By Christopher A. Faraone

The traditional Greeks generally resorted to magic spells to draw and continue lovers--as a number of allusions in Greek literature and lately stumbled on "voodoo dolls," magical papyri, gems, and curse drugs attest. Surveying and reading those numerous texts and artifacts, Christopher Faraone unearths that gender is the the most important think about realizing love spells. There are, he argues, distinctive varieties of love magic: the curselike charms used basically by means of males to torture unwilling ladies with fiery and maddening ardour until eventually they give up sexually; and the binding spells and debilitating potions mostly utilized by girls to sedate indignant or philandering husbands and lead them to extra affectionate. Faraone's lucid research of those spells additionally yields a few insights concerning the building of gender in antiquity, for instance, the "femininity" of socially inferior men and the "maleness" of self sustaining prostitutes. most importantly, his findings problem the frequent sleek view that each one Greek males thought of girls to be obviously lascivious. Faraone finds the life of another male figuring out of the feminine as "naturally" reasonable and chaste, who makes use of love magic to pacify and keep watch over the "naturally" indignant and passionate male. This interesting learn of magical practices and their implications for perceptions of female and male sexuality deals an strange examine historic Greek faith and society.

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E. in Mesopotamia probably would not consciously see them- 152. 2 for similar Assyrian and Greek recipes for magical rings and facial ointments.

Fox (1986) 36–37, Phillips (1986) 2711–32 and (1991), Rives (1995) 15, J. Z. Smith (1995) 13–20, and Brooten (1996) 109–111. Graf (1995), however, tentatively tries to recapture an “insider’s” (emic) definition in fifth-century Athens (mainly in philosophic circles) and republican Rome. 76. 47–54 and Kotansky (1991a) 108–109. Ancient Greek Love Magic 18 understanding ancient Greek beliefs and the social milieu of their magical rites. 77 Defining the narrower topic of Greek love magic is even more difficult.

71 This is not to say, of course, that I am uninterested in the later Roman and late-antique periods, for we have already seen that some of our best evidence for actual magical spells—those inscribed on gemstones, 67. Fowden (1986) 168–174 and Brashear (1995) 3402–05. 68. Petropoulos (1988) 215. 69. 207 Kühn) quoting Pseudo-Nachepso; see M. Smith (1979) 132 for discussion. 70. Bonner SMA and Delatte and Derchain (1964) are the classic collections. On the importance of the gemstones, see Eitrem (1939), M.

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