A Greek Magical Gemstone from the Black Sea - OpenEdition ...

KernosRevue internationale et pluridisciplinaire de religion

grecque antique

23 | 2010

Varia

A Greek Magical Gemstone from the Black SeaAmulet or Miniature Handbook

Christopher A Faraone

Electronic versionURL httpjournalsopeneditionorgkernos1569DOI 104000kernos1569ISSN 2034-7871

PublisherCentre international deacutetude de la religion grecque antique

Printed versionDate of publication 1 January 2010Number of pages 91-114ISSN 0776-3824

Electronic referenceChristopher A Faraone laquo A Greek Magical Gemstone from the Black Sea raquo Kernos [Online] 23 | 2010Online since 10 October 2013 connection on 19 April 2019 URL httpjournalsopeneditionorgkernos1569 DOI 104000kernos1569

Kernos

Kernos23(2010)p91114

AGreekMagicalGemstonefromtheBlackSea

AmuletorMiniatureHandbookAbstractAneglectedagategemstonefromAnapawhichdatestotheRomanimperial

period isofgreat interest as itdiffers frommostmagical gems in its spherical shape itslargesizeand itscontents itbeginswithareferenceto traditionalGreekexpulsionritualsandendswithalistofthepartsofthehumanheadsimilartothatfoundinaHippocraticmedicalhandbookIarguethatthegemisnotanamuletaspreviouseditorshaveassumedbutratheraminiaturehandbookwithinstructionsformakingamulets

Reacutesumeacute Une gemme en agate peu eacutetudieacutee provenant drsquoAnapa dateacutee de la peacuteriodeimpeacuterialepreacutesenteungrandinteacuterecirctdanslamesureougraveellediffegraveredelaplupartdesgemmesmagiquesparsaformespheacuteriquesagrandetailleetsoncontenuellecommenceparunereacutefeacuterenceauxrituelstraditionnelsgrecsdrsquoexpulsionetsetermineparunelistedespartiesdelatecirctehumainesemblableagravecellequelrsquoontrouvedansunmanuelmeacutedicalhippocratiqueLagemmeneseraitpasuneamulettecommeleseacutediteurspreacuteceacutedentslrsquoontsupposeacutemaisplutocirctunmanuelminiaturecontenantdesinstructionspourlafabricationdrsquoamulettes

NearlythirtyyearsagoOlegNeverovrepublishedanagategemstonefrom

theHistoricalMuseumofAnapa1aRussiancitythatliesonthenorthcoastoftheBlackSeaaboutfiftymileseastoftheentrancetotheSeaofAzovThegemdatestotheRomanimperialperiodandwaspresumablyfoundamongthenearby

IpresenteddifferentversionsofthispaperattheAncientHistorySeminaroftheInstitute

forAdvancedStudyinPrincetoninNovember2008andattheWorkshopforAncientSocietiesattheUniversityofChicagoinJanuary2009andIamgratefultotheaudiencesandcolleaguesinboth places for their comments and questions All of the flaws that remain are of course myown I began this essay at the Institute for Advanced Study in Princeton on a fellowshipsupported by a grant from the Andrew W Mellon Foundation as well as the Hetty GoldmanMembership Fund and I completed it as a Fellow at the Getty Research Institute in MalibuCaliforniaIamextremelygratefultotheseinstitutionsformysupportandtothededicatedstafflibrariansandcuratorswhomademyworkespeciallyfruitfulandpleasantndashIwouldliketothankDr Melnikova Irina Nikolaevna the Director of the Anapa Historical Museum for the newphotographsofthegemandforpermissiontousethemandtoProfVladimirFStolbaforhiscrucialhelpincontactingthemuseumandarrangingforthephotographstobetakenandsent

1 Inv835Thephotographs inFigures1and2arefromBLAVATSKAJA (1958)p231ForbriefdiscussionseeNEVEROV(1978)vol2p83348no50plateclxxviwhodatesthetextto2nd3rdcenturyCE

92 ChrAFARAONE

ruins of ancient Gorgippia a Greek city that flourished for more than half amillenniumbetweenthethirdcenturyBCEandthethirdcenturyCE2Thegemisofgreatinterestasitdiffersfrommostmagicalgemsinitssphericalshape(seeFig 1I2) its large size (35 cm in diameter) and its contents it begins with areferencetotraditionalGreekexpulsionritualsandendswithalistofthepartsofthehumanheadsimilartothatfoundinaHippocraticmedicalhandbook

Fig( Fig2

Becausethetextonthegemincludesaprayerforhealingandhealththereis

a good possibility that the gem was designed as an amulet but I shall arguebelowthatitwasmostprobablyusedbyaprofessionalmagicianasaminiaturehandbookandamodelformakingavarietyofamuletsforhealingthediseasesofthehead

TheText

Despitetheunusualsphericalshapeofthestonewhichisinscribedateverypointonitssurfacetheinscriptionscanbedividedsensiblyintotwocoherentgroupseachtwelvelineslong3

2Gorgippiawasfoundedinthe6thcenturyBCEasaGreekemporiumgrewtoaprosperous

citybythe3rdcenturyBCEandwaseventuallydestroyedbytheGothsin3rdcenturyCE3 I give the textofBlavatskaja andNeverovwhodisagreeonly at thepointsnoted in the

apparatus criticus Blavatskajarsquos πολsπου (line 22) can be verified by the photograph The formπολsπου(andnotπολsποδος)islistedinsomelexicaasaldquopoeticrdquoformForlines1624Ihaveinserted a vertical space to indicate the division between two columns of text On the stonehoweverthesecolumnsaredifferentiatednotbyspacebutbyachangeinthedirectionofthewritingasonecanseeinfigure2

AGreekMagicalGemstonefromtheBlackSea 93

OBVERSE

πρyenςφαρκωνcurrenποποπς φραφερεινλελαε Otildeαναενεsς αναενεsς 5 ναενεsς ναενεsς αενεsς ενεsς ενεsς10 νεsς εsς sς

REVERSEκsριεδοασουποltgtηισο[ν]τsup3θηνcurrenκsup3νntildeγεηγ4

15 περbrvbarτparaςκορυφparaςordfνκεφλ[ου][5magicalsymbols]των [6magicalsymbols]νινγος [4magicalsymbols]5σταφsλη[ς] [3magicalsymbols]πρηρυα6τραχλου λαχαληλ

20 ετmiddotπου λαροιαια7υκτparaρος κηρεαπολsπου σαηηιoumlδpoundντων [magicalsymbol]8

στpoundατος

2 φραγερειν Blavatskaja 3 το κορυφησεν κεφαλ[αου] Blavatskaja et Neverov 14 ntildeγειparaBlavatskaja21λαχλαλαηλBlavatskaja22πολsπονNemerov

4 BLAVATSKAJA (1958) prints ntildeγειpara followed (after a space) by a symbol that looks like an

enlargedgammawithalinecomingupfromthetop5IfweassumethatinthislinetheengravermistakenlycarvedaRomanAinsteadofanalpha

(seealsonote8below)thenthefoursymbolsheremightbeinterpretedasanothermagicalnameψαηφalbeitinscribedinaformatlargerthanthatofthesurroundingtext

6 This group of Greek letters bunched at the end of line 18 probably constitute a magicalnonsensenamebutsomehavesuggestedtomeperletterasthattheremaybearealGreekrubricburiedhereegπρ(yenς)sup3ugravesα (ldquofor thesakeofno fluxrdquo)DeanJonesorπρ(yenς)ρυltσgtα(ldquofor a fracturerdquo) Kotansky All of these suggestions would however break the consistentpatternofbodypartinthegenitivefollowedbymagicalnamesorsymbols

7AccordingtoBLAVATSKAJA(1958)thelastthreelettersofthisline(αια)areplacedbetweenlines20and21beyondtheendofbothlines

8ThissymbolisanoversizedRomanA

94 ChrAFARAONE

OBVERSE

Forthesendingsawayofφρακα phramphereinlelame Damnameneus amnameneus5 mnameneus nameneus ameneus meneus eneus10 neus eus us

REVERSELordIbegofyougranttheknowledgehealinghealth9

15 concerningtheheadForthebrain[5magicalsymbols]Fortheears [6magicalsymbols]Fortheeardrum [4magicalsymbols]Fortheuvula [3magicalsymbols]PrmecircrumaForthethroat Lachmalecircl

20 Fortheforehead LaroimaiaForthenostril KecircreaForthepolyp SaecircecirciFortheteeth [magicalsymbol]Forthemouth

Therubricandthesolarname

The first line of the Obverse which I translate somewhat awkwardlyabove as ldquoFor the sendingsaway of φρακαrdquo seems to be a rubric copiedfrom a magical handbook a feature that is common enough on gemstones

9RoyKotanskysuggeststomeprivatelythatgiventhesyntaxhere(ποησονratherthanδpoundς)

we should rather expect an expression such as we find on DampD 80 φsλαξον ntildeγιpara στpoundαχονΠρpoundκλου(ldquoKeepthestomachofProclushealthyrdquo)andthat theveryoddτsup3θηνcurrenκsup3νmayhideanaccusativefemininepersonalnamewiththearticle(τsup3Μαθηνακην)Inthiscasentildeγεηγwould presumably be a form of the adjective (Blavatskaja in fact prints ntildeγειpara followed by amagicalsymbol) In thatcase thefirst three linesof theReversewouldreadldquoLordIbegyoumakeMathecircnakecirc()healthywithregardtoherheadrdquoJaimeCurberainformsmeprivatelythatthesuffixακοςακηiscommoninpersonalnamesandsuggeststhatMathecircnakecircmayberelatedtothe name Mathanos documented in Olbia see ZGUSTA (1955) p195 sect 306 KotanskyssuggestiondoesnothoweverexplaintheuseofthearticlewiththenameInwhatfollowsItakeup an alternate idea that the stone is a miniature handbook for which the combined plea forldquoknowledgerdquo(forthehealer)andldquohealingandhealthrdquo(forthepatient)makescompletesense


amulets and other kinds of applied magic10 There is however no exactparallel in extant magical texts for such a rubric The word φρακον isambiguousInmagicaltextsofthisperioditcanrefertobothaldquopoisonrdquoandaldquo(hostile) incantationrdquoAndwedo in facthaveevidence that theGreeksusedamuletstoprotectthemselvesagainstboth11Theclosestparallelcomesfrom a fourthcentury CE magical handbook ldquoFor the loosening of spells(πρyenς λsσιν φαρκων)rdquo an idea that we also find at the start of a shortincantationtobe inscribedonathreecorneredostraconldquoAsstraelosChraeloslooseneveryspell(πAumlνφρακον)againstmesoandsohelliprdquo12Theverbldquoto loosenrdquo (λsειν) in this text and the cognate noun ldquolooseningrdquo (λsσις) inthepreviousonebothseemtoimaginetheundoingofsomekindofbindingspellorcurseTherealodditythen istheuseofcurrenποποπanounderivedfromtheverbcurrenποππεινldquotosendawayrdquowhichusuallyreferstopurificationrituals during which polluted materials (often called φρακα) are carriedawayortoscapegoatritualsduringwhichpollutedanimalsorpeople(oftencalledφαρακο)aredrivenoutofatownorhousehold13

