Rings-PGM

S U PPLE M E N TA M H N H . . . . . Litterae Magicae Studies in Honour of Roger S. O. Tomlin Volume 2 Celia Sánchez Natalías (ed.) Litterae Magicae Studies in Honour of Roger S. O. Tomlin Libros Pórtico First edition Zaragoza 2019 © Celia Sánchez Natalías Published by: © Libros Pórtico Distributed by: Pórtico Librerías, S.L. Muñoz Seca, 6 50005 Zaragoza (España) Fax: (+34)976353226 distrib@porticolibrerias.es www.porticolibrerias.es Printed by: Imagraf Impresores, S.A. Nabucco 14 29006 Málaga Tfno. (+34)952328597 I.S.B.N: 978-84-7956-183-3 D. L.: Z 915-2019 Printed in Spain Universidad de Zaragoza Ayuda IJCI-2015-25821 (Ministerio de Economía y Competitividad) Grupo Hiberus, Gobierno de Aragón Cover: magical signs found on a Latin curse tablet from Hadrumetum, currently housed at the Bibliothèque Nationale de France (inv. no. “Froehner ou FG”). Drawing by Celia Sánchez Natalías. Cover design by Víctor Valdivielso. Roger S. O. Tomlin deciphers the Bloomberg tablets © MoLA Litterae Magicae Studies in Honour of Roger S. O. Tomlin M. Marcos, “Foreword: Words for Roger” .................................................................11-14 C. Sánchez Natalías, “Introduction”........................................................................15-18 Part I: Prof. Roger S. O. Tomlin I. Czeti & D. Seres, “«I Try to Publish Whatever Turns up». Interview with Roger S. O. Tomlin”...............................................................................................19-28 Works by Roger S. O. Tomlin ..............................................................................29-36 Part II: Texts: Editions and Re-editions M. Scholz, “Round Curse Tablets: Correlation of Form and Content” ...................39-50 G. Németh, “The Cursed Grandson”............................................................................51-58 A. Mastrocinque, “A Defixio from Caesarea Maritima against a Dancer”.............59-76 U. Ehmig, “Exaudi orationem meam auf einer spätantiken gefalteten Bleischeibe und 14 Defixiones aus Piercebridge (GB): Wie Studien zur Materialität vom christlichen Gebet und magischen Praktiken zum Anglerlatein führen”.....................77-94 J. Blänsdorf, “Entziferung und Deutung der trinitarischen Altarinschrift aus Rožmberk (1493)”...............................................................................................95-102 A. Buonopane, “Una tessera nummularia inedita in un manoscritto di Francesco Bianchini (1662-1729)”...........................................................................103-108 Part III: Essays R. Gordon, “Imaginative Force and Verbal Energy in Latin Curse-tablets”.........111-130 S. Chiarini, “The Power of Writing in Ancient Curses”........................................131-150 C. Campedelli, “Ancient Greek Magical Practices in Sicily and Southern Italy: a New Research Project”........................................................................................151-158 F. Marco Simón, “Heracura and Her Divine Consorts”.......................................159-164 C. A. Faraone, “Cursing Chariot Horses instead of Drivers in the Hippodromes of the Roman Empire”...........................................................................165-186 R. Martín Hernández, “More than a Logos. The Ιωερβηθ Logos in Context”....187-210 E. Suárez de la Torre , “The Use of Rings in the Greek Magical Papyri”.............211-232 A. Pérez Jiménez, “The Bull’s Σόβη and the Stones that Waxed and Waned According to the Moon. Two Notes on Schol. 1.6 of the Anonymous Commentary on Ptolemy’s Tetrabiblos”....................................................................233-240 Abreviations and Bibliography........................................................................241-262 The Use of Rings in the Greek Magical Papyri* Emilio Suárez de la Torre Universitat Pompeu Fabra (Barcelona) emilio.suarez@upf.edu Abstract This is a study of eleven examples of the Greek Magical Papyri in which specific indications are given for making and using rings, which either bestow exceptional powers on their users or have a specific application. The characteristics of these recipes are described and analysed in terms of the materials they require and their magical effects, and their presence within the magical papyri as a whole is assessed. Key-Words: Magical rings, magical papyri, metals and stones in magic, special powers. 