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The Project Gutenberg EBook of The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 5 of 12) by James George Frazer This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at http://www.gutenberg.org/license Title: The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 5 of 12) Author: James George Frazer Release Date: August 30, 2013 [Ebook 43605] Language: English ***START OF THE PROJECT GUTENBERG EBOOK THE GOLDEN BOUGH: A STUDY IN MAGIC AND RELIGION (THIRD EDITION, VOL. 5 OF 12)*** The Golden Bough Studies in the History of Oriental Religion By James George Frazer, D.C.L., LL.D., Litt.D. Fellow of Trinity College, Cambridge Professor of Social Anthropology in the University of Liverpool Vol. V. of XII. Part IV: Adonis Attis Osiris. Vol. 1 of 2. New York and London MacMillan and Co. 1914 Contents Preface to the First Edition. .2 Preface to the Second Edition. .4 Preface to the Third Edition. .5 Book First. Adonis. .7 Chapter I. The Myth of Adonis. .8 Chapter II. Adonis in Syria. 20 Chapter III. Adonis in Cyprus. 41 Chapter IV. Sacred Men and Women. 71 § 1. An Alternative Theory. 71 § 2. Sacred Women in India. 75 § 3. Sacred Men and Women in West Africa. 80 § 4. Sacred Women in Western Asia. 86 § 5. Sacred Men in Western Asia. 88 § 6. Sons of God. 96 § 7. Reincarnation of the Dead. 100 § 8. Sacred Stocks and Stones among the Semites. 129 Chapter V. The Burning of Melcarth. 133 Chapter VI. The Burning of Sandan. 142 § 1. The Baal of Tarsus. 142 § 2. The God of Ibreez. 145 § 3. Sandan of Tarsus. 149 § 4. The Gods of Boghaz-Keui. 155 § 5. Sandan and Baal at Tarsus. 172 § 6. Priestly Kings of Olba. 173 § 7. The God of the Corycian Cave. 183 § 8. Cilician Goddesses. 194 § 9. The Burning of Cilician Gods. 205 Chapter VII. Sardanapalus and Hercules. 207 § 1. The Burning of Sardanapalus. 207 ivThe Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 5 of 12) § 2. The Burning of Croesus. 209 § 3. Purification by Fire. 216 § 4. The Divinity of Lydian Kings. 219 § 5. Hittite Gods at Tarsus and Sardes. 222 § 6. The Resurrection of Tylon. 224 Chapter VIII. Volcanic Religion. 227 § 1. The Burning of a God. 227 § 2. The Volcanic Region of Cappadocia. 228 § 3. Fire-Worship in Cappadocia. 230 § 4. The Burnt Land of Lydia. 232 § 5. The Earthquake God. 234 § 6. The Worship of Mephitic Vapours. 244 § 7. The Worship of Hot Springs. 248 § 8. The Worship of Volcanoes in other Lands. 259 Chapter IX. The Ritual of Adonis. 268 Chapter X. The Gardens of Adonis. 284 Book Second. Attis. 311 Chapter I. The Myth and Ritual of Attis. 312 Chapter II. Attis As a God of Vegetation. 330 Chapter III. Attis As The Father God. 335 Chapter IV. Human Representatives of Attis. 340 Chapter V. The Hanged God. 344 Chapter VI. Oriental Religions in the West. 356 Chapter VII. Hyacinth. 374 Footnotes . 379 [Transcriber's Note: The above cover image was produced by the submitter at Distributed Proofreaders, and is being placed into the public domain.] [v] Preface to the First Edition. These studies are an expansion of the corresponding sections in my book The Golden Bough, and they will form part of the third edition of that work, on the preparation of which I have been engaged for some time. By far the greater portion of them is new, and they make by themselves a fairly complete and, I hope, intelligible whole. I shall be glad if criticisms passed on the essays in their present shape should enable me to correct and improve them when I come to incorporate them in my larger work. In studying afresh these three Oriental worships, akin to each other in character, I have paid more attention than formerly to the natural features of the countries in which they arose, because I am more than ever persuaded that religion, like all other institutions, has been profoundly influenced by physical environment, and cannot be understood without some appreciation of those aspects of external nature which stamp themselves indelibly on the thoughts, the habits, the whole life of a people. It is a matter of great regret to me that I have never visited the East, and so cannot describe from personal knowledge the native lands of Adonis, Attis, and Osiris. But I have sought to remedy the defect by comparing the descriptions of eye-witnesses, and painting from them what may be called composite pictures of some of the [vi] scenes on which I have been led to touch in the course of this volume. I shall not have wholly failed if I have caught from my authorities and conveyed to my readers some notion, however dim, of the scenery, the atmosphere, the gorgeous colouring of the East. J. G. Frazer. Preface to the First Edition. 