Greek Magical Papyri Research Articles

Eros As Disease, Torture And Punishment in Magical Literature

The paper explores the symptoms of eros in the Greek Magical Papyri and the comparative defixiones. I examine whether eros is described as a disease to be inflicted on the erotic victim, looking at the bodily and psychological symptoms of the erotic passion as described in the erotic and separation spells. Another issue I am looking at is whether the spell is used as a torture and punishment to the eros victim. If so, how can the notions of torture and punishment be understood in relation to the intensions of the user and the aim of the erotic spell? Finally, I am arguing that the spells in these fictional erotic unions functioned as a way of reflecting the symptoms of eros from the user to the victim of the spell. Possible mystical allusions of the spells are also considered.

A List of epithets from the Greek Magical Papyri that are not recorded in the LSJ and LSJ Supplements

No AccessA List of epithets from the Greek Magical Papyri that are not recorded in the LSJ and LSJ SupplementsEleni PachoumiEleni PachoumiSearch for more papers by this authorPublished Online:Apr 2014https://doi.org/10.13109/glot.2011.87.14.155SectionsPDF/EPUB ToolsAdd to favoritesDownload CitationsTrack Citations ShareShare onFacebookTwitterLinkedInRedditEmail About Previous article Next article FiguresReferencesRelatedDetails Download book coverVolume 87Issue 1-4December 2011 ISSN: 0017-1298eISSN: 2196-9043HistoryPublished online:April 2014 PDF download

Resurrection of the Body in the Greek Magical Papyri

Brill is proud to announce that it has partnered with the Aga Khan Library, London to provide a new home for its UK-based indexers of Index Islamicus. This major international bibliography indexes scholarly work on all aspects of Islam and the Muslim world.

Divine Names: A Cross-Cultural Comparison ( Papyri Graecae Magicae, Picatrix, Munich Handbook )

This paper offers a systematic examination of divine names in the Greek Magical Papyri, the Latin version of Picatrix, and the late 15th century magic compilation known as the Munich Handbook. Methodological concerns about conducting cross-cultural text-based studies are set out, with a focus on factors of manuscript transmission, transliteration, and the peculiarities of dealing with Semitic languages. The paper includes a table listing all divine names that show evidence of continuity between the three texts under consideration, as well as a diagram illustrating results. There is substantial continuity in the use of certain divine names, especially those of Hebraic origin. The seven archangels are consistently understood as divine beings. The names of four Egyptian deities survive into later periods.

Encyclopedia of Witchcraft: The Western Tradition (review)

