Heimsuchung die die Gegner treffen soil, eignet weniger dem Rachegebet als dem Schadenzauber und Fluch. " fifty eight. at the wall of a monastery in Nabataea: Le Bas-Waddington, Voyage archeologique en Grece et Asie Mineure, vol.