1. Introduction Talking about magical rings means embarking on an unending tale. When J.R.R. Tolkien began his work that would eventually become The Lord of the * This study has been made under the frame of the Research Project FFI2017-87558-P, financed by the Spanish Ministry of Industry, Economy, and Competitivity/AEI/FEDER,UE. I have not included in this study two examples of use of rings that either belong to a different group of texts or these have difficulties of reconstruction: PDM XIV, 386, where the heart of a shrewmouse must be put “into a [seal] ring of gold, you put it on your hand, and you go anywhere, then it creates for you [favor, love, and] respect (tr. by Janet H. Johnson in Betz 19922: 217); and Suppl. Mag. 94, 22-26, a quite damaged papyrus from Antinoopolis belonging to the 6th century CE, that includes a recipe for the eyes, where the reconstruction of the word ‘ring’ is not fully sure, though quite possible (it would be difficult to find a better substantive for the adjective ‘gotthic’). Additionally, we could mention some examples of defixiones related either to the lost or to the theft of rings (such as RIB I, 307 and Tab. Sulis 97), that show the value and importance assigned to them. Celia Sánchez Natalías (Ed.), Litterae Magicae. Studies in Honour of Roger S. O. Tomlin, Supplementa MHNH 2, Zaragoza, Pórtico, 2019: 211-232. Emilio Suárez de la Torre 212 Rings1, he was well aware that he had adopted as a central motif an element with a long tradition in universal mythical tales and, of course, an object of great importance in magical practices throughout the ages2. Well known in Greek literary texts are the stories of Polycrates, according to Herodotus’ version3, with the motif of the “return” or cycle of the ring4, which features in a remarkable “immersion” version in the story in which Theseus retrieves Minos’s ring5, as told by Bacchylides6; or that of the ring that ended up in the possession of Gyges, whose bearer could become invisible as recalled by Plato7. On a more everyday level8, ancient Greek comedy provides some testimony to the use of rings for protection against certain illnesses or with an apotropaic value. Thus, in a fragment from Antiphanes9, a ring is mentioned (at the affordable price of one drachma) for dealing with digestive problems and in the Aristophanic Pluto (883884) one of the characters is believed to have been saved from the threat of a blackmailer thanks to the protection of another ring (at the same price, incidentally). In both cases, mention is made of the supplier, implying that this was not a clandestine activity. This is nothing more than a reflection of the power that Ancient peoples attributed to rings and, more specifically, to the stones mounted in them. Indeed, we could consider whether or not it is justified to study magical rings specifically, separate from the use of amulets and gemstones in general10. Certainly, the use by practitioners 1 2 3 4 5 6 7 8 9 10 Limited, essentially to The Hobbit, the author gradually expanded this fantasy tale into the vast saga of his particular mythopoeia (as Tolkien himself described it). As is well known, the work spans three parts: The Fellowship of the Ring, The Two Towers, The Return of the King. The first edition was published in London by G. Allen and Unwin Ltd, 1954-1955. One can simply leaf through the index of Thorndike’s work 1923 or, find it as a folklore motif in the works of Aarne &Thompson 19612 or Thompson 1955-1958 (D 1076 types 400, 554, 560, 665). III, 39-43. See an excellent panorama of this motif, from the Greek testimonies to the present day, in Delattre 2009. To prove his divine nature, as the son of Poseidon. Dithyramb III (fr. 17 Snell-Maehler). R. II, 359a-360d. Cf. Bonner 1950: 4-5. Fr. 177 Kock. The bibliography on magic gems and amulets is really remarkable and, undoubtedly, a good amount of the achievements of these researches is valid for the use of rings that incorporate those stones. See, for instance, Kotanski 1994 and 2001, Mastrocinque 2003, Sfameni Gasparro 2003, Sfameni 2009, Dasen 2015, Nagy 2015, Monaca 2017. For the relationship with planets and their gods see Pérez Jiménez 2010 y 2017b, Canzobre 2017. In the last few years the work of C.A. Faraone in search of gems in museums and collections has been very fruitful: see, for example, Faraone 2013a, 2014, 2017 and 2018. The Use of Rings in the Greek Magical Papyri 213 of magic of certain stones and metals is framed within a well-documented tradition of beliefs in their powers, which gave rise to highly diverse treatments in both the Greek and Roman worlds, which lived on after their decline. In