We find in fact references in some magical texts to the defensive use ofsuchritualsagainstthecursesormaliciousmagicofothersThemostexplicitisa stipulation ina longcurse fromApamea inSyriawhichattempts tobindacharioteernamedHyperechiusldquohellipifanyonemaderitesofexpulsionorritesofaversiononhisbehalf(currenποποπsectςeumlδmicrocurrenποτροπsectςordfποησενntildeπmicroραsup2το)loosenloosencompletelyallaid(λsσατεcurrenπολsσατεπAumlσανβοθιαν)madeonbehalfofHyperechiussonofRemmachusoftheBlueteamrdquo14Sincethisstipulationisdesignedtoundoanypossiblehelp(βοθια)thatthe intendedvictimHyperechius may have used to protect himself against curses it seems best tounderstandcurrenποποπsectςeumlδmicrocurrenποτροπςasrepeatedritualsofescortandaversion(note the plural here as in the Anapa gem) aimed at shielding him frompreciselythekindofmalevolentmagicthatisillustratedbythisleadtabletitself

10JORDAN(2002)p6forexamplediscussesanotherRussiangemwhichalsobeginswith

instructions copied mistakenly from a handbook (ldquoThis is the logosrdquo) and he cites anotherexampleintheLouvreBONNERYOUTIE(1953)

11SeeegGMA361516and5212withKotanskyrsquoscommentsadloccforamuletsagainstpoisonthoseagainstcursesandhostileincantationsaretreatedbelowThereisasmallpossibilitythatthewordφαρκωνis(withachangeofaccent)φαρακlaquoνthegenitivepluralofthewordφαρακpoundςldquoscapegoatrdquoandthatthephrasereferstoldquothesendingawayofscapegoatsrdquondashwhichisofcoursepreciselywhatonedoeswithscapegoats(seenote13)ThewordisrarehoweverintheRomanperiodanddoesnotappearatallinmagicaltextssoitseemsimprudenttointerjectitherealthough(asweshallseebelow)scapegoatritualsareclosekintotheritualimaginedbythecreatoroftheAnapagem

12PGMXXXVIp25626413ForrecentbibliographyonthelatterseeFARAONE(2004a)FortheformerseePARKER

(1983)p2578014DT15Thecurseisfragmentarybutsincethestipulationisrepeatedtwiceinlines37the

textissecure

96 ChrAFARAONE

which is a curse that aims at preventing Hyperechius from winning a chariotrace15Thefact that theauthorof thiscurseuses thepluralnounscurrenποποπαandcurrenποτροπαintandemfurtherstrengthensthecasesincethelatter(ldquoritesofaversionrdquo) are always protective or defensive in nature16 We find a similarpairing in the late Greek lexicographer Pollux who tells us that the δαονεςwholoosencurses(οmacrλsοντεςτsectςcurrenρς)arecalledcurrenλεξκακοιcurrenποποπαοιandcurrenποτρpoundπαιοι17Thus itwouldseemthattherubricπρyenςφαρκωνcurrenποποπςat the start of the Russian gemstone is best paraphrased as ldquoFor the sake ofsendingaway(dangerousorhostile)spellsrdquo

The long word in the second line on the gemstone (φραφερεινλελαε) isprobably not Greek although at first glance the last twothirds of it seemvaguely intelligibleasaGreekphraseegφρεινλλαltgtαι18ThefirstfourlettersofthelineφραorφρανaresurelynotGreekbutarecloseinformtothecommonwayforGreeks torepresent thenameoftheEgyptiansungodaloneasRe(ΦρεorΦρη)aswellasincompoundnameslikeReThoth(Φρηθωουθ) or Re the Great (Φρεω) And if we take φραφερειν together as acompound name it resembles at least in the sequence of its consonantsφραινφιριavoxmagicainscribedonanArgivemagicalreliefwhichalsoseemstobe a compound derived from Φρε19 The remainder of line 2 (λελαε) isprobablyamagicalwordandmaywellbeavariantofthewordλαιλαpopularonGreekamulets and thought tobe a transliterationof aHebrewword that

15Theuseoftheimperativesλsσατεandcurrenπολsσατεstrengthensthisimpressionsince(aswe

sawearlier)λsεινisoftenusedinthesenseofldquolooseningrdquomagicalspellsorldquoreleasingrdquosomeonefromthemSeealsoasilveramuletfromSyria(GMA46812)whichurgesλsσατετsup3νουλιανsup3νcurrenπyenπσηςφαρακας(ldquoReleaseJulianafromallwitchcraftrdquo)

16SeeFARAONE(2004b)fornumerousexamplesoftheverbcurrenποτρπεινonamulets17PolluxOnomasticonV131Amagicalrecipeina lateantiquepapyrushandbookusesthe

verbcurrenποππεινinasimilarwayboastinghowanirontabletinscribedwiththreeHomericverses(PGMIV2170)ldquosendsawaybothdemonsandwildbeasts(καbrvbarδαοναςκαbrvbarθparaραςcurrenποππει)rdquoHere one might be tempted to say that the verb is being used in a more general way ndash likecurrenποτρπειν sometimes is ndash to mean ldquoto ward offrdquo or ldquoto protect fromrdquo but we have ampleenoughevidencethattheGreeksperformedescortritualsofthissortforexampletodealwithghostsandhauntedhousesSeeFARAONE(1992)p8283

18AnnHansonsuggestsprivatelythatthesewordscouldberenderedldquoIhavebeencommitted to carrybearrdquo or ldquoI have committed myself to carrybearrdquo If φρα or φραν is (see mydiscussionfurtheron)infacttheaccusativeformofthenameofthesungodPhreorRethenthe god may be the direct object ldquoI have been committed to carrybear Rerdquo My colleagueRobertRitnerinformsmebyemailthatiftheAnapagemwereinscarabformorhadascarabonitthenthestatementthatI(=scarab)carryRewouldmakeexcellentsensesincethescarabisasolarvehicleThesamewouldbepossibleiftherewereanimageofaboat(solarbark)oracow(sky)

19ForallofthesevocesmagicaeseeBRASHEAR(1995)p3601Thewordφραisadmittedlylesscommonbutitdoesinfactappearattheendofalonglistofmagicalnamesinaprayertothesun(PGMIV284)andwefindφραφεωνonagoldlamellaefromHeliopolisinLebanon(GMA503)


meansldquoforeverrdquo20Itwouldseemthereforethatallofline2isavoxmagicathatinsomewayorotherinvokesoracclaimsanimmortalsolarbeing

TheDamnameneustriangle

TherestoftheobverseofthisgemisfilledwithacurioustriangularformationformedbythenameDamnameneusThetriangleisproducedbywritingoutthenameinfullinthefirstlineandthenwritingitagainonthelinebeneathbutleaving off the initial letter The process is repeated linebyline until all of theletters are gone There is one other example of the name Damnameneus in awingformationonaheadacheamuletItappearsintruncatedforminamagicalrecipe for an amulet (in an early medieval Aramaic handbook from the CairoGenizah)thatliketheRussiangemhealsthehead21

amnameneus mnameneus[3MAGICALSYMBOLS] nameneus ameneusYouholysymbols meneusandholycharactecircres eneusbythemercyoftheFatherofMercy neushealtheheadofsuchandsuch eus us s

Herealthoughthefirst iterationofthedisappearingnamehasbeenlostIagree with the editors that the word should have been Damnameneus andindeedwedofindotherexamplesintheGreekcorpusofdisappearingnamesmissingtheirfirstiteration22

InRomantimessuchtriangularformationsseemtoservetwodiametricallyopposed purposes23 If they are decipherable names and appear alone oncurativeamuletstheyareusuallythoughttoworkaccordingtotheprocessof

20 SeeGMA 573 with Kotanskyrsquos comments Although I can find no precise parallel for

λελαε the range of variants of λαιλα found in other magical texts suggests a fairly fluidtraditionintowhichλελαεontheAnapagemstonefitscomfortablyegλαιλαψ(PGMII117)λαινλι(III414)λεωλα(GMA1415)λελα(GMA44and289)andλελαψ(Michel286)

21NAVEHSHAKED(1993)p192(text)199(Englishtranslationquotedhere)withPlate18(=no189613a)

22 FARAONE (forthcoming 1) Chapter 1note 15 and note 46 below It is clearmoreoverthat the layout and content of this amulet is drawn from the same Greek tradition as forinstanceapapyrusamuletfromEgypt(SM214th5thCE)whichhasasimilartriangleandthreecharaktecircres(albeitdifferentfromtheonesintheAramaicpapyrus)andcontainsasimilarprayerldquoHolycharaktecircreshealTironrdquo(shyγιοιχαρακτparaρεςθεραπεsσατεΤερονα)

23FARAONE(forthcoming1)

