Midterm Examination

Provide a commentary on the features of these two spells. You should explain the context of the magic, the agent and the target, and the means by which the magic operates (i.e., all of the standard What, Who, Where/When, Why, and How questions we have explored for the readings). Since the magical tradition in the Greco-Roman world operated by use of familiar elements complemented by competitive innovations, you should provide parallels for the features of these spells and their contexts from the examples in the readings, especially any voces magicae (magical words), deity names, or ritual actions that are part of the procedure. You should use the comparisons and contrasts with the parallels to illustrate the meanings and functions of the common elements within these spells. Parallels need not be exhaustive, but you should try to cite more than a single parallel for common features. The purpose of the assignment is for you to demonstrate your familiarity with and understanding of the primary texts and secondary interpretations we have studied. While you should discuss the specific features and context of the spell in terms of the broader context of magical practices in the ancient Mediterranean world, please avoid vague and sweeping generalizations. Please assume that your reader has a good general background in the subject of ancient magic but is perhaps excessively skeptical of any claims you might make about these particular spells. Specific evidence and careful argumentation are the best ways to convince your audience.

Your commentary should be about 5 pages of printed text, given a double-spaced document with reasonable font and margins (e.g., this document is Palatino 12 pt. with 1" margins). Please proofread your papers carefully to ensure that they are free from annoying typographical, spelling, and grammatical errors. You should cite the parallels according to the bibliographic form, abbreviations and conventions used in Gager. Ancient primary texts should be cited by the number in the collection and line number (e.g. PGM XVI. 1-15 or Gager #13), whereas modern secondary material should be cited by page number (e.g., Graf, Magic in the Ancient World, pp. 13-22).

The exam is due back no later than the beginning of your discussion section on Thursday, March 8 or Friday, March 9. Any late assignments will be penalized by one grade for each 24 hour period they are late (including weekends). Extensions are negotiable only if you discuss the situation with me no less than 24 hours in advance.

1. from a large papyrus codex found ina tomb in Egypt, dating to the 3^rd or 4^th century CE

Bear-Charm which Accomplishes Everything

Formula: "I call upon you the greatest power in heaven (others: 'in the Bear'), appointed by the lord god to turn with a strong hand the holy pole, NIKAROPLÀX. Listen to me, Helios, Phre, hear the holy prayer, you who hold together the universe and bring to life the whole world, THŒZO-PITHÀ EUCHANDAMA ŒCHRIENTHÀR OMNYŒDÀS CHÀMIOCHYNGÀS IEŒY" (perform a sacrifice) "THERMOUTHER PSIPHIRIX PHROSALI KANTHIMEŒ ZANZEMIA ŒPER PEROMENÀS RŒTHIEU ÀNINDEU KORKOUNTHO EUMEN MENI KÀDEUA KÀPSÀOI" (add the usual).

Petition to the Sun at Sunset. Formula: "THÀNŒR, O Helios, SANTHÀNŒR, I beseech you, lord, may the place and lord of the Bear devote themselves to me" (while petitioning, sacrifice armara [for recipe, see "offering", below]. Do it at sunset).

Charm of Compulsion for the 3rd Day: "ANTEBERŒ-YRTŒR EREMNETHÀCHŒR CHNYCHIROANTŒR MENE-LEOCHEU ÀESSIPO DŒTÀR EUARÀTŒ GOU PI PHYLAKÀ ŒMALAMINGOR MANTATONCHA do the NN Thing."

The First Formula in a Different Way: "THŒZOPITHÀ, Bear, greatest goddess, ruling heaven, reigning over the pole of the stars, highest, beautiful-shining goddess, incorruptible element, composite of the all, all-illuminating, bond of the universe,

A E À I O Y Œ
E À I O Y ŒA
À I O Y ŒA E
I O Y ŒA E À
O Y ŒA E À I
Y ŒA E À I O
ŒA E ÀI O Y

You who stand on the pole, you whom the lord god appointed to turn the holy pole with strong hand: THŒZOPITHÀ (formula)."

Offering for the Procedure: 4 drams of frankincense, 4 drams of myrrh, 2 ounces each of cassia leaf and of white pepper, 1 dram of bdellion, 1 dram of asphodel seed, 2 drams each of amomon, of saffron, or terebinth storax, 1 dram of wormwood,... of vetch plant, priestly Egyptian incense, the complete brain of a black ram. Combine these with white Mendesian wine and honey, and make pellets of bread.

Phylactery for the Procedure: wear a wolf knuckle-bone, mix juice of vetch and of pond-weed in a censer, write in the middle of the censer this name: "THERMOUTHEREPSIPHIRIPHI PISALI" (24 [Greek] letters), and in this way make an offering.

2. from a lead tablet discovered in a grave in Egypt, dating to the 4^th or 5^th century CE

I adjure you, corpse-daemon, whoever you are, by the mistress Brimo, dog-leader, Baubo, night-roamer, subduer of men, summoner of men, conqueror of men, LAKI LAKIMOU MASKELLEI MASKELLŒ PHNOUKENTABAŒTH OREOBAZAGRA RÀXICHTHŒN HIPPOCHTHŒN PYRIPÀGANYX, restrain the anger, the wrath of Paomios, whom Tisatis bore, now now, quickly quickly.

EULAMŒ
ULAMŒE
LAMŒEU
AMŒEUL
MŒEULA
ŒEULAM

Aye, lord, SISISRŒ, SISI PHERMOU CHNOUŒR ABRASAX PHNOUNOBOÀL OCHLOBAZARŒ.

Restrain the wrath, the anger of Paomios, whom Tisate bore, now now, quickly quickly.

BELIAS BELIŒAS AROUÀOU HAROUÀL CHMOUCH CHMOUCH, bind, bind down the anger, the wrath of Paomis, whom Tisate bore. For I call upon you, the great apparently corporeal incorporeal one, you who bring down the light, the lord of the first creation, IAŒÀIŒIAIEOU IABOR SABAŒTH LENTAMAOUTH ERÀKISITHPHÀARARACHARARAÀPHTHISIKÀRE IŒBEZEBYTH MERNERIOU ABRASAX IAÀIAÀE. Restrain the anger, the wrath of Paomis, whom Tisate bore, and his mind and wits, so that he not speak against us, against me Horigenes, whom Ioulle also called Theodora bore, but so that he be obedient to us, now now, quickly quickly.