works by authors such as Theophrastus11 or Pliny12, to cite two notable examples, we find irrefutable proof of such an interest. We can say the same thing of the different Lapidaries, in Greek and Latin13, which can be linked with texts like the Cyranides14, all with an orientation that could be called mythical-magical in terms of the use of the minerals. However, although it is true that, as we will see later, sometimes the instructions laid out in the papyri for engraving something on a stone specify whether or not it forms part of a ring, a necklace or a bracelet, it is true that not all the applications of each of those objects are the same, once the stone has been mounted, as the instructions clearly indicate, allowing us to accept a certain specialisation15. Moreover, out of the eleven cases that I will analyse, five do not carry a stone, while in two others the nature of the stone is not specified. It does not seem to be mere coincidence that these last cases in which the stone has no function correspond to iron rings, which is common to negative or coercive magic16. Furthermore, the examples of magical rings both in literary sources and in specifically magical texts have a dual function: they can have a specific applied use, as a response to a specific need, but there are also those that offer greater and more extraordinary powers. In this respect, I believe it timely to recall a passage from Lucian that can serve well as a forerunner to the information provided by the magical papyri. It is the dialogue, The Ship or The Wishes17. Timolaus says his ultimate wish is to possess magical rings. The god that will provide him with them would be Hermes. He then lists several rings with specific powers: one to be healthy and suffer no injury; another to be invisible (“like that of Gyges”, he specifies); another to have greater strength than countless men and to be able to fly; another to hypnotise and open any door by simply approaching it. When he comes to the sixth (which is what he would like most) the list of benefits the ring would 11 12 13 14 15 16 17 Περὶ λίθων (De lapidibus). Plin. NH XXXVII. I follow the edition by Halleux-Schamp 1985. Edited by Kaimakis 1976. On the specificity of rings in practical magic see the remarks of Hopfner 19742: 144 (ep. 580), who thinks that it is a tool with special potentialities, given by their own circular form. Fort the use of metals and stones used in these operations it is yet very useful the section (pp. 326-367) entitled “Die sympatisch-symbolischen Steine, Mineralle und Metalle” (inside the chapter dealing with the effects of sympathy and antipathy in animals, plants, minerals and metals). Cf. Perea Yébenes 2000: 29-30, in reference to some of these examples. Τὸ πλοῖον ἢ εὐχαί (Navigium), nº 73, vol. IV from the Oxford edition by M.D. Macleod. 214 Emilio Suárez de la Torre give make it an instrument for transforming a person into a godlike being (in fact he declares that with this θεὸς [ἂν] ἐδόκουν τοῖς ἄλλοις)18: he would be an irresistible seducer (and bringer of death, if so wished, to the woman who resists him), he would live for a thousand years without aging, he could possess everything, fly and witness the wonders of faraway lands (India, the Hyperboreans, the sources of the Nile, the Antipodes), travel to the moon and the stars, announce the victor of the Olympic Games in Babylon, breakfast in Syria and dine in Italy, defeat enemies and tyrants, have unlimited relations with youth and even use humanity as a game. “Here is the perfection of happiness, secure and indestructible, backed as it is by health and longevity”19. This passage is a suitable preamble to now analyse those Greek magical papyri (henceforth PGM) where rings have a specific function within the magic practices described in the spells20. 2. Rings in the PGM With the caveat that the chronology of the magical papyri is not always easy to specify, the spells that make mention of rings with magic power (or which contribute to completing the magical action) correspond to texts from the 3rd-4th centuries CE. In total the use of rings appears in 11 recipes across five papyri (which I will now list and discuss in chronological order): PGM XII (two examples), PGM LXI, PGM VII, PGM IV (four examples) and PGM V (three examples)21. It is perhaps worth noting that all these could have belonged to the so-called “Theban Library”22, to which two major papyri dealing with alchemy23 also belong, one of which, incidentally, makes mention of the same stones that are used to make some of the rings from this group24. In general, we’ll see that rings were used in two different ways, like in the aforementioned testimonies the use of a ring is: either to attain great, extraordinary power, whose applications can be listed, or to achieve a specific objective in a precise circumstance. 