98 ChrAFARAONE

deletio morbi as the name of the disease or demon disappears the diseasevanishesaswell24Similartriangularshapesoncursesanderoticmagicalspellson the other hand seem to work according to a radically different principletheyareusuallyincomprehensibleornonGreeknamesandtheyseemtoworkas especially powerful instantiations of names which invoke or represent theownersofthenamesratherthaninhibitordrivethemawayOntheAnapagemandintheAramaicamuletrecipethefocus isclearlycurativeDamnameneusmoreover is (as we shall see) a comprehensible Greek name with a very oldmythological pedigree so one would expect that on the Anapa and Aramaicamuletsheisahostilefigurewhocausesdiseasesoftheheadandthathisnameandpowerarethuserasedsimultaneously

Butwho is Damnameneus and why is he associated onboth the Aramaicand Anapa amulets with diseases of the head The fifthcentury BCE writerPherecydes identifies Damnameneus as one of the Idaean Dactyls (literallyldquoFingersrdquo)agroupwhichhedividesintotwoldquohandsrdquothoseontheleftwhowere male and cast magic spells (γpoundητες) and those on the right who werefemaleandloosenedmagicalspells(currenναλsοντες)ThisschemeofcourseplacesthemaleDamnameneusamongthesinistercastersofspellspresumablythoseof a hostile nature25 The female group who loosen spells may on the otherhand perform a protective function like Photiusrsquo δαονες who ldquoloosencursesrdquo and are called among other names currenποποπαοι ldquothose who sendaway(iecurses)rdquoSimilarlydangerousandchthonianconnectionsreappearinour scanty evidence for Damnameneus in archaic epic poetry in a fragmentfromthe7thor6thcenturyBCEPhoronis(apoemofunknownauthorship)26wehear that ldquogreat Damnameneusrdquo was a wizard (γpoundης) a codiscoverer of ironand a servant of Adrasteia a goddess whose name means ldquoInescapablerdquo andwhowasherselfassimilatedintheclassicalperiodtoNemesisandthenintheRomanperiodtoAnankeandFateThusitwouldseemthataritualcurrenποποπcouldwellbeanantidoteforDamnameneusandtheothermaleDactylsofthelefthandasearlyastheclassicalperiod

ThewordDamnameneuswasalso includedasoneofthesixEphesiagramImatapowerfulmagicalwordsthatwereusedthroughouttheRomanEmpireinoralincantationsandoninscribedamuletstoprotectpeopleandplacesshyσκιονκατσκιονλξτετρξδαναενεsςαEcircσια27Recentlywehave learnedthatsome

24 See eg HEIM (1892) ad no 97 and DORNSEIFF (1925) p5859 and 6367 For full

bibliographicsurveyseeOumlNNERFORS(1993)p1626725FGrH3F47(JACOBY)Thetermγpoundητες isageneralwordformagicianorsorcererbut

heresincetheγpoundητεςarediametricallyopposedtothecurrenναλsοντεςwemustimaginethattheycasthostilespellsForrecentdiscussionsseeJOHNSTON (1999)p105andBLAKELY (2007)p4750ClementStromata515132saysthattheDaktyloiinventedincantations(ordfπcedilδα)

26BERNABEacute(2003)frag2327ForthemostrecenttreatmentwithafullcitationofallGreektextsseeBERNABEacute(2003)


oftheEphesiagrammataarecorruptionsofwhatwereoriginallycomprehensibleGreek words on lead amulets from lateclassical Crete Sicily and MagnaGraecia28ThefirsttwowordsshyσκιονκατσκιονforexamplenowappeartobeacorruptionofordmσκεκατsectσκιερlaquoνthefirstthreewordsofagrimhexametricalnarrativeaboutDemeterandherdaughter

ordmσκεκατsectσκιερlaquoνoumlρωναλαναυγεχmiddotρcedilΠερσεφpoundνηςordfκκπουshyγειπρyenςcurrenολγyenνcurrenνγκETHτsup3ντετραβοναπαςaringγηνOtildeητροςoumlπηδpoundναEgraveγrsquocurrenκααντορpoundανασοθαλεροογλακτοςhellip

When()undertheshadowymountains inthedarkgleaminglandachild leadsof necessity from the garden of Persephone at milking time the holy fourfootedservantofDemeterthegoatwithherceaselessflowofrichmilkhellip

Two of these amulets preserve an additional hexameter of great interestOtildeαναενε δασον δmicro κακlaquoς currenκοντας currenνγκα[ις] (ldquohellip O Damnameneus [=Subduer]brutallysubduetheunwillingoneswithconstraintsrdquo)29HeretoothenameDamnameneus(oneoftheEphesiagrammata)appearsatthestartofaversesuggestingperhapsthatthefamousgrammatamayhaveoriginallyservedasincipitsdesigned to help sorcerers recall the first verse of each section30 If as seemsprobablethisversebelongstothesamenarrativeastheoneaboutDemeterandPersephone in a dark land it seems likely that here too Damnameneus is acharacterconnectedwithcursesorother formsofchthonicconstraint Indeedthefiguraetymologica(ldquoOSubduerhellipsubduerdquo)recallsasimilarappealtoanothertraditionally compulsive force of the underworld who sometimes appears oncursetabletsldquoOHermesRestrainerrestrainthewitsthetongueofKalliasrdquo(icircρparaκ+τοχεκ+τεχεφρναςγλlaquoτταντοΚαλλου)31SucharolefitswellofcoursewithDamnameneusrsquo membership as one of the sinister Dactyls a γpoundης who castsharmfulspells

TheancientsplausiblyderivedhisnamefromtheGreekverbldquotosubduerdquo(δνειν)andClementofAlexandriaclaimedonthetestimonyofanobscurePythagoreannamedAndrokydesthatthenamemeansldquotheconqueringsunrdquo(plusmn regλιος plusmn δαζων)32 Some of the appearances of Damnameneus in themagicalpapyriclearlysupportClementrsquossolarexplanation33butBonnerwas

28SeetheongoingworkofJORDAN(1988)(1992)and(2000)29 Line7of the fourthcenturyBCEtablet fromPhalasarnaCrete and line8of the fourth

centuryBCEtabletfromEpizepherianLocrifortextanddiscussionseeBERNABEacute(2003)p131430SeeJUDGE(1987)forthesimilaruseofincipitsofpsalmsandgospelsinmagicaltextsasa

prompttorecitethewhole31AthirdcenturyBCEAthenianbindingspell(DTA88)32Stromata5845FordiscussionofthesolarDamnameneusseeBONNER (1950)p201

andBLAKELY(2007)p525333Hisnameshowsupforexampleasthenameofthesuninthefourthhourwhenittakes

theformofabull(PGMIII510)andinarecipeforamagicalringwearetoldtoholdthering

100 ChrAFARAONE

correct to stress as well Damnameneusrsquo underworld connections in Romaneracursesandhostileeroticcompulsionspells forexample at theendofalongeroticspelladdressedtoHekateEreschigalwherewefindaninvocationof Ζε δη Otildeαναενε34 or in an elaborate curse against charioteers whereDamnameneusappears inastringofnames thatbeginswithHeliosMithrasand ends with Zeus Chthonius (Hades) γιστε Μθρα νααζαρ ανααριαOtildeαναενεΖεΧθmiddotνιε35Damnameneushas thesameambiguousstatusonmagicalgemstones36

All thissuggests then thatDamnameneusbeganhis longcareer inGreekmagical spells as an underworld punisher who ldquosubduesrdquo the unwilling deadandpresumablyndashgivenhisroleincursesndashthelivingaswellNotsurprisinglyheoftenappearstogetherwithAdrasteiaAnankeandtheFatesAtsomepointintheRomanperiodhoweverheprobablytakesonnewsolarpowersandhisnameisunderstoodtomeanldquothesubduingsunrdquoTheevolutionofDamnameneus fromunderworld subduer to solardeity couldoccuronly in theRomanperiod after Helios has been equated with or assimilated to the sun gods ofMesopotamia (Shamash) andEgypt (Re)whomadenightly trips through theunderworld and thus were themselves important underworld powers whocould for example be called upon to send up a corpse for necromantic sessions37A related feminine formof thenameOtildeανονηdesignatesHekateSelene who seems to have a similarly diverse range of chthonic and cosmicassociationsinmagicaltexts38

uptotherisingsunandrecitealonginvocationthatagainaddressesthesunbyallofitsnames(PGMXII270350)

34PGMIV2775279035PGMIII80and10136Hisnameappearsforexampleinthenominativeonthereverseofagemofyellowjasper

thathassolarmotifsontheobverse(BM251)butalsointhevocativeonadarkgreenjasperthatdepicts the Osirismummy with other chthonic symbols (BM 9) It is used most consistentlyhowever on gemstones connected with hostile erotic magic appearing for instance twice incombinationwiththemagicalnameνικαροπληξ(DampD325and327)onthebackofgemstonesofEros one of which depicts him burning Psyche in the form of a butterfly Gems of this typeoften include in their design a statue of Nemesis her famous wheel or the adverb δικαως(ldquojustlyrdquo)allofwhichseemtosuggesttheinexorableandpunitivenatureofthespellThistooisatypeofgemstoneusedbymentolauncheroticattacksonwomenSeeLIMCsvldquoAdrasteiardquoandldquoNemesisrdquo

37FARAONE(2004c)38HekateSelene inher roleasDamnamenecirc is a lunargoddesswithpowers tocontrol the

cosmos but she is also a powerful underworld deity to whom binding curses and compulsiveerotic spellsareaddressedTheparallelswithDamnameneusare striking see forexampleherrole in an erotic curse tablet (SM 49) which ends with a series of powerful names of ldquoLadyHekateArtemisrdquo (3954) Otildeανfrac34 Otildeανολυκανα Otildeανππη Otildeανοενα Otildeανοβαθιρα OtildeανοβαθιριOtildeανοεναOtildeαηαωνη andOtildeαηαωνηιThestringendswith [Νειχαρ]οπληξ ordmντινpoundνσου [τpound] τpoundξονεAacuteς τsup3νκαρ[δανΜατ]ρlaquoνας (ldquo[Neichar]oplecircxaimyourbowagainst theheartofMatrocircnardquo)SeealsoahymntothegoddesswhereKronoshimselfinorderthatallthethingsinthecosmosremainsteadfast issaidtohave inscribedthescepterofHekatewiththefollowing


