By Henry Maguire, Matthew W. Dickie, James Russell, Alexander Kazhdan, James Duffy, Marie Theres Fogen, Richard P. H. Greenfield, Robert Mathiesen
Written via experts in different disciplines, this quantity explores the parameters and importance of magic in Byzantine society, from the fourth century to after the empire's fall. The authors handle a large choice of questions, a few of that are universal to all ancient learn into magic, and a few of that are ordinary to the Byzantine context.
The authors display the scope, the types, and the functioning of magic in Byzantine society, throwing gentle on a hitherto quite little-known element of Byzantine tradition, and, whilst, increasing upon the modern debates relating magic and its roles in pre-modern societies.
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Extra resources for Byzantine Magic (Dumbarton Oaks Research Library & collection)
These, usually depicting the figure and symbols of the saint, were acquired by pilgrims at regional shrines such as those of St. Menas in Egypt or St. Phokas in Cherson. 22 For Raphael and the role of angels generally in early Christian magic, see J. Kubinska, Faras, IV: Inscriptions grecques chretiennes (Warsaw, 1974), 152—54, 170— 73, most 122—24; C. Detlef G. Muller, Die Engellehre der koptischen Kirche t~Wiesbaden, 1959), 52—53. Ofparticular interest for the apotropaic sigaificance of Raphael is an amulet from Cyzicus depicting the usual repertoire of motifs, the prostrate demoness, the bounding lion, the eye, the trisagion, and the holy rider.
11 (prayer of Gregory Theologos). For a prayer with ecclesiastical authority, see Mikron Euchologion, ed. M. ), quoted in French translation by L. Amaud, “La baskania ou le mauvais oeil chez les grecs modernes EO 15 (1912), 386—87. 6 L. Robert, “Hellenica RPh 18 (1944), 41—42; REG 64 (1951), 146, no. 55. 9 On amulets generally, see H. Leclercq, art. 2 (Paris, 1924), cols. 1784—1860; F X. Kraus, art. yklopadie der Christl. Alterthumer~ 1 (Freiburg, 1880), 49—51. The most comprehensive collection of examples appears in C.
These were tightly rolled and fitted into a cylindrical tube provided with two pierced lugs for a chain which was worn round the owner’s neck. Anemurium has produced two examples of this kind of object, one a bronze tube lacking its scroll (Fig. 9), the other an unrolled lamella along with a fragment of its bronze tube (Fig. 24 Small bells, known as tintinnabula, have appeared in some numbers at Anemurium. The cruder examples were probably employed to keep track of animals while grazing, but there is ample evidence from literature for the use of bells as apotropaic devices when placed above cradles to protect infants, at doorways to secure the entrance to the home, and also to accompany the dead to the grave.