2.1. PGM XII [P. Leiden J 384], 3rd century CE The first group corresponds to the more extensive examples and, at the same time, the most explicit in terms of their attribution of extraordinary value to a ring. I am 18 19 20 21 22 23 24 Nav., 38. Nav., 38-41. I follow the edition by Preisendanz & Henrichs 1973-19742. A brief summary of some of these examples can be seen in Perea Yébenes 2000: 28-36, in the chapter “El poder mágico de los anillos”. See Zago 2010: 31-96, and Dosoo 2016. P.Leid. X (Leiden) and P. Holm. (Stockholm). Jasper (P. Holm. 360), emerald (P. Holm. 138 et passim), heliotrope or bloodstone (P. Holm. 890). The Use of Rings in the Greek Magical Papyri 215 referring to the two recipes included in the magical papyri of Leiden J 384 (PGM XII, 201-269 and 270-350), discussed in detail by J. Dieleman25, in the context of the issues arising from the plurilingual nature of these magical texts. Both examples undoubtedly arise from a predominantly Egyptian religious and cultural setting, and one which was substantially priestly, at least regarding the sapiential training and inheritance of their authors. However, it is worth remembering that in both cases this knowledge is used for purposes that are in no way ‘priestly’ in terms of their application. Instead the texts demonstrate the use of this knowledge for private or collective ends, and their secrecy seems to be of great importance. At the same time, the texts perfectly reflect the capacity of the authors of these formulae to absorb different elements from magical-religious tradition, particularly the Hellenic and Jewish one, with highly effective result in strengthening the alleged potential power of the spell and its scope, despite the insistence of this being limited to a circle26. 2.1.1 PGM XII, 201-269 This extensive text is dedicated to making and consecrating (for its activation or ‘dynamization’) a ring that bestows exceptional powers. The text is organised using a fairly homogenous structure which clearly distinguishes eight units or segments27. The aim indicated in its title is “every operation” and being “lucky” and adds that “it is coveted by kings and governors”28. It then gives the instructions. The stone that has to be mounted in the ring is a blue jasper29 onto which is engraved an ouroboros serpent within whose circle is a half-moon with a star on each of its horns 25 26 27 28 29 Dieleman 2005: 145-180. Kákosy 1989: 228 mentions it as an example of “ägyptische, griechische, gnostische und jüdische Elemente”. There are some interesting observations in Sfameni Gasparro 2003. Different approaches to this issue, in relation to the magician’s training, can be found in Suárez, Blanco, Chronopoulou & Canzobre 2017. For his part, Dieleman 2005: 147-148 establishes five divisions, which can be considered valid across the board, although I believe the division I propose allows the text to be followed in accordance with its basic parts. My division is: 1. Introduction and description (ll. 201-210); 2. Instructions regarding physical actions (pit, altar, offering, posture to adopt, libation; ll. 201-216). 3. Invocation to the three suns Ἀνοχ | Μανε Βαρχυχ + request (“O, etc.”); 4. Presentation of the petitioner (ll. 227-238); 5a. Request of presence+Hymn in prose (238-244); 6. Hymn in verse (ll. 244-252, hexametres); 5b. The hymn continues in prose (ll. 252-262); 7. Final invocation (with “names of the nations”) + request; 8. Last instruction regarding the names to be inscribed on the back of the stone. Cf. Suárez de la Torre 2017. Before the Greek text is the noun “ring” in demotic (wc gswr). In the lapidaries, jasper has a notable presence: Orphic lapidary 267-270; Orphei Lythica Kerygmata 6; Damigeron-Evax XIII. Very present in Pliny NH XXX, XXXI and XXXVII (cf. index of Halleux-Schamp). 