Expulsiverituals

Letus return then toaproblemraisedearlierwhydoes theauthorof theAnapagemrefertohischarmorrecipewiththerubricldquoForthesendingsawayof(hostile)charmsrdquoinsteadofthemorecommonldquoForthelooseningof(hostile)charmsrdquo How will this heal the head of the sufferer And how can theDamnameneus triangle accomplish either There seems in fact to be slippageherebetweentheheaddiseasestobecuredthemagicalactions(thehostilespellsthatmustbeescortedaway) and the agentof thesespells (thedemonicγpoundητεςwhomustlikewisebesentaway)WeseethesameslippageinalongsilveramuletfromBeirut(4thCE)whereanexorcismbeginswithapleatoprotecttheowneroftheamuletldquofromallspells(φρακα)andbindingcurses(καταδσατα)rdquobutends with the command that ldquoall you male demons (currenρσενικ) and all youfrightening binding spells (καταδσατα) flee fromAlexandra whom Zoe bore(8992)hellipsoyoudonotbewitch(φαρακον)her(9697)rdquo39Heretheuseoftheverbldquotofleerdquo(φεsγειν)isappropriatetoademonwhoisanthropomorphicallyortheriomorphicallyimaginedbutnottotheκαταδσαταNotetoothatitisthemaledemonslikethoseDactylsoftheldquolefthandrdquowhoaretoldtofleealongwiththe hostile spells A similar kind of confusion or ambiguity is revealed in therubricsofanamuletusedtoprotectagroveoftreesinSicilyitreferstoitselfasaldquoloosener and pursuer against every sorceryrdquo (lines 1518 currenναλυτικyenν καbrvbar currenποδιωκτικyenνπρyenςπAumlσανφαρακαν)andon the reverseldquoaphylacterionagainstallsorcery (πρyenς πAumlσαν φαρακαν)rdquo40 This is an amulet that both unties curses(currenναλsειν) but also chases them away (currenποδιmiddotκειν) Here too the first verb isappropriateforcursesbutthesecondonlyfortheagentsofthecurse

ThelanguageofflightandpursuitisinfactquitecommononGreekamuletsand from quite early on A fourthcentury BCE lead amulet from Crete forexamplecommandsldquoFleeatoncefleeshewolffleedogatoncehellipRavingletthem run each to his own homerdquo The Augustanera ldquoPhilinna PapyrusrdquoassimilatesldquopainoftheheadrdquotowolfandhorsedemonsandbidsthemtofleeaswellldquoFleepainofthehead[Lion]fleesunderarockandwolvesfleeandsinglehoovedhorsesfleepropelledbytheblowsofmyperfectcharmrdquo41Bothcharms

words (PGM Hymn 183941) Otildeανfrac34 Otildeανονη Otildeαασνδρα Otildeανοδαα The relatedfemininenounδανανηismoreoverasynonymforκατανγκηandreferstoamagicalspellorplantusedinhostilemagictosubdueorconstrainitsvictims(seeLSJsv)

39GMA52lines121340 MALTOMINI (2008) Appendix no 10 dates the text itself ldquonot before 6th CErdquo but the

rubricsinthetextitselfsuggestthatitdescendsfromanearliertraditionindeedthedrawinginLIBERTINI (1927)p105showsthat the first rubric is indentedandseparatedfromthe text insuchawayastosuggestitwascopieddirectlyfromahandbook

41Leadamulet fromPhalasarnaCreteφε[γ᾿]EumlαφεγελsκαιναφεγεκsωνEumlασshellipαινpoundενοι δltρgtντων πρyenς δmiddotατα αntildeτο ograveκαστος see JORDAN (1992) for the best text anddiscussionldquoPhilinnaPapyrusrdquo(PGMXXandSupplHellenisticumno900)φεγ᾿oumlδsν[η]κεφαλparaς

102 ChrAFARAONE

moreover command the theriomorphic demon to go back ldquoeach to his ownhomerdquo or ldquounder a rockrdquo that is to the wild and uninhabited places wheredemons should be living I have argued elsewhere that these formulae wereoriginallyorallyperformedandaccompaniedbysomeexpulsiveritualorgestureaswecanseeinafragmentofAristotlewhodescribesascapegoatritualinwhichthe plague is commanded to flee to some crows as they themselves are flyingaway42 In theRomanperiodwefindapursueraddedto thefleeformulaasanadditionalthreatTheearliestis inacureforimpetigopreservedintransliteratedGreekbyPlinyinwhichthediseaseis(inthiscase)assimilatedtobeetlesandtoldldquoFlee(φεsγετε)beetlesafiercewolfpursues(διmiddotκει)yourdquo43Intwocasesthefleeformula isaccompaniedbyan imageOnagemstonedepictingPerseusholdingtheheadofMedusaforexampleonereadsldquoFleegoutPerseus(διmiddotκει)pursuesyourdquo and on another with Herakles strangling the Nemean Lion we findldquoWithdraw(currenναχmiddotρει)bile thedivinity()pursues(διmiddotκει)yourdquo44Inallof thesecases then theaddresseeof thecommand iseither thedisease itself (ldquogoutrdquoorldquobilerdquo)orananimalortheriomorphicdemonthatisassimilatedtotheillnessforexamplethebeetlesinPlinyrsquoscharmorthewildanimalsinthePhilinnapapyrus

Asimilar scenarioofpursuit and flight is implicit in a silver amulet formigraine

FormigraineheadacheAntauracameoutoftheseaSheshoutedlikeahindShecriedoutlikeacow

Artemis of Ephesus went to meet her (saying) ldquoAntaura where are you goingrdquoldquoInto thehalfpartof thehead (ieof thepatient)rdquoldquoNodonotgo into thehalfpartoftheheadrdquo45

φεsγειδmicro[λων]ntildeπyenπτ[ρα]νacircφεsγουσινδmicro[λs]κοιφεsγ[ουσι]δmicromiddotνυχες[iumlπ]ποι[macrενοι]πληγαςntildeπ[ordfparaςτελαςordfπαοιδparaς]FordiscussionseeMAAS(1942)

42Aristotlefr496(ROSE)ldquoAristotlerelateshowwhenaplaguegripped(Boeotia)andmanycrowscame thepeoplehunted themdownandafter theyhadpurified themwith incantations(περικαθαροντας microπαοιδας) they released them alive and uttered a spell against (microπιλγειν) theplagueφεγ᾿ordfςκpoundρακας(Fleeto(the)crows=Goawaywiththecrows)rdquoForfulldiscussionseeFARAONE(2004a)p219

43PlinyNaturalishistoriaXXVII75100forthebesttextseeEDMONDS(1959)p542544no38aφεsγετεκανθερδεςλsκοςshyγριοςεδιmiddotκειOtherexamplesinclude(HEIMnos57and58)ldquoFleefleeobileofpoisonthecrestedlarkpursuesyourdquoandldquoFleefleeastrongerone(ieagod)pursuesyourdquo

44HEIMno59and60IgivethetraditionaltranslationherebutasPRENTICE(1906)p139notesthewordθεον(ifthatistherightrestoration)isoddlyneuterhereandmightactuallyrefertoldquosulfurrdquoamaterial thatwas thought tomakedemonsfleeAmuletcaseshave infactbeenfoundfilledwithsulfur seeeg JOHNSPOTTER (1983)p99no30 (agoldexamplefromtheldquoThetford Treasurerdquo) who cite another example in the British Museum DUNBABIN DICKIE(1983)p23discusshollowgoldfoilfiguresofPthonosusedaspendantsandmentioninpassingonethatcontainedsulfur(alsointheBritishMuseum)

45GMA13


AsinthecaseoftheAnapagemstonethistextbeginswitharubricInthe

dramatic scene that follows the goddess confronts Antaura a demon whosenamemeans something likeldquocontrarybreezerdquoThe restof the text is a shortdialogueinwhichArtemisquestionsthedemonandthencommandshernottoentertheheadoftheowneroftheamuletThesilvertabletbreaksoffherebutaseriesofGreekrecipesofByzantinedatepreservefullversionsof thesamedialogueinwhichJesusassumesArtemisrsquorolealltheselaterChristianversionsendwithhimorderingthedemontoleaveegldquoLookhereDonotgointomyservantbutflee(φεsγετε)andbeoff(ntildeπγετε)tothewildmountainrdquo46

In all of these ldquofleeformulasrdquo the incantation itself either commands thedemontofleeorquotesanauthorityfigure(ArtemisofEphesusChrist)intheactofdoingsoTheAnapagemcallsitselfancurrenποποπbutdoesnotinfactenactsucharitualinaneasilyrecognizablemannerThereareforexamplenocommandstoDamnameneustofleeAsitturnsoutwefindthesameequationof disappearing name and fleeing demon in a recipe for an ivyleaf amuletdesigned to cure the pain of a sorethroat47 It appears in Chapter 18 of theTestament of Solomon a text in which protective and curative recipes arepresentedasconfessionsthatthelegendaryKingSolomonelicitsfromavarietyof diseasecausing demons At 1837 the text quotes the confession of thedemon responsible for sore throat and his words survive in two differentversions

PAPYRUSVERSION48

ordfντο]ςπαριltσgtθοιςκαbrvbarordfντOgraveκον[ι]καbrvbarordfντfrac12φρυ[γγ]ιπ[poundνονποιlaquoordfντιςε]Aacuteςφsλλονκισσ[ο]γ[ρ]ψ[ETHldquoσο]γρυκυλrdquoβοτρυοειδmicroςcurren[helliphelliphellipκαbrvbarπ]εριψETHκαbrvbarφεsγω

Inth]etonsilsandintheuvulaandinthepharynx[IcausepainIfanyone]inscribesonanivyleafSogruokylinagrapeclustershape[helliphellip]andtiesitonIalsoflee

MANUSCRIPTVERSION49

46ThetwootherversionsquotedinfullbyKotanskyendasfollowsldquoGoofftoMtArarat

hellipflee(φεγε)migrainehellipfromtheservantoftheLordrdquoandldquoDepart(currenναχmiddotρησον)fromthelimbsandbonesofGodrsquosservantrdquo

