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CURSES Aims in  PGM AIM NUMBER/PERCENT CURSES Aims in  PGM AIM NUMBER/PERCENT

CURSES Aims in PGM AIM NUMBER/PERCENT - PowerPoint Presentation

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Uploaded On 2018-10-21

CURSES Aims in PGM AIM NUMBER/PERCENT - PPT Presentation

Healing 10921 Knowledge 10220 Love 9819 Injury 6112 Miscellaneous 4485 Success 4282 Safety 2243 Invocation 2243 Service 714 Horoscopes and General Astrology ID: 691401

tongue bind proserpina plotius bind tongue plotius proserpina thee performative salvia give utterances slave hermes magic religion puppy shinte

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Slide1

CURSESSlide2

Aims in

PGM

AIM

NUMBER/PERCENT

Healing

109/21%

Knowledge

102/20%

Love

98/19%

Injury

61/12%

Miscellaneous

44/8.5%

Success

42/8.2%

Safety

22/4.3%

Invocation

22/4.3%

Service

7/1.4%

Horoscopes and General

Astrology

6/1.2%Slide3

•preparation / consecration of

lamella

• invocation (agents / messengers)

* chthonic deity (Hades, Persephone, Hekate, Hermes) * kakodaimôn * nekydaimôn * ahôros • designation of victim *identification of name and family *enumeration of parts • list of desired results • promise / threat • self-identification as god or daimon • deposition of lamella • graveyard; grave of recently deceased child • underground watercourseSlide4

katadesmos

Kallias

, the shopkeeper, and his wife

Thraitta

, and the shop of the bald man, and the shop of

Arthemion, which is adjacent to... and Philion the shopkeeper. Of all these people, I bind their soul, work, hands, feet, and shops. I bind Sosimenes and his brother, and his slave Karpos, the linen-seller, and Glykanthos, whom they call Malthake, and Agathon the shopkeeper, the slave of Sosimenes — of all these people I bind their soul, work, life, hands, and feet. (DTA 87a)Slide5

Let

Pherenikos

be put under a spell (

katadesmos

) to Hermes

Chthonikos and Hekate Chthonia. And I put Galene, who associates with Pherenikos, under a spell to Hermes Chthonikos and Hekate Chthonia. And just as this lead is cold and worthless, so let Pherenikos and this possessions be cold and worthless, and so too may be the things that Pherenikos’ collaborators say and plot concerning me.—Defixionum Tabellae 107Slide6

It is on

Shinte

son of

Tanheu

that I shall work a spell of binding, KUENTIOS PATILOS KOUS MAKOUS, the one who has fallen from his invisible chariot (?) and has been cast into the outer darkness: Bind, fasten the flesh of

Shinte son of Tanheu, BAR BARE APAKENTOR METHALAI. Bind, fasten the flesh of Shinte son of Tanheu. It (?) must not have an erection, it must not become hard, it must not ejaculate. May he — Shinte son of Tanheu — be like a corpse left in a tomb and like an old rag left on a manure pile. He must not be able to have intercourse and he must not be able to violate the virginity of Seine daughter of Moune, yea yea, at once, at once! —Strasbourg Coptic MS. 135Slide7

If someone bound me down, whether woman or man, slave or free, foreigner or citizen, kin or otherwise, whether in malice against my work or actions, if someone bound me before Hermes

Eriounios

or the Possessor or the Deceitful, or anywhere else, I bind down all my enemies in return.

[other side:] I bind down my adversary Dion and

Granikos

.—SEG 49.320:  Attica, early 4th century BCESlide8

O

wife

of Pluto, good and beautiful Proserpina (unless I ought to call you Salvia), pray tear away from

Plotius

health, body, complexion, strength, faculties. 