Reviewed by: Encyclopedia of Witchcraft: The Western Tradition H. C. Erik Midelfort Richard Golden . Encyclopedia of Witchcraft: The Western Tradition. 4 vols. Santa Barbara, Calif.: ABC-Clio, 2006. Pp. xxxvi + 1238. The world of scholarship has been eagerly awaiting this ambitious encyclopedia for several years. Its most comprehensive predecessor has long been The Encyclopedia of Witchcraft and Demonology (1959, with 227 entries), by the medieval English literary scholar Rossell Hope Robbins. Recent smaller entries into this field have not been an adequate substitute for a thorough reassessment of the state of this burgeoning area of historical research.1 Robbins’s work summarized much of what was known and thought before scholars began their systematic assault upon the archival records of witchcraft trials, and so it is not surprising that his entries on many individual demonologists have stood the test of time better than his attempts to survey the history of [End Page 87] actual witchcraft trials. In fact, Richard Golden’s four volumes with 758 entries, co-edited by six other prominent scholars and written by an international team of 170 experts (29% of them women) from 29 countries, combine such a wealth of knowledge from so many countries and cover so many aspects of the history of witchcraft, that they can serve as a means to assess the health, progress, and maturity of various subfields. In this review I will confine myself to the main emphases of the editors and of the authors they recruited. One should note at the outset that although the subtitle of the Encyclopedia is “The Western Tradition,” the vast majority of articles deal with European witchcraft between the years 1400 and 1750, that is, the years of the so-called great European witch hunt. A dozen learned articles treat ancient Greek and Roman witchcraft (e.g., “Homer,” “Medea,” “Greek Magical Papyri,” “Horace,” “Defixiones,” “Laws on Witchcraft—Ancient,” “Apuleius of Madaura”), and there are a few essential entries on the Bible (e.g., “Bible,” “Moses,” “Exodus 22:18,” “the witch of Endor”). Similarly, key medieval thinkers (e.g., Gratian, John of Salisbury, Thomas Aquinas, Pope John XXII) and key medieval documents (e.g., the Canon Episcopi, “Laws on Witchcraft—Medieval”) attract a small bouquet of usefully learned articles. But these entries pale in comparison with the huge number of often overlapping articles treating the late Middle Ages and the early modern period. The reason is not far to seek. The fundamental subject of Golden’s Encyclopedia is not so much the broad topic of witchcraft, demonology, or magic (as a belief or a practice) but the escalating series of witchcraft prosecutions that plagued much of Europe in the three centuries after 1420. So overwhelming is the emphasis on witchcraft trials that one can say that these volumes are now not only the single best place to begin the study of European witchcraft but actually also the best introduction to the comparative history of early modern European criminal procedure. E. William Monter has contributed sharply focused articles on “Accusations,” “Acquittals,” “Appeals,” “Confessions” (with Jonathan Durrant), “Confiscations,” and a more general survey entitled “Geography of the Witch Hunts,” while Edward Kern has provided articles on “Courts—Ecclesiastical,” “Courts—Inquisitorial,” and “Courts—Secular.” Vincinzo Lavenia treats some of the same topics, however, under “Episcopal Justice,” while Peter Dinzelbacher goes over some of this material again in “Inquisition—Medieval.” In addition, there are separate articles on the Portuguese, Roman, Spanish, and Venetian Inquisitions, as well as a general entry on “Inquisitorial Procedure” by Brian Levack, who has also contributed a substantial piece on “Torture.” There is even a separate entry on “Trials.” Along these same lines, Wolfgang Behringer has contributed a substantial [End Page 88] article on “Laws on Witchcraft—Early Modern,” Robert Thurston has contributed “Proof, Problem of,” while Robin Briggs has offered another article dealing with the “Parlement of Paris.” Near the end of the Encyclopedia, Rita Voltmer wraps up much of this material in an effective summary entitled “Witch Hunts,” but this summary does not by any means exhaust the list of legally focused entries. The upshot of so much information on trials and procedure is that we can now understand the varying intensity of the...

Intersección de realidades culturales en la antigüedad tardía: el ejemplo de defixiones y filacterias como instrumentos de la cultura popular

The author has chosen to deal with the forms of anonymous writings, witchcraft incantations (defixiones) or prophylactic incantations (amulets, phylacteria), as manifestations of a popular culture, and intersection points for various intellectual and cultural levels which coexisted in the society of late Antiquity. This culture, endowed with a remarkable permanence over the centuries, assimilates elements of Christian faith; Christianity acts as an element of democratisation of culture at all levels, even in a Prudentius who, a pure product though he may be of the aristocratic culture, is moved by it to sublimate elements of the popular religious culture. For the sixth century, Martin of Braga provides precious evidence for the rural forms of the survival of paganism and demoniac practices. Several defixiones are studied, from the Iberian peninsula, Rome and Gaul (an unpublished curse of Dax), where the typology of “judicial prayers” predominates. The process of syncretism between pagan and Christian beliefs brings into the magic formulas biblical names and quotations from the New and Old Testaments. The phylactery from Carrio (Asturies) echoes hagiographic texts. These texts must be compared with the Greek magical papyri, whose formulas, the work of professionals, circulated widely among the public. Even in remote areas, modest anonymous texts vehiculated psalms and current liturgical phrases, attesting the effects of the new school teaching. This documentation (e.g. the gold plate from Ronda) provides evidence for the uniformity of popular culture in the whole of the Roman Empire, from the East to the West, using a common language, Greek or Latin, and following a model which tends to reduce the differences between communities or social layers, rather than increasing them: a culture which runs parallel to the elitist culture and even to the democratised forms of this one.