47WhatfollowsisanabridgedandsimplifiedversionofFARAONE(2009)p15916548 I follow the brilliant reconstruction and discussion of DANIEL (1983) who uses as his

guidefragcdlines1518Apapyrusversionofthespellwaspartofarotulus(averticalscroll)that contained only chapter 18 of the Testament and apparently circulated independently as amagicalhandbook

49ForthistextseeMCCOWN(1922)ThewordcurrenναχωρςisinhalfbracketsbecauseitonlyappearsinRecensionAMytranslationfollowsJACKSON(1988)p5556whosaysofcurrenναχωρςldquoalthoughnosuchwordisattestedforanystageoftheGreek languagerdquocurrenναχωρς issomehowldquomeanttodescribetheprocessoflsquowithdrawingrsquooneletterorsyllableatatimefromthemagicalwordλυκοργοςandinthismannersympatheticallytoeffectthedemonrsquoslsquowithdrawalrsquofromhishostrdquoMASTROCINQUE(2008)p9899suggestslessconvincinglythatthewordisamistakefor

104 ChrAFARAONE

ordfsectντιςεAacuteςφsλλακισσογρψειldquoΛεικουργοςrdquoβοτρυδyenνcurrenναχωρςεsup2θAEligςcurrenναχωρlaquo

If anyone inscribes on ivy leaves Lycurgus in a grapecluster shape receding()immediatelyIrecede

Aftertheadverbβοτρυδpoundν(lsquoingrapeclustershapersquo)oneofthemanuscripts(P)addsanillustrativeexplanation50

ΛΥΚΟΥΡΓΟΣ ΥΚΟΥΡΓΟΣ ΚΟΥΡΓΟΣ ΟΥΡΓΟΣ ΥΡΓΟΣ ΡΓΟΣ ΓΟΣ ΟΣ Σ

In both versions of this recipe then the act of inscribing the disappearingname (ldquoIf you write helliprdquo) results in the flight of the demon using the samevocabularythatwesawintheotherexpulsionritualsldquohellipthenIflee(φεsγω)rdquoandldquoimmediately I withdraw (εsup2θAEligς currenναχωρlaquo)rdquo The disappearing names then onboth the Anapa gem and in the Testament recipe are designed to force twodemonstofleeandbothofthemhavenamesknownfromearlierGreeksources

There seems moreover to be a consistent connection between illnesses oftheheaddemonsandexpulsionritesTheAugustaneracharmintheldquoPhilinnaPapyrusrdquoaswesawisfiledundertherubricldquoforheadacherdquo(πρyenςκεφαλαργαν)anditbeginswithanimperativendashldquoFleepainoftheheadrdquondashandthenquicklyassimilatesthisheadachetowolfandhorsedemonswhofleeundertheblowsofthespeakerrsquosincantationTheAntauraamuletinscribedaboutacenturylaterhas the rubric ldquofor migrainerdquo and likewise imagines a cure that is quite like anexpulsiveritualthedemonwhoisabouttoentertheheadofthepatientisforcedto flee instead to the head of a bull grazing far away on a mountain ThedemonessAntauraismoreoverassimilatedtoanimalswhensheisdescribedasshoutingldquolikeahindrdquoandcryingldquolikeacowrdquoDamnameneusandLycurgusontheotherhandseemtobe imaginedanthropomorphicallybothhaveaformerlifeinGreekmythwheretheyperformedhostileactsandintheRomanperiodbotharethoughttobethecauseofspecifichumanpathologiestheformerforthe head and the latter for the throat Both moreover are escorted away orotherwiseforcedtofleebymakingtheirnamevanish

currenναχωρες and that whole phrase Λυκοργος currenναχωρες (ldquoLycurgus you will go awayrdquo) wassupposedtovanish

50Anothermanuscript(N)hasaversionthatismissingthefirsttwoiterationsΚΟΥΡΓΟΣΟΥΡΓΟΣΥΡΓΟΣΡΓΟΣΓΟΣΟΣΣ


Thereversesideofthegem

The reverse side of the gemstone begins with three lines of deferentialprayerldquoLordIbegofyougrantknowledgehealingandhealthconcerningtheheadrdquoThesecondhalfofline3andthentheremainingninelinesdividedownthemiddlewithadifferentpartoftheheadnamedinthegenitivecaseontheleftsideandthenmagicalsymbolsormagicalnamesontheright(inthefinallinethewordστpoundατοςapparentlylacksitscorrespondingsymbolsorword)

15 ordfνκεφλ[ου] [5MAGICALSYMBOLS]των [6MAGICALSYMBOLS]νινγος [4MAGICALSYMBOLS]σταφsλη[ς] [3MAGICALSYMBOLS]πρηρυατραχλου λαχαληλ

20 ετmiddotπου λαροιαιαυκτparaρος κηρεαπολsπου σαηηιoumlδpoundντων [MAGICALSYMBOL]στpoundατος

ThispartoftheinscriptionseemstobesomesortofkeyorcodebookthattellsuswhichmagicalnameorsymbolwemustusetocureapainorprobleminthecorrespondingbodypartThusforexampleifwehaveapatientwithasore throatwe runour fingerdown the left sideuntilwe reachldquothroatrdquoandthenwediscoverthattheappropriatemagicalwordisldquoLachmalecirclrdquo

Themagicalsymbolsandnamesthatappearintherightcolumnareunfortunately all unknown in other extant magical texts although there are a fewnear parallels51 The order in which these ten parts of the head are listedhoweverisabitoddandthereforesignificant

51Thewordλαχαληλ(20forthethroat)soundslikesomekindofangelnameorHebraized

word forwhich there are a fewparallels for instance thewordλαχαιαλιαλι inscribed twicewithin a tabula ansata in the field of picture of a lionheaded man gazing back at a decapitatedheadthatheholdsinhisrighthand(DampD308)SeealsoSIJPESTEIJN(1975)p272no3forablackobsidiangemstoneinscribedwithλαχιλη[]andTestamentofSolomon85fortheprotectiveangel ldquoLamechialrdquo The magical word λαροιαια (21 for the forehead) is as far as I knowcompletely unparalleled and the only magical word similar to κηρεα (22 for the nostril) isκηριδευ which appears as part of a logos on gemstones σηεα καντευ κοντευ κεντευ κηριδευδαρυνγολυκυνξ (seeDMGp520 sv)Thefinalmagicalword(23forapolyp inthenostril) isσαηηιOnepossibleparallelisaportionofthefamous100letteredαθηζεφωιlogosσαησι

106 ChrAFARAONE

1brain2ears (orifice)3eardrum (smallerpartwithin)4ldquograpeclusterrdquo (smaller[pathological]partwithin)5throat (orifice)6forehead7nostril (orifice)8ldquooctopusrdquo (smaller[pathological]partwithin)9teeth (smallerpartswithin)10mouth (orifice)52

Thelistisapparentlycomposedoftwoparallelsequencesoffiveitemseachbeginningatapositionontheupperpartofthehead(nos1and6)andthenmoving downwards to include two pairs of body parts Note also that theauthorofthistextrepeatedlypairsanorifice(earthroatnoseandmouth)withone of its internal parts (eardrum ldquograpeclusterrdquo ldquooctopusrdquo and teeth) andthat two of these smaller internal parts have metaphorical names that refersolelytopathologicalconditionsThewordldquograpeclusterrdquo(σταφυλ) inno4referstotheuvulawhichwhenitisswollenfrominfectionduringasorethroatresembles a tiny purple grapecluster at the back of the throat Likewise thewordldquooctopusrdquo(πολsπος)inno8describesamalignantgrowthinthenostril

Wesometimesgetsimilarlistsofbodypartsoncursetabletswhichspecifyndashofteningreatdetailndashtheextentofthebindingorparalysisintendedforthevictim None of the extant examples however seem to follow the patternfoundonthisgemstoneOfthosethoroughlysurveyedbyVersnelonlythreeevencomeclosebuttheirdifferencesareastellingasthesimilarities53AfirstcenturyBCELatincurseforexampleliststheldquoneckmouthcheekteethlipschin eyes forehead and eyebrowsrdquo54 and another the ldquohead foreheadeyebrowseyelidspupilsnostrilslipsearsnosetongueandteethrdquoAnearliersecondcentury BCE Greek curse likewise has an eclectic list ldquohair faceforehead eyebrows eyes eyelids nostrils mouth teeth ears throat andshouldersrdquoNoneof these three exampleshoweveroffer agoodparallel fortheRussianamuletandtheprominenceoftheeyesorpartsoftheeyesonallthreehighlightsthefactthatourgemstoneneglectstheeyesentirely

ThereishoweveralistwithfairlycloseparallelsintheHippocratictreatiseDeaffectionibuswhichoffersaneclecticsurveyofthepartsofthehumanbodyandsuggestionsaboutwhattodoifthepatientfeelspaininaparticularpart55

52 Much of the discussion that follows previously appeared in FARAONE (forthcoming 2)where I argue that this gem and a series of wanderingwomb amulets show how doctors andsorcererssharedmanycommonideasandtechniquesintheRomanperiod

53VERSNEL(1998)54DT135a55POTTER(1988)p45


or ifthatpartswellsupItfunctions inshort just liketheRussiangemstoneexceptthat itoffersbriefmedicalexplanationsandadvicefortreatment(bothbased on Hippocratic humoral theory) instead of magical symbols or namesThetreatisebeginswithachapteronthehead(25)whichisdividedintosevensections each devoted to a different part of the head or face Each sectionbeginswithasomewhatformulaicconditionalsentenceforexampleldquoIfpainsfalluponpartXitisbeneficialtodoYrdquoThechapterisorganizedasfollows(Igivetheprotasisofthefirstsentenceofeachsectioninthechapter)56