216 Emilio Suárez de la Torre and, on top of which, there is a sun on which is inscribed the name Abrasax30. This name is again engraved on the edge of the ring, while on the back side of the stone is added the name Iao and Sabaoth. To these instructions should be added the final paragraph of the text (l. 268), as here it is specified that, together with Iao Sabaoth, Abrasax also appears on the back. The jasper has to be mounted in a gold ring and it is said that the engravings in the stone are equally effective if done in gold instead of jasper (ll. 201-210). The ring with the stone must be consecrated in the rite used for all such objects (ἡ κατὰ πάντων τελετή), in other words, the usual ritual in similar ceremonies, an expression that appears at other times in these papyri31. Note that the presence of Abrasax, Iao and Sabaoth indicates a supreme divinity expressed with the most representative names of this concept in the magical texts. As is normally the case, firstly the instructions are given for the consecration actions (ll. 201-216), which consist in the preparation of a pit, with an altar on which birds are burnt as a sacrifice together with aromatic substances, as well as a libation facing east. While this is done, the ring must be held up and the indicated logos is recited. The sacrifice of birds (geese, roosters and pigeons) as a holocaust is not exactly a common model either in Greek or Egyptian religion, although it would not be described as anomalous32. It is the case that this same papyrus describes another sacrifice of this nature in a text dedicated to Eros33. While in this case, the sacrifice of birds may follow a certain analogy with the invoked divinities, in this example, I believe it is worth keeping in mind the accompanying libation of wine, honey, milk34 and saffron: in the first case the connotations of the substances lead us to celestial divinities, while in the second one they evoke rituals related to the Chthonic world. This interpretation can be supported by the way in which, in the following part, it proposes invoking the gods: under the Earth, in the middle regions and in the heavens (here represented by three suns, Anoch, Mane, Barchuch)35, with the capacity to direct the fate of people and nature, invoked to assist as παραστάται to the officiant. 30 31 32 33 34 35 See the commentaries by Merkelbach & Totti 1990: 155-178 and Fauth 1995: 103-106 with Egyptian parallels. Cf. PGM IV, 1596 and PGM VII, 872. See the remarks on birds sacrifices in the papyri by Johnston 2002 and Zografou 2013: 101-121 (with my review in Kernos 28 [2015], pp. 294-297). Although it has not a direct connection with this case, it is interesting the analysis of Villing 2017. For an intercultural link in the consideration of animal sacrifice in general, see Rutherford 2017. PGM XII, 14-95. An important study of the symbolism and function of these elements in Greek rituals is Graf 1980. For Merkelbach & Totti 1990: 169, the meaning of each name would be “Life”, “Midday” and “Soul of darkness”, in other words, the sun in its manifestations of morning, midday and evening. The Use of Rings in the Greek Magical Papyri 217 To lend strength to the request, the person undertaking the rite identifies himself, as is quite common, with different divinities, with a spectacular use of these as regards their varied origins such as the Egyptian, Greek and even Theosophical-Hermetical divine pantheons. However, it should be taken into account that this is a resource which was already present in Egyptian prayer, as mentioned by Dielemann36. That is to say, we can see that a more open orientation has been given to an Egyptian tradition. It finishes with the warning that the subject will invoke the “hidden and secret name” of the supreme god, conceived as προπάτωρ of the gods and ἐπόπτης and κύριος of everything. In this sequence that combines ‘the one and the many’37, the request is then oriented towards the supreme being and omnipotent god, which is invoked with a long litany, in prose and verse (this part is inserted between the two in prose) in which no aspect of life and the universe is omitted in which his power and presence is not detected. In all these central sections a link is made to the conception of the supreme god present in the representation of the ring and the usual designations of the supreme divinity are used in texts of different natures since the Hellenistic era in the Egyptian sphere: Ἀγαθὸς Δαίμων, Αἰών (and Αἰώνων βασιλεύς)38. Throughout this epiclesis the references to the power that the consecrated ring possesses are included in the term δύναμις (ll. 261-262). To close the invocation, the question arises once more over the name of the supreme divinity, with a series of alternative names for the different nations (Egyptian, Jewish, Greek and Parthian), with a mix of identifications that are correct and others that are suspect of having been invented ad hoc39. The final request leaves no doubt as to the purpose of the ceremony: τέλεσόν μοι καὶ δυνάμωσόν μοι τοῦτο πρᾶγμα εἰς ἅπαντα τὸν τῆς ζωῆς μο<υ> καὶ ἔνδοξον χρόνον. So, unlike other examples in which the operation must be repeated each time the magical object is to be used, this consecration endows the ring with a permanent effect. Overall, therefore, this is a ceremony which is treated with great solemnity, in keeping with the great value the recipe was intended to have, worthy of high-ranking clients. 