Single-Stemmed Wormwood, Pinecones and Myrrh: Expense and Availability of Recipe Ingredients in the Greek Magical Papyri

Single-Stemmed Wormwood, Pinecones and Myrrh: Expense and Availability of Recipe Ingredients in the Greek Magical Papyri

Prayer Formularies For Public Recitation. Their Use and Function in Ancient Religion

AbstractIn order to understand the religious mentality of ancient prayer, this article investigates the mode of public praying with respect to the use of fixed formularies, for which the most relevant references from Hellenistic and Roman antiquity are collected and presented. In spite of the different religious traditions, a surprisingly homogenous picture emerges: Public prayers had to be recited in accordance to formularies whose wording was prescribed and not at will of the praying persons. The correct recitation of a formulary (and even its proper pronunciation) was meant to guarantee the prayer's appropriateness and efficacy: an improperly recited prayer was considered to be either ineffective or even dangerous. This concept accounts for several closely related aspects which can be identified in all religious traditions: (1) Usually, the particular wording of a prayer is traced back to some divine origin which afforded its efficacy; knowledge of a prayer is, therefore, the result of revelation or of divine inspiration. (2) Correspondingly, the recitation of such formularies requires some spiritual quality of the praying person (righteousness, purity, priesthood, spiritual "ability" etc.). (3) Restriction of access to prayer formularies for certain people only is expressed by the prohibition to divulge the formulary, and by the exclusion of those considered unworthy. This picture encompasses the different religious traditions (accounting even for the "magic" prayers in the Greek magical papyri): an essential, phenomenological difference between pagan and Jewish-Christian praying cannot be substantiated. Furthermore, the concept relates to the most different hymnic genres and, therefore, can serve as the basis for a cultural comparison of ancient hymnody and for reconstructing the religious mentality of prayer.

Scholastic Magic: Ritual and Revelation in Early Jewish Mysticism (review)