Eacuteνordfςτsup3νκεφαλsup3νoumlδsναιordfπσωσιhellip(Ifpainsbefalltheheadhellip)EacuteνordfςτsectIgraveταoumlδsνηordfπσETHhellip(Ifpainbefallstheearshellip)Eacuteνordfςτsectπαρsectτsup3νφρυγγαφλεγανETHhellip(Iftheareaalongthethroatswellsuphellip)EacuteνδmicroτsectοiquestλαEacuteτlaquoνntildeπyenτsup3νγλlaquoσσανφλεγανETHhellip(Ifthegumsoranyoftheplacesbeneaththetongueswelluphellip)Eacuteνδmicrodegσταφυλsup3κατακρεασθOgraveκαbrvbarπνγETHhellip(Iftheinflameduvulahangsdownandchokes[iethepatient]hellip)sup1σαδmicroπερbrvbaroumlδpoundνταςγνεταιcurrenλγαταhellip(Howevermanypainstherearearoundtheteethhellip)EacuteνδmicroordfντOgraveugraveινbrvbarπmiddotλυποςγνηταιhellip(Ifapolypformsinthenosehellip)ταταmicroνsup1σαcurrenπyenτparaςκεφαλparaςφsεταινοσαταπλsup3νoumlφθαλlaquoνταταδmicroχωρbrvbarς

γεγρφεται(Thesearethediseasesthatarisefromtheheadexceptthoseoftheeyeswhich

willbedescribedseparately)

The parallels between the Hippocratic list and themagical one are significantBothforexamplegenerallyfocusonthepartsof theheadthatmaybesubjected to a pathology but both break this pattern by listing the same twotermsforpathologicalgrowthsinthethroatandnosetheldquograpeclusterrdquoandtheldquooctopusrdquoBothlistsmoreoverseeminterestedinhealingthesameareasandstartoutatleastinasimilarorder

Gemstone1brain2earsandeardrum3ldquograpeclusterrdquoandthroat4forehead5nostrilandldquooctopusrdquo6teethandmouth

Deaffectionibus251head2ears3throat4gumsandtongue5ldquograpeclusterrdquo6teeth7ldquooctopusinthenoserdquo

56ManythankstoLesleyDeanJonesforbringingthistexttomyattention

108 ChrAFARAONE

Thelistonthegemstoneaswesawmakesonetripdownthesidesofthe

headandthenreturnstothetopagain(forehead)foraseconddescentdownthemiddleofthefaceendingwiththemouthThelistinDeaffectionibus25onthe other hand makes an identical first trip down the sides of the head butthen reverses direction and goes up the middle of the face and stops at thenoseBothmoreover ignore theeyesentirely a lapse thatmakes senseoncewe read the final lineof thechapteron thehead in theDeaffectionibuswhichexplainsthatthediseasesoftheeyeswillbetreatedseparately57

Amuletorminiaturehandbook

Finallyhowcanweconnect thecomplicated listontheldquomedicalrdquosideofthisamuletwithitsldquoritualrdquosideAtfirstglancetheredoesnotseemtobeanyconnectionatallButheretheparalleltextfromtheCairoGenizah(discussedearlier)isquitehelpfulbecauseintheAramaicrecipeanamuletinscribedwiththe disappearing name of Damnameneus also contains a prayer to somemagicalsymbolsldquotohealtheheadrdquoofthepatientItisprobablynotthereforea coincidence that the prayer on the reverse of the Anapa gem is also concernedwiththeheadandthatthelistofthebodypartsislimitedtoplacesontheheadandfaceTheimplicationhereisofcoursethatdiseasesoftheheadarecausedbyDamnameneuswhohaspresumablybeensentasanagentbythecurses(φρακα)ofothersThisisIsuggesttheonlywaywecanconnectthehealingprayeron the reverseof theAnapagemwith the rubricon the frontwhichstatesthatthegemstoneisdesignedldquoforthesendingsawayof(hostile)incantationsrdquoWe shouldalso ask finally towhatgenreofmagical textdoestheAnapagembelongItbeginsandendsas if itwereahandbookrecipe itstartswitharatherelaboraterubricandcloseswithacodedlistspecifyingbodypartsandpathologiestobehealedButiftheauthorofthelistonthereverseoftheAnapagemstone intended for it tobe aminiaturehandbookwhydidhereduceittosuchasmallsizeAndwhydidheinscribeitonagemIthinkthatbothquestionshavethesameanswer

Aswasmentionedearlieritisusuallythecasethatwhenhandbookrubricsand short instructions show upon a gemstone or a silver amulet weassumethat they are inscribed bymistake58 but it is surely not the case that a scribeaccidentally copied nearly the whole reverse side of the Anapa gem from ahandbookWhat ismore to judge fromotherhandbook recipes for amuletsthetextonthegemstonestrategicallyleavesoutsomeimportantinformationItdoesnottellusforinstancehowtousethesymbolsandnamesthatappearonthelistSincethesymbolsatleastareunpronounceablewemustassumethat

57IamgratefultoAnnHansonforthereferencetothistextForamorethoroughdiscus

sionofthemedicalparallelsandmoreexamplesseeFARAONE(forthcoming2)58Seenote10above


theywerenotspokenaloudbut rather thatallwere tobe inscribedonsomemediumandindeedGreekmagicalhandbooksalmostalwaysspecifythekindofmediumndashaspecifictypeofgemleaformetaltabletndashonwhichthenameorcharmshouldbeinscribedIsuggestthattheauthoroftheAnapastoneleftthis informationoutbecausehehas infactsignaledtouspreciselywhatthemediumisandpreciselyhowitistobeinscribedineachcasewearetotakeanagategemstone(iethemediumoftheAnapastoneitself)inscribetheobversewiththesolarnamePhramphereinlelamefollowedbytheDamnameneustriangleandtheninscribethereversewiththeprayerforhealingThisistheallpurposeheadcureTheonlypartoftherecipethatwillvaryisthespecialsetofsymbolsorthespecialmagicalwordndashegfortheearsorthethroatorthenostrilsndashthatwillbeaddedonthereverseofthegemtocureaspecificailmentoftheheadTheAnapagemisinshortbothahandbookandamodelforaseriesofagateamuletsforhealingvariouspartsofthehead59

Wefindsimilarpatternsinsomeoftheomnibusrecipesinthelaterpapyrushandbooks Such recipes often prescribe a primary object or text which canthenbeslightlyaugmentedoralteredfordifferentpurposesTherecipeentitledldquoDivineAssistancefromThreeHomericVersesrdquoisagoodexampleofthetypeitstartsoffbydirectingustoinscribethreehexametersontoatabletofirontospeakaformulaoverthetabletandthentoconsecrate itwithaspecialritualThis inscribed and consecrated tablet then becomes the core of a series ofdifferentmagical spells that I summarizeherehighlighting the appearanceoftheirontabletineachvariation

For an oracle place under the iron tablet a laurel leaf inscribed with a spellldquoABRAAyouaretheonewhorevealsallthingsMARIAPHRAXrdquo

For wrecking chariots burn garlic and snakeskin and inscribe a different spellona tin tablet that isburied inagravefor threedaysalongside the iron tablet60ThespellldquoNEBOUTOSOUALEcircTHBEUERBEcircTHPAKERBEcircTHandOcircNIOUTHoverturnsoandsoandhiscompanionsrdquo

Forspellsthatrestraininscribeadifferentspellonaseashellthatisburiedinagrave of an untimely dead person but carry the iron tablet with you The spell ldquoIOcircBOLCHOSEcircTHIAKOUBIAIPATATHNAXERBEcircTHIOcircPAKERBEcircTHrdquo

For charm and lovespells inscribe a different spell on a gold tablet that hasbeen placed under the iron tablet for three days then carry it (the gold tablet) ThespellldquoMYRIMYRINESMACHESNOcircNrdquo

59Therearemanyexamplesofmagicalrecipebooksthatincludeadrawingasamodelforan

amuletorcursebutIknowofonlyoneotherexampleofathreedimensionalmodelofthissortabronzemodelfoundinthegoldsmithrsquosshopinAlexandriaEgyptthatwasapparentlyusedtomakehollowgoldfoilphthonosamuletsseeDUNBABINDICKIE(1983)p23

60The instructionshereareabitconfusedJudgingfromtheothersections inthissectionthesorcerer isprobablysupposedtocarryboththe irontabletandortheother inscribeditem(egthetintablet)

110 ChrAFARAONE

Forfetchingspellsburnrosesandsumacthenwriteadifferentspellonmyrtle

leaves and put them under the tablet The spell ldquoSTENERIOcirc ARROcircRIPHRASISYYYYIIIIfetchhersoandsoforhimsoandsordquoWearitonawoolencord

Thesharediteminallofthesedifferentrecipes istheirontablet inscribedwiththethreeHomericversesthatineveryvariationiswornorcarriedaboutorused toconsecrateother inscribedobjectsby its touchNotealso that theirontabletalthoughmagicallypotentisneverusedtoperformaspecificspellby itself it needs to be enhanced by some other object and incantation thatdirects or focuses its power toward a specific goal These five additional andinterchangeable objects ndash tin or gold tablets leaves of myrrh or laurel or aseashellndashareineachcaseinscribedwithadifferentspecializedincantationthatis concerned with the specific goal mentioned in the rubric for exampleldquooraclesrdquoorldquowreckingchariotsrdquo In somecaseswecaneasilyunderstand thelogicofthevariationsforexampleinscribingtheldquonamethatrevealsallthingsrdquoontheleafofApollorsquosfavoritetree(laurel)foranoracularspell

IsuspectthatasimilarconceptliesbehindthetextinscribedontheAnapagemalthough this isnotmadeexplicit everyamuletproducedby this recipewill shareanumberof fixedfeatures thestonemustbeanagateand itmusthavethesolarnamePhramphereinlelamefollowedbytheDamnameneustriangleon the obverse and the prayer for healing on the reverse these four featurescompriseIsuggestthecoreofthespellthatneverchangesliketheirontabletwiththethreeHomericversesThescribemusthoweverfinetunethisbasichead amulet for more specific complaints by adding to the back of the newamuletoneofthemagicalwordsorsymbolsthatappearinthelistonthebackoftheAnapagemThusifsomeonecametothemagicianscribecomplainingofaswollenpolypinthenosethescribewouldselectablankgemstoneofthesame material as his model (agate) and engrave the solar name and thedisappearingDamnameneuson theobverse and theprayeron the topof thereverseThenhewouldconsulttheAnapaspherebyrunninghisfingerdownalongtheleftsideofthelistuntilhecomestoldquooctopusrdquoandtherebyfindsthematchingmagicalnameorsymbolsthatwoulddirectthepoweroftheamulettothespecificjobathandndashinthiscasethemagicalwordsaecircecirciHewouldthenpresumablyinscribethiswordonthebackoftheamulet61Ifhewereacleverscribemoreoverhewouldavoidcopyingtherubricontothefrontofthestoneandthewordldquooctopusrdquoonthereverse

