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This assortment demanding situations the tendency between students of historical Greece to work out magical and non secular ritual as collectively particular and to disregard "magical" practices in Greek faith. The members survey particular our bodies of archaeological, epigraphical, and papyrological proof for magical practices within the Greek global, and, in every one case, ascertain no matter if the conventional dichotomy among magic and faith is helping whatsoever to conceptualize the target good points of the facts tested. members contain Christopher A. Faraone, J.H.M. Strubbe, H.S. Versnel, Roy Kotansky, John Scarborough, Samuel Eitrem, Fritz Graf, John J. Winkler, Hans Dieter Betz, and C.R. Phillips.

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77), no. nine. i feel that the interpretation "die Gotter zu lulia ubergegangen sind" (Varinlioglu) is incorrect and that the perspectives of Herrmann and Petzl, "gingen auf sie los," might be most well-liked. In ibid. , no. 7 has the related which means of "to assault jointly. " Cf. the hot textual content from Esna (see p. 71-72) with the verbs and ninety eight. Cf. Keil (see n. 77), 38: '. ultimately, can take the which means of within the functionality of "consulting the god at the sin that explanations sickness. " therefore in H. W. Pleket (see n. 77), no. thirteen: ninety nine. Ziebarth 1899, 122, cf. okay. Buresch, in Aus Lydien: Epigraphisch-geographische Reisefruchte, ed. O. Ribbeck (Leipzig, 1898), 112; Buckler (seen. 77), 179; Eger (seen. 77), 282. Cf. Lane(seen. 77), 31. Ziebarth observed during this the presentation of a judicial grievance on a Tfi. TTa. Kutv, reminiscent of the Cnidian petitions, during which he's via Steinleitner (p. 100): "Apollonios machte der Meter Artemis Platz, d. h. machte sie zu Vertreterin seiner gerechten Sache. " Buckler is of the same opinion: " . . . a cession of Apollonios. This was once most likely a curse inscribed on a mrraKiov and put ahead of the goddess' shrine. " right here the verb is obviously interpreted in its absolute experience or at top with, as its hidden item, the lawsuit itself. but O. Eger, who with this one exception follows the footsteps of his predecessors, translates, "Apollonios iiberantwortete deshalb der Gottin den ihr durch seinen Eidbruch bereits verfallen Skollos" and as a result sees the in charge as item. With this he fairly reacts to Zingerle (1926, 36), who had defined the motion as a true Zessionsverfahren, during which definitely the right to say is transferred to a 3rd social gathering, as a result the deity, precisely as at the bronze pill from South Italy. the end result might their be that the sum may in any case develop into temple estate. a hundred. For the dialogue on those phrases see Herrmann 1962, 47f. and TAM, no. 255. one zero one. Eger—(see n. 77)—(p. 283) compares Polyb. 6. fifty eight. four: cf. Liv. 22, sixty one, four (iure iurando se exsolvisset) and ibid eight (religione se exsolvisset, "redeem oneself from the tasks of an oath"). Cf. Speyer 1969, 1191. 102. See Versnel 1985, 261f. and Strubbe above, p. forty five. 103. A. Deissmann, Licht vom Osten, 4th ed. (Tubingen, 1923), 277ff. Cf. at the psychology H. S. Versnel "Self-sacrifice, reimbursement, and the nameless Gods," inLe sacrifice dans I'antiquite, Entretiens Hardt 27 (Geneve, 1981), 135-85. Cf. an inscription from Jerusalem (seventh century A. D), BE (1960) no. 416: 104. Bjorck 1938, nos. 6 and 12. at the use of during this feel see TWATTvol. n, 897. one hundred and five. The phrases exchange in literary texts: R. Merkelbach, "Fragment eines satirischen Romans: Aufforderung zur Beichte," ZPE eleven (1973): 89-90. 106. C. T. Newton (see n. 60); C. Wachsmuth (see n. 91); J. Ziindel, "Aegyptische Glossen,"/? /iM 19 (1864): 481-96; R. S. Conway, "The Duenos Inscription,"AJP 10 (1889): 445-59; Ziebarth 1899, 126; Wunsch, DTA xiib. past Cursing: The entice Justice in Judicial Prayers 103 107. Audollent, DT, p. cxvi and five. 108. Kagarow 1929, 22ff. ; Bjorck 1938, 123ff. 109. Zingerle 1926. His concept used to be critically censured, e.

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