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Studies in Magic from Latin Literature Columbia University Press Sales Agents BF 1591 .T3 1916a Copy 1 STUDIES IN MAGIC FKOM LATIN LITEEATURE BY EUGENE TAVENNER Submitted in Partial Fulfilment of the Requirements fob the Degree of Doctor of Philosophy, in the Faculty of Philosophy, Columbia University jgeto gork COLUMBIA UNIVERSITY PRESS 1916 Columbia WLnibtzzity STUDIES IN CLASSICAL PHILOLOGY STUDIES IN MAGIC FROM LATIN LITERATURE COLUMBIA UNIVERSITY PRESS SALES AGENTS New York: LEMCKE & BUECHNER 30-32 West 27th Street London: HUMPHREY MILFORD Amen Corner, E.C. STUDIES IN MAGIC FROM LATIN LITERATURE BY EUGENE TAVENNER Submitted in Partial Fulfilment of the Requirements for the Degree of Doctor of Philosophy, in the Faculty of Philosophy, Columbia University COLUMBIA UNIVERSITY PRESS 1916 < v W Copyright, 1916 By Columbia University Press Printed from type, October, 1916 DEC 15 NOTE This monograph has been approved by the Department of Clas- sical Philology of Columbia University as a contribution to knowledge worthy of publication. CLARENCE H. YOUNG. Chairman. PREFACE Although references to magic are found in almost every Latin author, there is not available in English any general treatment of the subject of Magic in Latin Literature. We have, it is true, excellent chapters by Fowler, 1 Dill,2 Cumont, 3 and others, touching upon Roman magic; but these scholars treat the subject rather because of its important relation to some other field of investigation than for its own sake. This dissertation will attempt, therefore, first, to furnish a general introduction to Roman magic, especially as reflected in Latin literature; and then, to add, as a specimen of de- tailed study, a chapter on Roman prophylactic magic. To this beginning I hope to add, later, chapters on various phases of the same subject, such as, Magic and Curative Medicine, The Number Three in Magic, and Spitting as an Act of Magic. By way of further delimitation it may be added that Greek literature has been drawn upon only where it bears directly upon our discussion, and that no exhaustive collection of the material of Latin literature itself has been attempted beyond the third century of our era. 4 I have been compelled, also, through lack of space and time, to ignore practically all epi- graphical and archaeological material. 1 The Religious Experience of the Roman People, Chapters 2 and 3. 2 Roman Society from Nero to Marcus Aurelius, 443-483. 3 Oriental Religions in Roman Paganism, the chapter entitled Astrology and Magic, 162-195. 4 To this one important exception has been made in the case of Marcellus Empiricus. CONTENTS CHAPTER PAGE I. Introduction to the Study op Roman Magic . 1-60 The Meaning of MdYos, Mayela, Magus and Magicus . 1 Definition of Magic 5 Magic Distinguished from Science 8 Magic Distinguished from Astrology . 10 Magic Distinguished from Superstition . ., 11 Magic Distinguished from Religion . 11 The Legal Aspect of Magic and Religion ..... 12 Formal Latin Treatises upon Occult Subjects .... 17 The Source, Antiquity, and Prevalence of Italian Magic . 19 The Attitude of Latin Authors toward Magic .... 25 Agricultural Writers .......... 26 Dramatic Writers 28 Writers on Philosophy 29 The Lyric and Elegiac Poets 33 The Satirists 37 The Writers of Prose Romances 40 The Historians 45 The Encyclopaedists 54 Conclusion 60 II. Magic and the Prevention of Disease .... 61-123 Medical Magic and Religion 61 The Gods as Workers of Magic 61 Deification of Diseases . 67 Medical Magic Versus Scientific Medicine 70 Medical Magic Universal among the Early Romans . 70 Early Magic Cures not Entirely Displaced by Greek Scientific Medicine 73 Preventive or Prophylactic Magic . .76 A. The Amulet 76 Definition of an Amulet 77 Names Given to Amulets by Latin Authors ... 79 Antiquity and Continued Use of Amulets in Italy . 80 Diseases Prevented by the Use of Amulets ... 84 ix X CONTENTS II. Magic and the Prevention of Disease — Continued. page Materials of Amulets 96 Inscriptions on Medical Amulets 100 Other Details in the Preparation of Medical Amulets . 101 Where were Medical Amulets Worn? 102 Amulet Containers 103 B. Prophylactic Magic by Means other than Amulets 105 Diseases Prevented 106 Materials used in Magic Prophylaxis apart from the Use of Amulets 110 C. Sympathia the Basis of Prophylactic Magic . 113 Sympathia Essential to Amulets 113 Based on Various Associations of Ideas .... 113 Bibliography 125 Index Rerum 129 Index Locorum . 141 STUDIES IN MAGIC FROM LATIN LITERATURE STUDIES IN MAGIC FEOM LATIN LITEKATUKE CHAPTER I INTRODUCTION TO THE STUDY OF ROMAN MAGIC I. The Meaning of MdTos, Mcryeta, magus, and magicus 1 Neither fiayos nor fiayeia is found in Homer, though refer- ences to magic are numerous. 