Let me close by saying that the Anapa gemstone seems to illustrate nicelysomeoftheprocessesthatoccurwhenndashinthefrenziedepigraphichabitofthe

61 One might argue that the short prayer at the start of the reverse (ldquoI beg you lordhelliprdquo)

mightalsohavebeeninscribedonbackoftheindividualamuletsbutthisseemsunlikelyRatheritseemstobeaprayerthatwasspokenaloudbysorcereroverthestoneespeciallysinceitasksthe god for learning something that in this context is more suitable for the healer than thepatient


Roman period ndash amulets become repositories of miniaturized rituals andhandbooksWehaveindeedseenthreedifferentstrategiesforreducingelaborateexpulsion rituals so they can fit on a small pendent The first and simplestpreserves only the fleeformula shouted at the disease by the sorcerer forexampleldquoFleegoutForPerseuspursuesyourdquoThesecondrecordsadramaticdialoguebetweenAntauraandArtemisofEphesusthelatterofwhomeventuallysends this headache demon away to the wild regions of the mountain Thisamuletseemstocontainwhatwemightcalla librettoforaritualdramawhichincludesattheveryendthestandardfleeformulaInthethirdcasetheivyleafamulet for parts of the throat and the Anapa gemstone for parts of the headencapsulateexpulsionritualsmostconciselyandabstractlybyequatingcontinuedritualsofexpulsion(thecurrenποποπαintheAnaparubric)tothevanishingnamesofLycurgusandDamnameneus

The anatomical codebook on the reverse of the gem displays a differentkind of miniaturization whereby the author strips the typical omnibus recipedown to its bare essentials focusing narrowly on a list of body parts and aparallel listofcurativenamesor symbolsHere themediumof thegem itselfand the distribution of text on its surface serve as silent models for thereplication of agate gemstones that likewise display the disappearing demonnameDamnameneusonone sidebut adifferent individualizedwordor signonthereversedependingontheprecisepartoftheheadIsuspectmoreoverthat the absence of the eyes on this gem is significant and suggests that theauthor of this miniature handbook may have also created others like itpresumablyondifferenttypesofgemsforotherareasofthebodyWeknowfor example that green jasper was a frequent medium for amulets used forproblemsintheoesophagusandstomach62soperhapsthereliesburiedintheruinsofancientGorgippiaasmallsphereofgreenjasperofthesamediameterinscribedwithsimilarlycondensedinstructionsforhealingthevariouspartsofthe upper digestive system and indeed possibly a whole set of miniaturehandbook gems enough to account for the entire human body and all of itsmanifolddiseases

ChristopherAFARAONETheUniversityofChicagoDepartmentofClassics1115E58thStCHICAGOIL60637EImailcf12uchicagoedu

62BONNER(1950)p5160

112 ChrAFARAONE

AbbreviationsforCorporaofMagicalTexts

GMA R KOTANSKY Greek Magical Amulets vol 1 Opladen 1994 (PapyrologicaColoniensia221)

HEIM R HEIM IncantamentaMagica GraecaILatina Leipzig 1892 (Jahrbuumlcher fuumlr classischePhilologieSuppl10)

BM SMICHELDiemagischenGemmenimBritischenMuseum2volsLondon2001

DampD A DELATTE P DERCHAINLes intailles magiques greacutecoIeacutegyptiennes de la BibliothegravequeNationaleParis1964

DMG SMICHELDiemagischenGemmenEineStudiezuZauberformelnundmagischenBilderenaufgeschnittenSteinenderAntikeundNeuzeitGeissen1997

DT AAUDOLLENTDefixionumTabellaeParis1904

DTA RWUumlNSCHDefixionumTabellaeAtticae1897(IGIII3)

FGrH FJACOBYDieFragmentedergriechischenHistorikerBerlinLeiden192358

LIMC LexiconIconographicumMythologiaeClassicaeZuumlrichMuumlnich

PGM K PREISENDANZ [A HENRICHS]Papyri GraecaeMagicae Die griechischen Zauberpapyri2volsStuttgart197374sup2

SM R DANIEL F MALTOMINI Supplementum Magicum 2 vols Opladen 199091(PapyrologicaColoniensia161and2)

SMA C BONNER Studies in Magical Amulets Chiefly GraecoIEgyptian Ann Arbor 1950(UniversityofMichiganStudiesHumanisticSeries4)

Bibliography

ABERNABEacuteldquoLaEphesiaGrammataGeacutenesisdeunafoacutermulamaacutegicardquoMHNH3(2003)p528

SBLAKELYldquoPherekydesrsquoDaktyloiRitualTechnologyandthePresocraticPerspectiverdquoKernos20(2007)p4367

TBLAVATSKAJAldquoEinAmuletausderUmgebungvonGorgippiardquoinStudiainhonoremDDecevMoscow1958p23139(inRussianwithGermansummary)

CBONNER Studies in Magical Amulets Chiefly GraecoIEgyptian Ann Arbor 1950 (University ofMichiganStudiesHumanisticSeries4)

CBONNERHCYOUTIEldquoAMagicalInscriptiononaChalcedonyrdquoTAPhA84(1953)p6066

WM BRASHEAR ldquoThe Greek Magical Papyri An Introduction and Survey AnnotatedBibliographyrdquoANRWII185(1995)p33813364

RDANIELldquoTestamentofSolomonXVIII27283340rdquo inPapyrusErzherzogRainer (PRainerCent)Festschriftzum100IjaumlhrigenBestehenderPapyrussammlungderOumlsterreichischenNationalbibIliothekVienna1983p294304no39

ADELATTEldquoEacutetudessurlamagiegrecqueIIunbasrelief gnostiquerdquoLeMuseacuteeBelge17(1913)p32137

FDORNSEIFFDasAlphabetinMystikundMagieLeipzig1925sup2

KMC DUNBABIN MW DICKIE ldquoInvidia rumpantur pectora The Iconography of PhthonosInvidiainGraecoRomanArtrdquoJAC26(1983)p737

JMEDMONDSLyraGraecavol3CambridgeMA1959


CA FARAONE Talismans and Trojan Horses Guardian Statues in Ancient Greek Myth and Ritual

Oxford1992

mdashldquoHipponaxFrag128WEpicParodyorExpulsiveIncantationrdquoClAnt23(2004a)p20945

mdashldquoTwistingandTurning in thePrayerof theSamothracianInitiates (AristophanesPeace27679)rdquoMH61(2004b)p3050

mdashldquoTheCollapseofCelestialandChthonicRealms inaLateAntique lsquoApollonianInvocationrsquo(PGM I 262347)rdquo in R ABUSCH AY REED P SCHAumlFER (eds)Heavenly Realms andEarthlyRealitiesinLateAntiqueReligionsCambridge2004cp21332

mdashldquoASocraticLeafCharmforHeadache (Charmides155b157c)OrphicGoldLeavesandtheAncient Greek Tradition of Leaf Amuletsrdquo in J DIJKSTRA J KROESEN Y KUIPER(eds)Myths Martyrs andModernity Studies in the History of Religions in Honour of Jan NBremmerLeiden2009p145166

mdash Vanishing Acts in Ancient Greek Healing Magic From Oral Performance to Visual Designforthcoming1

mdash ldquoMagic and Medicine in the Roman Imperial Period Two Case Studiesrdquo in G BOHAKSSHAKED I J YUVAL (eds) Continuity and Innovation in the Magical Tradition Leidenforthcoming2

RHEIMIncantamentaMagicaGraecaILatinaLeipzig1892(JahrbuumlcherfuumlrclassischePhilologieSuppl10)

HMJACKSONldquoNotesontheTestamentofSolomonrdquoJSJ19(1988)p1960

CJOHNSTPOTTERTheThetfordTreasureRomanJewelryandSilverLondon1983

SI JOHNSTONRestlessDeadEncounters between theLivingand theDead inAncientGreeceBerkeley1999

DRJORDANldquoALoveCharmwithVersesrdquoZPE72(1988)p24559

mdashldquoTheInscribedLeadTabletfromPhalasarnardquoZPE94(1992)p191194

mdashldquoThreeTextsfromLokroiEpizephyrioirdquoZPE130(2000)p96101

mdash ldquoIl testo greco di una gemma magica dallrsquo Afghanistan () nel Museo Pushkin Moscardquo inAMASTROCINQUE(ed)AttidellrsquoincontrodistudioGemmegnosticheeculturaellenisticaVerona22I23Ottobre1999Bologna2002p6168

EA JUDGE ldquoTheMagicalUseofScripture in thePapyrirdquo inECONRADENEWING (eds)Perspectives on Language and Test Essays and Poems inHonor of Francis I Andersenrsquos SixtiethBirthdayWinonaLake1987p339349

GLIBERTINIldquoLaminettaplumbeaiscrittadaSGiovanniGalermo(Catania)rdquoRivistaIndoIGrecoIItalicadiFilologiaILinguaIAntichitagrave11(1927)p105109

CCMCCOWNTheTestamentofSolomonLeipzig1922(UNT9)

PMAASldquoThePhilinnaPapyrusrdquoJHS62(1942)p3338

FMALTOMINIldquoDuenuovitestidimagiaruralerdquoZPE164(2008)p159179

AMASTROCINQUE ldquoLes formationsgeacuteomeacutetriquesdemotsdans lamagieanciennerdquoKernos21(2008)p89100

JNAVEHSSHAKEDMagicSpellsandFormulaeAramaic Incantations ofLateAntiquity Jerusalem1993

OYNEVEROVldquoGemmesbaguesetamulettesmagiquesduSuddelrsquoURSSrdquoinHommagesagraveMJVermaserenLeiden1978p83348(EPRO682)

A OumlNNERFORS ldquoMagische Formeln in Dienste roumlmischer MedizinrdquoANRW II 371 (1993)p157224