3 TRINITY COLLEGE,CAMBRIDGE, 22nd July 1906. [vii] Preface to the Second Edition. In this second edition some minor corrections have been made and some fresh matter added. Where my views appear to have been misunderstood, I have endeavoured to state them more clearly; where they have been disputed, I have carefully reconsidered the evidence and given my reasons for adhering to my former opinions. Most of the additions thus made to the volume are comprised in a new chapter (“Sacred Men and Women”), a new section (“Influence of Mother-kin on Religion”), and three new appendices (“Moloch the King,”“The Widowed Flamen,” and “Some Customs of the Pelew Islanders”). Among the friends and correspondents who have kindly helped me with information and criticisms of various sorts I wish to thank particularly Mr. W. Crooke, Professor W. M. Flinders Petrie, Mr. G. F. Hill of the British Museum, the Reverend J. Roscoe of the Church Missionary Society, and Mr. W. Wyse. Above all I owe much to my teacher the Reverend Professor R. H. Kennett, who, besides initiating me into the charms of the Hebrew language and giving me a clearer insight into the course of Hebrew history, has contributed several valuable suggestions to the book and enhanced the kindness by reading and criticizing some of the proofs. J. G. Frazer. TRINITY COLLEGE,CAMBRIDGE, 22nd September 1907. [ix] Preface to the Third Edition. In revising the book for this third edition I have made use of several important works which have appeared since the last edition was published. Among these I would name particularly the learned treatises of Count Baudissin on Adonis, of Dr. E. A. Wallis Budge on Osiris, and of my colleague Professor J. Garstang on the civilization of the Hittites, that still mysterious people, who begin to loom a little more distinctly from the mists of the past. Following the example of Dr. Wallis Budge, I have indicated certain analogies which may be traced between the worship of Osiris and the worship of the dead, especially of dead kings, among the modern tribes of Africa. The conclusion to which these analogies appear to point is that under the mythical pall of the glorified Osiris, the god who died and rose again from the dead, there once lay the body of a dead man. Whether that was so or not, I will not venture to say. The longer I occupy myself with questions of ancient mythology the more diffident I become of success in dealing with them, and I am apt to think that we who spend our years in searching for solutions of these insoluble problems are like Sisyphus perpetually rolling his stone up hill only to see it revolve again into the valley, or like the daughters of Danaus doomed for ever to pour water into broken jars that can hold no water. If we are taxed with wasting life in seeking to know what can never be known, and what, if it could be discovered, would not be worth knowing, what can we [x] plead in our defence? I fear, very little. Such pursuits can hardly be defended on the ground of pure reason. We can only say that something, we know not what, drives us to attack the great enemy Ignorance wherever we see him, and that if we fail, as 6The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 5 of 12) we probably shall, in our attack on his entrenchments, it may be useless but it is not inglorious to fall in leading a Forlorn Hope. J. G. Frazer CAMBRIDGE, 16th January 1914. [001] Book First. Adonis. [003] Chapter I. The Myth of Adonis. The changes of the seasons explained The spectacle of the great changes which annually pass over by the life and death of gods. the face of the earth has powerfully impressed the minds of men in all ages, and stirred them to meditate on the causes of transformations so vast and wonderful. Their curiosity has not been purely disinterested; for even the savage cannot fail to perceive how intimately his own life is bound up with the life of nature, and how the same processes which freeze the stream and strip the earth of vegetation menace him with extinction. At a certain stage of development men seem to have imagined that the means of averting the threatened calamity were in their own hands, and that they could hasten or retard the flight of the seasons by magic art.
