By John Petropoulos
Magic has continuously been a frequent phenomenon in Greek Society, ranging from Homer’s Circe (the first ‘evil witch’ in western historical past) and lengthening to the pervasive trust within the ‘evil eye’ within the twenty-first century Greece. certainly, magic is definitely one of the such a lot historic and sturdy between social and non secular phenomena recognized to classical and different students, and it may be traced over a span of a few 3 millennia in assets within the Greek language in addition to in a powerful diversity of visible and different media. for example, curse tablets
from fourth-century B.C. Athens, the medico-magical gemstones of past due antiquity, early Christian amulets, and numerous exorcism prayers from the medieval and later periods.
Organised chronologically, the fascinating landscape provided by way of this e-book courses the reader in the course of the historic, medieval, sleek or even modern classes, highlighting the traditions, ideologies and techniques of magic in each one interval of Greek heritage. It brings jointly the newest insights from a variety of specialists from a number of disciplines: classicists, paintings historians, archaeologists, criminal historians and social anthropologists among others.
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Extra info for Greek Magic: Ancient, Medieval and Modern (Routledge Monographs in Classical Studies)
The ﬁnal goal of voluntary poverty was to open one’s mind to the life of perfection, heeding Christ’s advice: ‘‘If thou wilt be perfect, go sell what thou hast and give to the poor and thou shalt have treasure in heaven. And come follow me’’ (Matt. :). Yet the deﬁnition of voluntary poverty always contained a relative component. It demanded outwardly recognizable acts of austerity and works of charity, but to many of its adherents its main rewards were purely spiritual: it protected the individual from vanity and undue reliance on temporal values.
91 Shortly afterward, we ﬁnd the full range of accusations later made against the Cathars—radical dualism, use of the consolamentum, rejection of the Eucharist and other sacraments—in a sermon preached at Arras between and about . 92 Incomplete and hauntingly laconic as they may be, these sources nonetheless lead to a convincing conclusion. By the s, the southern Low Countries had a certain reputation for religious dissent that spilled over into neighboring regions. By all accounts, a local tradition of reformist outspokenness against abuses in the Church had grafted itself onto a variety of Cathar teachings that had reached the area, at the junction of pan-European trading routes, some time around .
These ideas also obeyed a certain internal logic: since procreation necessarily resulted in trapping human spirits in evil matter, those who were capable of bearing children also bore the larger responsibility. ’’ 104 Cathar belief thus appears to have pressed the long-standing association in western thought between women and matter toward its radical conclusion. ’’ 105 Yet the tenets of Cathar belief could also receive a wholly diﬀerent interpretation that possibly dominated the early stages of the movement.