Hebrew Studies 39 (1998) 262 Reviews remains, with even more serious questions to ponder, as a result of Covenant ofBlood. Beverly P. Mortensen Northwestern University Evanston, IL 60201 m-beverly@nwu.edu SCHOLASTIC MAGIC: RITUAL AND REVELATION IN EARLY JEWISH MYSTICISM. By Michael D. Swartz. pp. 260. Princeton, NJ: Princeton University Press, 1997. Cloth, $35.00. As the title suggests, Michael Swartz's book addresses a number of important issues in both the history of religions and the field of Jewish studies . Indeed, Scholastic Magic takes its place alongside a growing number of works which challenge the tendency to sever the study of Judaism from the broader methodological and comparative context of the history of religions . For this reason alone Scholastic Magic is an important work. In Scholastic Magic, Michael Swartz has also produced a significant study of the role of magic in the form of early Jewish mysticism known as Hekhalot ("palace") or Merkabah ("chariot") mysticism. The study of magic in Judaism is still in its infancy. Older works like Joshua Trachtenberg'S Jewish Magic and Superstition entice the reader with striking examples from the rich tradition of Jewish magic but lack methodological sophistication. Recently, however, studies such as Moshe Idel's Hasidism: Between Ecstasy and Magic have begun to reassess the place of magic within different areas of Judaism. In several works, Gershom Scholem addressed the issue of magic within Merkabah mysticism. Scholem was ambivalent about the role of magic, viewing it as an original and essential element but one whose proliferation signaled the decline of the movement, an attitude which parallels a common scholarly perspective on the role of magic in Gnosticism, wherein heavily magical texts such as the Books of Jeu, are often described as representing the degeneration of Gnosticism. Michael Swartz's book must be viewed within the context of the discussion begun by Scholem and continued by scholars such as Elliot Wolfson, Peter Schafer, and David Halperin. Situating itself within the broader topic of the role of magic within Merkabah mysticism, Scholastic Magic focuses on the adjuration of an angel known as the Sar-Torah or "Prince of the Torah," who provided the mystics with fantastic memory and learning. Hebrew Studies 39 (1998) 263 Reviews Swartz examines this fascinating material from a number of perspectives : phenomenological, historical, ritual, and social. He locates his study within the broader fields of magic and mysticism and brings in comparative material from the Greek magical papyri, building on a parallel already noted by Scholem. On the phenomenological level, one of the most important insights of the book is that the Sar-Torah material should be viewed as "scholastic magic," and therefore a species of scholasticism which scholars are only now beginning to appreciate as a category within the history of religions. Swartz employs the phrase scholastic magic "because of its appropriation of rabbinic scholasticism through magical means...scholasticism , like rabbinic Judaism, does not rely on reason independent of authority but insists on dialectical practices that are passed down through a succession of teachers." In the case of the Sar-Torah texts, knowledge traditionally passed from rabbi to disciple is now transmitted via angelic adjuration and revelation. And yet, the authors of these texts attempt to anchor this potentially subversive activity in the rabbinic tradition by depicting the figures who adjured the Sar-Torah as famous rabbis. Thus, as Swartz points out, the sources "manifest a deep ambivalence toward rabbinic notions of Torah, tradition, and purity." The identity of the authors of this material has been debated-were they rabbis, members of the apparently disempowered class of people known as am ha-aretz, or another group? Swartz examines these possibilities and suggests his own interpretation. Because of the level of education, literary artistry, and (albeit limited) rabbinic knowledge evinced in the texts, he concludes that their authors did not belong to the "lower classes." Instead, he points to a number of groups who possessed some education but did not belong to the rabbinic elite, including the scribes and synagogue functionaries. Without explicitly identifying the Sar-Torah authors with either of these groups, Swartz argues that their existence points to the possibility that members of an educated, non-rabbinic elite...

Prolegomenon to the Homeric Centos

Homeric centos are poems made up entirely of verses lifted verbatim, or with only slight modification, from the Iliad and Odyssey. Only a few have survived antiquity. There exist three short Homeric centos in the Palatine Anthology (9.361, 381, 382; cf. Hunger 1978, 98-101), a ten-line cento about Herakles quoted by Irenaeus (Wilken 1967), and a sevenline cento grafitto inscribed on the leg of a statue of Memnon in Egypt, which dates from the reign of Hadrian (Bernand 1960, 111-13; Bowie 1990, 65). There are also several cento-like incantations from the Greek Magical Papyri that use lines from Homer (Maltomini 1995). The only Homeric centos we possess in any quantity are the topic of this study. These originated with a Christian bishop named Patricius in the fourth century C.E., and were later expanded by Eudocia Athenai's, wife of the emperor Theodosius II, in the early fifth. Eudocia's Homeric centos have long been neglected for lack of a complete and authoritative text. The responsibility for this situation rests with the otherwise eminent Homerist, Arthur Ludwich, whose Teubner edition of 1897, the only edition of the centos currently available, is based on a single, partially edited manuscript (Par. graec. suppl 388: Codex Mutinensis).1 Pessimism about establishing a reliable text and aesthetic disenchantment with the poem itself have hampered further study: according to Joseph Golega, for example, the Homeric centos are weder des Druckes noch des Lesens wert (Golega 1960,1). Such an assessment lacks understanding and imagination. In his short study of 1979, Kurt Smolak called for a new edition of the centos in no uncertain terms, emphasizing the poem's great heuristic potential (49):

Speaking with Angels: Jewish and Greco-Egyptian Revelatory Adjurations

How do human beings receive answers to the most urgent questions they have of the powers of heaven? How do celestial beings provide guidance for perplexed humans? People living around the Mediterranean in the first few centuries CE devised many ways of seeking heavenly guidance; one of them was adjuration, in which they commanded gods, angels, or daemons to appear on earth and both reveal the mysteries of the universe to them and answer their questions about the problems of daily life. Similar techniques of adjuration occur in the Greco-Egyptian ritual texts usually referred to as the Greek magical papyri, the early Jewish mystical works known as the hekhalot literature, andSefer ha-Razim, a collection of adjurations in Hebrew, heavily influenced by both Greco-Egyptian ritual texts and the hekhalot tradition of hymnology. These adjurations assume that human beings, through their knowledge of the correct invocations and divine names, possess the power to persuade or force the gods or angels to fulfill their desires.