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    Cambridge University Press 978-1-108-48146-5 — Christianizing Asia Minor Paul McKechnie Index More Information Index 1 John, New Testament epistle, 51, 56, 118 Alexander son of Antonios, 148, 150, 1 Peter, New Testament epistle, 51, 213 165–6, 210, 247 1 Timothy, New Testament epistle, 152 Alexander, bishop of Jerusalem, 214 4 Ezra, 100 Alexander, martyr, 117 Alexandria, 27, 51, 167, 193, 214, 216 ab epistulis, 76, 177 Alexandros aka Artemon, 192 Abdul Hamid, 150, 158 Alexandros son of Domnos, 242 Aberkios stone, 157, 179 Alexandros son of Epigonos, 199 Aberkios, bishop of Hierapolis, 16, 45, 127, Alexandros son of Gaios, 199, 223, 293 131, 137, 139, 147–65, 207, 210, 221, Alexandros son of Menekrates, 220, 290 228, 240, 244, 246–7, 263–87 alimentary schemes, 180 Abgar VIII, 162 Allexandreia, 235 Abraham, bishop of Seleucia-Ctesiphon, 62 Allexandros, 235 Abras, presbyter, 256 aloes, 55 Abris, bishop of Seleucia-Ctesiphon, 62 Alphios, presbyter, 256 Achaean/s, 69 Anaitis, 41 Acts of St Trophimus, 199 Ancyra, 18, 30, 127–8, 146, 188–9, 259, Adana, 72 308 Adıgüzel Dam, 99 angel/s, 4, 20, 25, 31–2, 85, 94, 96–7, 103, Adrianople, 258 111, 130, 153, 155, 161, 173, 184–5, aedicula, 155 227–8, 287 Aegean, 8 Anicetus, bishop of Rome, 79, 82 Aelius Aristides, 86 Aniketos, 257 Aelius Glykon, 65 Anne, Queen, 79 Aelius Publius Julius, 116, 131 anonymous anti-Montanist writer, 100–2, aeons, 70 106, 108, 120, 126, 128, 131, 144, 158 Africa, 97, 101, 129–30, 164, 213, 255 anti-Marcionite prologue, 55 Afyonkarahisar, 166, 215, 234, 291 antimony, 108 Ağa
  • Magic, Greek Radcliffe .G Edmonds III Bryn Mawr College, Redmonds@Brynmawr.Edu

    Magic, Greek Radcliffe .G Edmonds III Bryn Mawr College, [email protected]

    Bryn Mawr College Scholarship, Research, and Creative Work at Bryn Mawr College Greek, Latin, and Classical Studies Faculty Research Greek, Latin, and Classical Studies and Scholarship 2019 Magic, Greek Radcliffe .G Edmonds III Bryn Mawr College, [email protected] Let us know how access to this document benefits ouy . Follow this and additional works at: https://repository.brynmawr.edu/classics_pubs Part of the Classics Commons Custom Citation Edmonds, Radcliffe .,G III. 2019. "Magic, Greek." In Oxford Classical Dictionary in Oxford Research Encyclopedia of Classics. New York/Oxford: Oxford University Press, April 2019. This paper is posted at Scholarship, Research, and Creative Work at Bryn Mawr College. https://repository.brynmawr.edu/classics_pubs/121 For more information, please contact [email protected]. magic, Greek Oxford Classical Dictionary magic, Greek Radcliffe G. Edmonds III Subject: Greek History and Historiography, Greek Myth and Religion Online Publication Date: Apr 2019 DOI: 10.1093/acrefore/9780199381135.013.8278 Summary and Keywords Greek magic is the discourse of magic within the ancient Greek world. Greek magic includes a range of practices, from malevolent curses to benevolent protections, from divinatory practices to alchemical procedures, but what is labelled magic depends on who is doing the labelling and the circumstances in which the label is applied. The discourse of magic pertains to non-normative ritualized activity, in which the deviation from the norm is most often marked in terms of the perceived efficacy of the act, the familiarity of the performance within the cultural tradition, the ends for which the act is performed, or the social location of the performer.