… Consign that man to the quartan, the tertian, the quotidian fever. May they wrestle and wrestle it out with him, overcome and overwhelm him unceasingly until they tear away his life.  … I give thee the head of Plotius, slave of Avonia. O Proserpina Salvia, I give thee Plotius' forehead, Proserpina Salvia, I give thee Plotius' eyebrows, Proserpina Salvia, I give thee Plotius' eyelids. Proserpina Salvia, I give thee Plotius' nostrils, lips, ears, nose, and his tongue and teeth so that Plotius may not be able to utter what it is that gives him pain; his neck, shoulders, arms, fingers so that he may not be able to help himself at all; his chest, liver, heart, lungs so that he may not be able to feel what gives him pain; his abdomen, belly, navel, sides so that he may not be able to sleep; his sacred part, so that he will not be able to urinate; his buttocks, genitals, thighs, knees, legs, shins, feet, ankles, soles, toes, nails so that he may not be able to stand by his own aid. —Rome (CIL I, 2520): 1st cent. BCESlide9
Slide10

The

tongue of

Eukles

and the tongue of

Aristophanis

and the tongue of Angeilis and the tongue of Alkiphron and the tongue of Hagestratos. The tongues of the lawyers of Eukles and Aristophanis.—Selinus (SGI 95), late 6th cent. BCEI take Aristo and bind her hands and feet and soul; may she not utter an evil word about Philo, but may her tongue become lead and you [the daimon] bite her tongue!—Athens (IG III,iii,97,34-41): Roman PeriodSlide11

I denounce

Lentinus

and

Tasgillus

, the individuals written below, so that they may go away from here to Pluto and Proserpina. Just as this puppy did harm to no one, so

let them not be able to win this lawsuit. Just as the mother of this puppy could not defend it, so may their lawyers be unable to defend them, so may these enemies be turned away from this case. Just as this puppy is turned away and cannot get up, so may they not be able to do so either. So may they be transfixed, just like this puppy. Just as animals [OR: souls] have become dumb in this tomb and cannot get up, so may these men not.—DT 111-12: Gaul, 2nd cent. CESlide12

Keep

a careful eye on [your daughter's] bed, even at home, for the Enemy is everywhere! Keep an eye on her laughter, her anger, her protestations, her casual utterances, and all the other passions of the flesh

.

Basil

of Caesarea (4th century CE), On virginity 2.38...the girl was unexpectedly attacked by a seething passion which maddened her with a frantic lust for her former suitor and did not allow her to control herself. Violently leaping, screaming, moaning, crying and calling out his name in a loud voice, she assured with fearful oaths that unless someone let her see him with her eyes and enjoy in excess his sight and conversation, she would hang herself. Then one could see her continually running to the gate, urging her escape and with inarticulate screams and shameless gestures ordering the gatekeeper to let her out.—Life of St. Irene (10th century CE)Slide13
Slide14

Magic

v. Religion

MAGIC

RELIGION

coercion

prayerprivacypublicitymarginalitycentralitydeception/secrecyopennessimpietypietySlide15

Magic

& Religion

AIMS

MAGIC

RELIGION

relationship with higher powersmutual obligation (kharis)ritual language and behaviorhealth, prosperity, protectionfailure < error, rejection of appealSlide16

Descriptives

vs.

Performatives

(

1) I smile.

(2) I curse. (3) I conjure. (4) I promise. (5) I sing. (6) I confess. (6) I solemnly swear. (7) I pledge allegiance. (8) I do thee wed. (9) I snore. (10) I deny. Slide17

Performatives

• Uttering a

performative

is, or is part of, the doing of a kind of action rather than the description of a thing, an action, or a state.

• Uttering a

performative changes the reality to which it applies. This can include the speaker, the addressee, both, or some general situation. • Performative utterances can be positive or negative: they can instate or cancel a state of affairs. • Since performative utterances are not referential, they are not subject to verifiability: they cannot be true or false, and so are not evaluable on those terms.• Performative utterances are instead evaluable in terms of appropriateness of context and (sometimes) effectiveness.