Curse Tablets and Binding Spells from the Ancient World , and: Talismans and Trojan Horses: Guardian Statues in Ancient Greek Myth and Ritual (review)

Reviewed by: Curse Tablets and Binding Spells from the Ancient World, and: Talismans and Trojan Horses: Guardian Statues in Ancient Greek Myth and Ritual Donald Lateiner John G. Gager . Curse Tablets and Binding Spells from the Ancient World. New York: Oxford University Press, 1992. Pp. xv + 278. $45.00. Christopher A. Faraone . Talismans and Trojan Horses: Guardian Statues in Ancient Greek Myth and Ritual. New York: Oxford University Press, 1992. Pp. xii + 193. $35.00. Gager serves all students of ancient religion and history with this selection in English translation from one of antiquity's epigraphical underclasses, the curse tablets. These were usually thin lead strips, averaging 9 X 12 cm., inscribed with ordinary people's spell-binding wishes, fears, curses, and nasty fantasies. More than 1,500 texts dating from 500 B.C.E to 500 C.E. have already been salvaged by archaeologists. Enemies, beloveds, and rivals, powerful or beyond reach, invite aggressive magic to satisfy yearnings. Antiquity has yielded this direct testimony, once in the hands of the obsessed, from special points of contact: wells, cemeteries, temple grounds, below doorsills, crossroads, and junk-heaps. Gager includes translations of spells written in Greek, Aramaic, Hebrew, Coptic, demotic Egyptian, and Latin. He generously acknowledges Wuensch and Audollent's earlier contributions, as well as recent work of David Jordan, R. S. Tomlin, and Christopher Faraone. These scholars have contributed much to Gager's explanation of the formulaic tablets. A glossary of selected common "Uncommon Words," directs readers to fuller discussions, especially in the acknowledged model for this sourcebook, H. D. Betz's The Greek Magical Papyri (1986). Add at least: David Aune, "Magic in Early Christianity," ANRW 2.23.2 (1980) 1507-57, R. Gordon, "Aelian's Peony: The Location of Magic in the Greco-Roman Tradition," Comparative Criticism 9 (1987) 59-95; and especially Faraone and Dirk Obbink's collection of papers, Magika Hiera (Oxford 1991). The tablets, once in "the hands of freely negotiating individuals" (24), attest to long flourishing belief in powers unregulated by the guardians of corporate society. How successful pagan and Christian police were in suppressing such acts is unclear, but lead tablets eventually cease from the archaeological record (29-30). Orders are sometimes given with no gods involved, demonic spirits are elsewhere [End Page 340] commanded, and prayerful suppliants appeal to subterranean gods, especially to chthonic Hermes, Persephone, Ge, and Hades (cf. 179 n. 2). Men and women send them letters, some addressed on the outside, through the infernal postal services of the untimely dead (aoroi) or murdered (biaiothanatoi). These unquiet, still earthly spirits were transmitters rather than enactors of many spells. They supplied the express services; therefore, the best depositories for the tablets were coffins and wells, locations difficult of access and on the way to the Underworld (88). The traffic was heavy. Flat lead blanks have been recovered, and curses also appear on dolls of lead, mud, or wax, on bowls, and other enduring writing materials. The stalled spirits who teem about the cosmos are offered payment: promises of release from eternal circling on earth, dedications to the gods of stolen property (partly handed over to the god invoked), or future services. Egyptian Sarapammon wants Ptolemais drawn to him by untimely dead Antinoos (#28, fig. 13, the case to examine, if you have time for only one). Meanwhile let the woman enjoy no sex, including anal, no pleasure, food, drink, excursions, or sleep. Nine named gods and a cast of thousands should aid Antinoos in lovespell torment. The quid pro quo was the release of dead Antinoos' still vital spirit. An accompanying clay figurine of an attractive back-bound, hog-tied woman is pierced by 13 needles "inserted at symbolically appropriate spots," places specified by the client according to PGM formula (iv. 320ff.). Gager (15, 81) charitably suggests the needles are a kind of therapeutic, psychological acupuncture, intended, at worst, to constrain, not to harm, the target. After all, the man wanted to enjoy the woman, not destroy her, yet the pictured object is hardly reassuring. The pre-emptive strike expresses the operator's sexual jealousy. Mental intensity and special language is required: voces mysticae such as "Aski kataski" with its rhythmic...