2 Apparently the first reference in Greek literature to the nayoi 3 occurs in Herodotus, who tells us that they were a Median tribe.4 They formed a priestly caste, 5 resembling that of the Jewish Levites, were the leaders in wisdom and in the education of the royal household, 6 and 1 Cf. August Gehring, Index Homericus (Leipzig, 1891), s. w. nayos and fiayeia. 2 Cf. Pliny, N. H. 30.. 5; Iliad 7, 193-196, with Leaf's excellent note: 11, 740-741: 12, 254-255: 13, 434-435: 15, 321-322: 24, 343-345 (magic strokes used by the gods): 14, 214-221 (magic girdles): 16, 235: 23, 135-136; Od. 10, 235 ff.; infra, 19, n. 97. 3 For the derivation of the word cf. A. Vanicek, Fremdworter im Griechischen und Lateinischen, s. v. nayoi) Leo Meyer, Handbuch der Griechischen Etymologie, 4, 318, s. v. ixayos) Emile Boisacq, Dictionnaire etymologique de la langue grecque, s. v. nayoi. 4 Herodotus, 1, 101. The word is found somewhat earlier in Persian. The great inscription of Behistun contains seven instances of the nomina- tive magus, and five instances of the accusative. 5 Cf. Strabo, 16, 762; Lucian, Mcucp6/Stot 4; Xenophon, Cyrop. 8, 1, 23; Clitarchus, apud Diog. Laert., Vit. Phil., Proem. 6; Hesychius, s. v. nayos; Apuleius, Apol. 25. 6 Cf. Apuleius, De Plat. 1, 3; Plato, Ale. 121E-122A; Cicero, Div. 1, 46; 90-91: Fin. 5, 87: Leg. 2, 26; Valerius Maximus, 8, 7, Ext. 2. ; 2 STUDIES IN MAGIC FROM LATIN LITERATURE were expert in divination 7 and astrology 8 but were not at all acquainted with what the Greeks called yorjTela, or what 9 is now generally known as magic. These nayoi, under the leadership of a certain Osthanes, accompanied the army of Xerxes into Greece, 10 where their unhallowed association with the invader, together with their knowledge of the occult influences of the stars, reduced them in the esteem of fifth century Greeks from the position of most influential religious and educational advisers to that of cheats, rascals, and tricksters. 11 But Euripides is familiar with the word ixayoi also as applied to those who possess preternatural control over natural phe- nomena, since he mentions a disappearance that was effected 12 f/roi (^ap/jLCLKOLatv fj ixayoiv Tkxv&iGiv rj Oe&v kXottols. By Plato's time the word fiayos had become so common in the meaning of 'a controller of natural phenomena' that Plato dares to use it in a metaphorical sense, calling certain desires 'those dire magicians and tyrant-makers.' 13 Finally, Lucian uses the word freely of a sorcerer or sorceress. 14 There seems there- 7 Cf. Clitarchus, apud Diog. Laert., Vit. Phil., Proem. 6; Cicero, Div. 1, 46-47; VeUeius Paterculus, 2, 24, 3; Pliny, N. H. 24, 164; Varro, apud Augustinum, C. D. 7, 35. 8 Cf. Valerius Maximus, 8, 7, Ext. 2; Suidas, s. v. yvqrda. 9 Aristotelis Frag., apud Diog. Laert., Vit. Phil., Proem. 1 (ed. Rose LLeipzig 1886J, 44) rrjv 8e yoTjTtK-qv payelav oi>5' tyvoxrav, <ptfalv 'ApHrrorkXiis % kv tQ fj.ayiK& nal AeLvcov kv r% Trep.irTjj r&v Io~ropu»)P. 10 Cf. Pliny, N. H. 30, 8; Alfred Maury, Magie, 61 and references there given. For Osthanes cf. infra, 20 and n. 99. 11 Cf . Sophocles, Oed. Tyr. 387 fleets nayov Toidvde, p.rix<ivoppa<f>ov ... J Aeschines, In Ctes. 137 'AXX' olp.ai oire $pvvwvdas ovre EbpvfiaTos oJ5t' fiXXos oi)8eis tt6}ttot€ t&v 7rdXcu Trovr\p&v tolovtos p.dyos ical 7617s kykvero. 12 Orest. 1497 £f. 13 Repub. 9, 572E orav 8' eXiriauatv oi Sewol p.ayoi re nal rvpavvoiroiol ovtol p.ij aXXws top vkov Kade^eiv. 14 Lucian, Luc. sive As., 4 p,dyos yap kern Beivrj. Cf. Demonax 23 'AXXd Kal p.ayov twos elvai \kyovros Kai kwtpdas ix*LV to"xupds, ws vir* avr&v airavras avairtideiv /ecu irapexew aiiTip b-jroaa fiovXerai, Mi) flaii/iafe, <e<f>rj. ' INTRODUCTION TO THE STUDY OF ROMAN MAGIC 6 fore to have been a natural transition in the meaning of the word among the Greeks from that of priest to that of trickster, and then to that of one who controls natural phenomena; or, in other words, to our conception of a magician in the darker meaning of the English word. We may be reasonably certain also that in popular usage the word /xdyos had come to mean ' magician' rather than 'Magian' before the literary usage makes such a development apparent. 15 We turn now to the word nayela. It is certain that Plato 16 used it in the sense of 'the Magian philosophy and religion. Aristotle, however, by using the words yorjTucr} ixayda, clearly indicates that, by his time, the words yorjTeia and fiayda had approached each other in meaning so closely that yovrela was considered a species of fxayela. 17 The development in meaning is apparently carried one step further by Theophrastus, the successor of Aristotle, who uses the word ixayda without any limiting adjective in the sense of yorjTeia. 18 That a leading Greek philosopher in the early part of the third century B.C.
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