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Within the ‘market of healing’ of Christian Egypt (here broadly considered as the fourth through twelfth centuries CE), ‘magical’ practitioners represent an elusive yet recurrent category. This article explores the evidence for magical healing from three perspectives – first, literary texts which situate ‘magicians’ in competition with medical and ecclesiastical healing; second, the papyrological evidence of Coptic-language magical texts, which provide evidence for concepts of disease, wellness, and their mediation; and finally confronting the question of how these healing traditions might be understood within the methodologically materialistic framework of academic history, using the concepts of placebo and healing as a performance.
A note on Vedic cīti-
(2021)
Vedic cīti-, attested in the Atharvaveda, is argued to be related to Av. ṣ̌āitī-, OP šiyāti- ‘happiness’ built to PIE *kʷi̯eh₁- ‘to (come to) rest’.
The paper argues that a) Germanic *tauf/ƀra- (Germ. Zauber, etc.) is related to a root PIE *deu̯p- ‘beat; make a hollow sound, resound’ found in Greek δοῦπος ‘thud’, etc., b) Greek φάρμακον goes back to the root PIE *gʷʰer- ‘heat’ (Gk. θερμός, etc.) implying healing by fomentation, and c) Armenian hiwand ‘sick’, borrowed from Iranian, to PIE *sh₂ei̯- ‘bind’ relying on the notion of disease as a supernatural bond.
The IE languages developed different strategies for the encoding of the passive function. In some language branches, the middle voice extended to the passive function to varying extents. In addition, dedicated derivational formations arose in a number of languages, such as the Greek -ē-/-thē- aorist and the Indo-Aryan -ya-presents. Periphrastic formations involving a verbal adjective or a participle are also widely attested, and played an important role in the building of the passive paradigm in e.g. Romance and Germanic languages. As the periphrastic passive is also attested in Hittite alongside passive use of the middle, both strategies seem to be equally ancient. Some minor strategies include lexical passives and the extensive lability of verbs. A survey of possible strategies provides evidence for the rise of a disparate number of morphemes and constructions, and for their ongoing incorporation into the inflectional paradigms (paradigmaticization) of given languages, thus adding to our knowledge about cross-linguistic sources of passive morphology and grammaticalization processes involved.
Key elements of sacred landscapes of the Nile Delta were lakes, canals and artificial basins connected to temples, which were built on elevated terrain. In the case of temples of goddesses of an ambivalent, even dangerous, nature, i.e. lioness goddesses and all female deities who could appear as such, the purpose of sacred lakes and canals exceeded their function as a water resource for basic practical and religious needs. Their pleasing coolness was believed to calm the goddess' fiery nature, and during important religious festivals, the barques of the goddesses were rowed on those waters. As archaeological evidence was very rare in the past, the study of those sacred waters was mainly confined to textual sources. Recently applied geoarchaeological methods, however, have changed this situation dramatically: they allow in-depth investigations and reconstructions of these deltaic sacred landscapes. Exploring these newly available data, the paper presented here focuses on the sites of Buto, Sais and Bubastis, by investigating the characteristics of their sacred lakes, canals and marshes with respect to their hydrogeographical and geomorphological context and to their role in ancient Egyptian religion and mythology as well.
Based on first-millennium cuneiform manuscripts from Aššur, Babylon, and Uruk, this article offers an edition of a ritual against an illness conceptualized as the demon ‘Any Evil’. The text sheds light on how the catch-all figure Any Evil corresponds to the idea of a universal cure for any physical ailment, and how the rhetoric of the incantation articulates this relationship and facilitates the active participation of the patient. The ritual instructions of this and a closely related text show that Any Evil is envisaged as a bull-headed, male demon. This points to an adaptation of motifs that are typically associated with ghosts in ancient Mesopotamian thought and raises questions concerning the pictorial representation of Any Evil and its conceptual foundations.
Heinrich Hettrichs 2007 veröffentlichte "Materialien zu einer Kasussyntax des Ṛgveda" sind Vorarbeiten zu einer Kasussyntax der indogermanischen Grundsprache, die auf der Darstellung der wichtigsten und ältesten Einzelsprachen aufbauen soll, zu denen auch das Vedische gehört. Die Datenbasis der Untersuchung ist der Rigveda mit einem Corpus von ca. 27.600 Sätzen. Die Untersuchung geht semasiologisch vor, fragt also nach den Bedeutungen der einzelnen morphologischen Kasus. In der vorliegenden Fassung finden sich ausführliche Darstellungen zu den Kasus Lokativ, Ablativ und Dativ und zu den Konstruktionsmustern ausgewählter Verben.
Band 71 der Keilschrifttexte aus Boghazköi setzt die Publikation der keilschriftlichen Funde aus der Hethiterhauptstadt Boğazköy-Ḫattuša fort. Lieferungen 1–5 enthalten die Textfunde der Grabungskampagnen 2017 (Nr. 26–36), 2018 (Nr. 39–82), 2019 (Nr. 86–95), 2020 (Nr. 96–101), 2021 (Nr. 102–10) sowie Nachträge zu früheren Heften (Nr. 1–25, 37–38, 83–85, 111–24).
Sacred water canals or lakes, which provided water for all kinds of purification rites and other activities, were very specific and important features of temples in ancient Egypt. In addition to the longer-known textual record, preliminary geoarchaeological surveys have recently provided evidence of a sacred canal at the Temple of Bastet at Bubastis. In order to further explore the location, shape, and course of this canal and to find evidence of the existence of a second waterway, also described by Herodotus, 34 drillings and five 2D geoelectrical measurements were carried out in 2019 and 2020 near the temple. The drillings and 2D ERT surveying revealed loamy to clayey deposits with a thickness of up to five meters, most likely deposited in a very low energy fluvial system (i.e., a canal), allowing the reconstruction of two separate sacred canals both north and south of the Temple of Bastet. In addition to the course of the canals, the width of about 30 m fits Herodotus’ description of the sacred waterways. The presence of numerous artefacts proved the anthropogenic use of the ancient canals, which were presumably connected to the Nile via a tributary or canal located west or northwest of Bubastis.