BOOK REVIEWS

Book Reviews in this article Medicine, Miracle and Magic in New Testament Times (Society for New Testament Studies, Monograph Series 55). By Howard Clark Kee. The Greek Magical Papyri in Translation, vol. I: Texts. Edited by Hans Dieter Betz. Letter Writing in Greco‐Roman Antiquity (Library of Early Christianity). By Stanley K. Stowers. Jesus and the Economic Questions of His Day (Studies in the Bible and Early Christianity 8). By Douglas E. Oakman. Jesus the Pharisee: A New Look at the Jewishness of Jesus. By H. Falk. Passion Narratives and Gospel Theologies. By Frank J. Matera. Commentaries on Romans 1532–1542. By T.H.L. Parker. Old Testament Priests and the New Priest according to the New Testament. By Albert Vanhoye, translated by J. Bernard Orchard. Iustitia Dei: A History of the Christian Doctrine of Justification. By Alister E. McGrath. Theology and the Problem of Evil. By Kenneth Surin. Theology After Wittgenstein. By Fergus Kerr. Karl Barth, A Theological Legacy. By Eberhard Jüngel. Religion and Culture: Essays in Honour of Bernard Lonergan S.J Edited by Timothy P. Fallon and Phillip B. Riley. The Collected Works of Bernard Lonergan, Vol 4: Collection. Edited by Frederick E. Crowe and Robert M. Doran. The Analogy of Beauty: The Theology of Hans Urs von Balthasar. Edited by John Riches The Catholicity of the Church. By Avery Dulles. The Formation of Christendom. By Judith Herrin. Weltbild Maximus des Bekenners (Einsiedeln, 1961 [2nd ed.]) or L. Thunberg Lelio Sozzini: Opere. (Studi e testi per la storia religiosa del cinquecento. Vol. 1) Edited by Antonio Rotondò. The French Exiled Clergy in the British Isles after 1789: A Historical Introduction and Working List. By Dominic Aidan Bellenger. The Politics of Heresy: The Modernist Crisis in Roman Catholicism. By Lester R. Kurtz. A Jesuit Friendship: Letters of George Tyrrell to Herbert Thurston. Presented by Robert Butterworth. Jewish Spirituality from the Bible through the Middle Ages. Edited by Arthur Green. Temple and Contemplation. By Henry Corbin. Bible and Theology in African Christianity. By John S. Mbiti. The Cult of the Virgin Mary: Psychological Origins. By Michael P. Carroll. The Origins of the Liturgical Year. By Thomas J. Talley. War Against the Idols: The Reformation of Worship from Erasmus to Calvin. By Carlos M.N. Eire. Women'S Spirituality: Resources for Christian Development. Edited by Joann Wolski Conn. Parmenides: Being, Bounds and Logic. By Scott Austin. Self‐Knowledge in Plato'S ‘Phaedrus’. By Charles L. Griswold, jr. Plato'S ‘Parmenides’: The Conversion of the Soul. By Mitchell H. Miller, jr. The Idea of the Good in Platonic‐Aristotelian Philosophy. By Hans‐Georg Gadamer. Hegel, Nietzsche and the Criticism of Metaphysics. By Stephen Houlgate. The General Will before Rousseau. The Transformation of the Divine into the Civic. By Patrick Riley The Interpretation of Belief: Coleridge, Schleiermacher and Romanticism. Edited by David Jasper. Derrida on the Threshold of Sense. By John Llewelyn. Moral Responsibility. Edited by John Martin Fischer.

