By Gideon Bohak, Yuval Harari Shaul Shaked
This quantity brings jointly 13 reports via as many specialists within the examine of 1 or extra historical or medieval magical traditions, from old Mesopotamia and Pharaonic and Greco-Roman Egypt to the Greek international, Judaism, Christianity and Islam. It lays distinct emphasis at the recurrence of comparable phenomena in magical texts as a long way aside because the Akkadian cuneiform pills and an Arabic manuscript acquired in Egypt within the late-twentieth century. Such similarities exhibit to what quantity many various cultures proportion a mystical common sense that's strikingly exact, and specifically they express the recurrence of yes phenomena whilst magical practices are transmitted in written shape and sometimes look after, undertake and adapt a lot older textual devices.
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Extra info for Continuity and Innovation in the Magical Tradition
Lines 67–69 seem to be part of the demon section because these lines come at its end, seem to summarize it, and, on the face of it, seem better to describe activities that 20 Our conclusion stands even if (as is done below) the descriptions (51; 67–69) are treated together and understood to have been inserted into the text at the same time. 22 But the structure of lines 67–69 raises another possibility. Lines 67–69 read: 67. ša ṣabtannima23 mūša u urra irteneddânni 68. uḫattû šīrīya kal ūmi ṣabtannima 69.
Pištiya, “my sorcerer . . my sorceress,” followed by kaššāpiya u kaššāptiya, “my warlock and my witch,” and then again ēpišiya u muštēpištiya, “my sorcerer and the woman who instigates sorcery against me,” etc. Why is ēpišiya repeated twice? ) was added. This solution would establish the existence of a list with kaššāpu and kaššāptu as its first entry. (I should note that the existence of a list that began with kaššāpiya u kaššāptiya and was identical with II 39ff. ” 24 tzvi abusch 67–69). Thus, the fact that the two lists are characterized by different subjects, modes of enumeration, and descriptions20 demonstrates their separateness and strongly suggests their compositional independence.
T) of Amonrasonther. I say to Re-Harakhte, to Seth, to Nephthys and all gods and goddesses of the pleasant area: May you live, may you be healthy, let me see you being healthy, and let me fill my embrace with you, and furthermore: I have heard the many good deeds which you have done for my boat in letting it come. ” (LEM 5, 14–6, 3). In this case we have the specific element of personal thanks because of services rendered; it is deemed suitable to express this only by again asking for the favor of the gods, not of the government.
Continuity and Innovation in the Magical Tradition by Gideon Bohak, Yuval Harari Shaul Shaked