114 ChrAFARAONE

RPARKERMiasmaPollutionandPurificationinEarlyGreekReligionOxford1983

PPOTTERHippocratesvol5CambridgeMA1988

WEPRENTICEldquoMagicalFormulaeonLintelsoftheChristianPeriodinSyriardquoAJA10(1906)p137150

PJSIJPESTEIJNldquoFourMagicalGemsrdquoBABesch50(1975)p272

HSVERSNEL ldquoAndAnyOtherPartof theEntireBodyThereMayBehellipAnEssayonAnatomical Cursesrdquo in F GRAF (ed)Ansichten griechischer Rituale GeburtstagsISymposium fuumlrWalterBurkertStuttgart1998p21767

LZGUSTADiePersonennamengriechischerStaumldtedernoumlrdlichenSchwarzmeerkustePrague1955

Kernos23(2010)p91114

AGreekMagicalGemstonefromtheBlackSea

AmuletorMiniatureHandbookAbstractAneglectedagategemstonefromAnapawhichdatestotheRomanimperial

period isofgreat interest as itdiffers frommostmagical gems in its spherical shape itslargesizeand itscontents itbeginswithareferenceto traditionalGreekexpulsionritualsandendswithalistofthepartsofthehumanheadsimilartothatfoundinaHippocraticmedicalhandbookIarguethatthegemisnotanamuletaspreviouseditorshaveassumedbutratheraminiaturehandbookwithinstructionsformakingamulets

Reacutesumeacute Une gemme en agate peu eacutetudieacutee provenant drsquoAnapa dateacutee de la peacuteriodeimpeacuterialepreacutesenteungrandinteacuterecirctdanslamesureougraveellediffegraveredelaplupartdesgemmesmagiquesparsaformespheacuteriquesagrandetailleetsoncontenuellecommenceparunereacutefeacuterenceauxrituelstraditionnelsgrecsdrsquoexpulsionetsetermineparunelistedespartiesdelatecirctehumainesemblableagravecellequelrsquoontrouvedansunmanuelmeacutedicalhippocratiqueLagemmeneseraitpasuneamulettecommeleseacutediteurspreacuteceacutedentslrsquoontsupposeacutemaisplutocirctunmanuelminiaturecontenantdesinstructionspourlafabricationdrsquoamulettes

NearlythirtyyearsagoOlegNeverovrepublishedanagategemstonefrom

theHistoricalMuseumofAnapa1aRussiancitythatliesonthenorthcoastoftheBlackSeaaboutfiftymileseastoftheentrancetotheSeaofAzovThegemdatestotheRomanimperialperiodandwaspresumablyfoundamongthenearby

IpresenteddifferentversionsofthispaperattheAncientHistorySeminaroftheInstitute

forAdvancedStudyinPrincetoninNovember2008andattheWorkshopforAncientSocietiesattheUniversityofChicagoinJanuary2009andIamgratefultotheaudiencesandcolleaguesinboth places for their comments and questions All of the flaws that remain are of course myown I began this essay at the Institute for Advanced Study in Princeton on a fellowshipsupported by a grant from the Andrew W Mellon Foundation as well as the Hetty GoldmanMembership Fund and I completed it as a Fellow at the Getty Research Institute in MalibuCaliforniaIamextremelygratefultotheseinstitutionsformysupportandtothededicatedstafflibrariansandcuratorswhomademyworkespeciallyfruitfulandpleasantndashIwouldliketothankDr Melnikova Irina Nikolaevna the Director of the Anapa Historical Museum for the newphotographsofthegemandforpermissiontousethemandtoProfVladimirFStolbaforhiscrucialhelpincontactingthemuseumandarrangingforthephotographstobetakenandsent

1 Inv835Thephotographs inFigures1and2arefromBLAVATSKAJA (1958)p231ForbriefdiscussionseeNEVEROV(1978)vol2p83348no50plateclxxviwhodatesthetextto2nd3rdcenturyCE

92 ChrAFARAONE


Fig( Fig2



TheText






OBVERSE





στpoundατος








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OBVERSE

















textissecure

96 ChrAFARAONE





















98 ChrAFARAONE



















100 ChrAFARAONE









Expulsiverituals







102 ChrAFARAONE









45GMA13





PAPYRUSVERSION48



MANUSCRIPTVERSION49






104 ChrAFARAONE


















106 ChrAFARAONE
















108 ChrAFARAONE


















110 ChrAFARAONE












62BONNER(1950)p5160

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Bibliography














Oxford1992
























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Fig( Fig2



TheText






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στpoundατος








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100 ChrAFARAONE









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102 ChrAFARAONE









45GMA13





PAPYRUSVERSION48



MANUSCRIPTVERSION49






104 ChrAFARAONE


















106 ChrAFARAONE
















108 ChrAFARAONE


















110 ChrAFARAONE












62BONNER(1950)p5160

112 ChrAFARAONE














Bibliography














Oxford1992
























114 ChrAFARAONE








OBVERSE





στpoundατος








94 ChrAFARAONE

OBVERSE

















textissecure

96 ChrAFARAONE





















98 ChrAFARAONE



















100 ChrAFARAONE









Expulsiverituals







102 ChrAFARAONE









45GMA13





PAPYRUSVERSION48



MANUSCRIPTVERSION49






104 ChrAFARAONE


















106 ChrAFARAONE
















108 ChrAFARAONE


















110 ChrAFARAONE












62BONNER(1950)p5160

112 ChrAFARAONE














Bibliography














Oxford1992
























114 ChrAFARAONE







94 ChrAFARAONE

OBVERSE

















textissecure

96 ChrAFARAONE





















98 ChrAFARAONE



















100 ChrAFARAONE









Expulsiverituals







102 ChrAFARAONE









45GMA13





PAPYRUSVERSION48



MANUSCRIPTVERSION49






104 ChrAFARAONE


















106 ChrAFARAONE
















108 ChrAFARAONE


















110 ChrAFARAONE












62BONNER(1950)p5160

112 ChrAFARAONE














Bibliography














Oxford1992
























114 ChrAFARAONE















textissecure

96 ChrAFARAONE





















98 ChrAFARAONE



















100 ChrAFARAONE









Expulsiverituals







102 ChrAFARAONE









45GMA13





PAPYRUSVERSION48



MANUSCRIPTVERSION49






104 ChrAFARAONE


















106 ChrAFARAONE
















108 ChrAFARAONE


















110 ChrAFARAONE












62BONNER(1950)p5160

112 ChrAFARAONE














Bibliography














Oxford1992
























114 ChrAFARAONE







96 ChrAFARAONE





















98 ChrAFARAONE



















100 ChrAFARAONE









Expulsiverituals







102 ChrAFARAONE









45GMA13





PAPYRUSVERSION48



MANUSCRIPTVERSION49






104 ChrAFARAONE


















106 ChrAFARAONE
















108 ChrAFARAONE


















110 ChrAFARAONE












62BONNER(1950)p5160

112 ChrAFARAONE














Bibliography














Oxford1992
























114 ChrAFARAONE



















98 ChrAFARAONE



















100 ChrAFARAONE









Expulsiverituals







102 ChrAFARAONE









45GMA13





PAPYRUSVERSION48



MANUSCRIPTVERSION49






104 ChrAFARAONE


















106 ChrAFARAONE
















108 ChrAFARAONE


















110 ChrAFARAONE












62BONNER(1950)p5160

112 ChrAFARAONE














Bibliography














Oxford1992
























114 ChrAFARAONE


















100 ChrAFARAONE









Expulsiverituals







102 ChrAFARAONE









45GMA13





PAPYRUSVERSION48



MANUSCRIPTVERSION49






104 ChrAFARAONE


















106 ChrAFARAONE
















108 ChrAFARAONE


















110 ChrAFARAONE












62BONNER(1950)p5160

112 ChrAFARAONE














Bibliography














Oxford1992
























114 ChrAFARAONE








Expulsiverituals







102 ChrAFARAONE









45GMA13





PAPYRUSVERSION48



MANUSCRIPTVERSION49






104 ChrAFARAONE


















106 ChrAFARAONE
















108 ChrAFARAONE


















110 ChrAFARAONE












62BONNER(1950)p5160

112 ChrAFARAONE














Bibliography














Oxford1992
























114 ChrAFARAONE







102 ChrAFARAONE









45GMA13





PAPYRUSVERSION48



MANUSCRIPTVERSION49






104 ChrAFARAONE


















106 ChrAFARAONE
















108 ChrAFARAONE


















110 ChrAFARAONE












62BONNER(1950)p5160

112 ChrAFARAONE














Bibliography














Oxford1992
























114 ChrAFARAONE











PAPYRUSVERSION48



MANUSCRIPTVERSION49






104 ChrAFARAONE


















106 ChrAFARAONE
















108 ChrAFARAONE


















110 ChrAFARAONE












62BONNER(1950)p5160

112 ChrAFARAONE














Bibliography














Oxford1992
























114 ChrAFARAONE







104 ChrAFARAONE


















106 ChrAFARAONE
















108 ChrAFARAONE


















110 ChrAFARAONE












62BONNER(1950)p5160

112 ChrAFARAONE














Bibliography














Oxford1992
























114 ChrAFARAONE
















106 ChrAFARAONE
















108 ChrAFARAONE


















110 ChrAFARAONE












62BONNER(1950)p5160

112 ChrAFARAONE














Bibliography














Oxford1992
























114 ChrAFARAONE
















108 ChrAFARAONE


















110 ChrAFARAONE












62BONNER(1950)p5160

112 ChrAFARAONE














Bibliography














Oxford1992
























114 ChrAFARAONE

















110 ChrAFARAONE












62BONNER(1950)p5160

112 ChrAFARAONE














Bibliography














Oxford1992
























114 ChrAFARAONE











62BONNER(1950)p5160

112 ChrAFARAONE














Bibliography














Oxford1992
























114 ChrAFARAONE







112 ChrAFARAONE














Bibliography














Oxford1992
























114 ChrAFARAONE









Oxford1992
























114 ChrAFARAONE







114 ChrAFARAONE







A Greek Magical Gemstone from the Black Sea - OpenEdition ...

Documents

Transcript of A Greek Magical Gemstone from the Black Sea - OpenEdition ...