Aphrodite's KESTOS and Apples for Atalanta: Aphrodisiacs in Early Greek Myth and Ritual

uses the eca6b ipdi to facilitate her famous deception of Zeus. Deianeira, in a last-ditch effort to save her marriage, mistakenly and tragically destroys her philandering husband, Heracles, when she employs an aphrodisiac to win him back (Hesiod fr. 25.17-25 MW). In yet another early myth, Pindar tells us how Jason uses a magic iuvS-wheel to woo Medea-an act of seduction, which leads to elopement and marriage (Pyth. 4.213-219). Elsewhere we hear how apples, quinces, pomegranates and other fruit designated by the Greek word firov were apparently used to strengthen marital affections; they were regularly offered to brides-to-be, both in myth (e.g., Atalanta, Persephone) and in actual ceremony (e.g., Plut. Solon 20.4). In all these Greek legends involving aphrodisiacs, a magic spell is employed to bring about a desired, new marriage, or save a faltering one. Drawing attention to close parallels in Akkadian erotic spells of the Neo-Assyrian period and in the much later Greek magical papyri, I shall argue that in some cases such myths reflect the actual use of aphrodisiacs in early Greek culture, and that awareness of these practices can give us a much deeper insight into the narrative structure of the poetic texts in which they appear.

The Greek Magical Papyri in Translation, Including the Demotic Spells. Hans Dieter Betz

<i>The Greek Magical Papyri in Translation, Including the Demotic Spells</i>. Hans Dieter Betz

The Greek Magical Papyri in Translation, including the Demotic Spells

The Greek magical papyri is a collection of magical spells and formulas, hymns, and rituals from Greco-Roman Egypt, dating from the second century B.C. to the fifth century A.D.. A comprehensive text, this volume contains a fresh translation of the Greek papyri, as well as Coptic and Demotic texts, the new translation has also been brought up to date.

The Greek Magical Papyri in Translation, including the Demotic Spells, Vol. 1: Texts

The Greek Magical Papyri in Translation, including the Demotic Spells, Vol. 1: Texts

A New Translation of Ancient Greek and Demotic Papyri, Sometimes Called MagicalThe Greek Magical Papyri in Translation, Including the Demotic Spells, Vol. 1, Texts. H. D. Betz

Previous articleNext article No AccessReview ArticlesA New Translation of Ancient Greek and Demotic Papyri, Sometimes Called Magical The Greek Magical Papyri in Translation, Including the Demotic Spells, Vol. 1, Texts. H. D. Betz John G. GagerJohn G. Gager Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Journal of Religion Volume 67, Number 1Jan., 1987 Article DOIhttps://doi.org/10.1086/487488 Views: 4Total views on this site Copyright 1987 The University of ChicagoPDF download Crossref reports no articles citing this article.

The Delphic Maxim "Know Yourself" in the Greek Magical Papyri

Previous articleNext article No AccessThe Delphic Maxim "Know Yourself" in the Greek Magical PapyriHans Dieter BetzHans Dieter Betz Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by History of Religions Volume 21, Number 2Nov., 1981 Article DOIhttps://doi.org/10.1086/462893 Views: 17Total views on this site Citations: 1Citations are reported from Crossref Copyright 1981 The University of ChicagoPDF download Crossref reports the following articles citing this article:Stephen L. Young The Marcosian Redemption: Mythmaking, the Afterlife, and Early Christian Religiosity, Journal of Early Christian History 6, no.22 (Nov 2016): 77–110.https://doi.org/10.1080/2222582X.2016.1184883

Notes, Critical and Explanatory, On the Greek Magical Papyri

Notes, Critical and Explanatory, On the Greek Magical Papyri