2.1.2 PGM XII, 270-350 This recipe is quite different to the previous one. It is indeed less structured, there is less attention to detail and, above all, it is somewhat cumulative. Among the effects of possessing the ring are success, ‘grace’ (attraction) and victory, as well as rendering the wearer famous, great, admired and rich, or friend of people with 36 37 38 39 He sees it as being very Egyptian; see Dieleman 2005: 154. Of course, I am alluding to Hornung 1971 and his clarifying study of the Egyptian concept of divinity. See the references on these deities given by Dieleman 2005: 155, n. 11. Cf., for example, the Egyptian names Φνω εαι Ἰαβωκ. 218 Emilio Suárez de la Torre such characteristics. The image to be engraved on a “heliotrope stone”40 is a “snake in a circle with its tail in its mouth, and in the middle of the circle is a sacred scarab surrounded by rays; on the back is an inscription in “hieroglyphics as the prophets pronounce it”41. Then, new powers are specified: the wearer will get whatever they want, will be able to calm the angers of masters and kings, everything the wearer says will be believed and they will appear as graceful to everyone; they will open doors, break chains and stones, merely by wearing the ring and pronouncing the name indicated. In addition, if it is worn by someone who is possessed, it will scare away the demon. The consecration prayer must be recited in the morning, in a standing position, facing the sun. “The greatest god” is addressed. There is a remarkable list of alternative names for the divinity (around 100). The ring (named here ξόανον) is asked to bestow divine and exceptional power, power and strength, and then in great detail: upset souls, move spirits, subdue opponents (in a trial), strengthen friendships, provide all kinds of profits, bring dreams, prophecise, cause psychological and bodily suffering, weakness and impediments, as well as perform all kinds of erotic filters (it closes with τέλει τελείαν τελετήν). It instructs that the logos must be repeated three times each day at the third, sixth and ninth hours for 14 days, beginning the third day of the moon and this should be rising in taurus, virgo, scorpio, aquarius or pisces. In each invocation a libation is poured of the “fluids specified above” (τὰ προκείμενα)42 together with all manner of perfumes, with the exception of frankincense. Once this rite is performed, the user must do as follows: he must take a live rooster (white or brown, but not black, and double-crested) and then the ring (specifically the ζῳδάριον) is introduced in its belly taking care not to damage the entrails. It should remain there for a day and then, on the ninth hour of the night it should be taken out and placed in a holy place. It can then be used. After line 316, a spectacular adaptation is included of the Egyptian ritual of animating divine images and mummies, the “opening of the mouth” or Ouphor. This is a highly significant example of the so-called “miniaturisation” of rituals, common to these magical practices. Its application is prescribed each time the owner of the ring wants to activate the divine action, namely, “request it” (ἐπιτάσσειν) to proceed to 40 41 42 The heliotrope (gr. ἡλιοτρόπιον) usually refers to a plant, but there is also the “heliotrope stone”, known today as “bloodstone” by practitioners of magic. It is, in fact, a chalcedony, with silicon dioxide, greenish in colour with reddy inclusions. In the lapidary of Damigeron-Evax (II, pp. 236-238 Halleux-Schamp) it appears as lapis heliotropius, a name explained as eo quod vertit solem and it is said to possess diuina potentia. It is assigned numerous different powers. On this combination of the Ouroboros with the scarab see Fauth 1995: 86, with references. According to Dieleman, they would be those of the previous ceremony. The Use of Rings in the Greek Magical Papyri 219 give the ring power. So, it is not that an Ouphor is expected each time it is used, but it seems the elements of the Ouphor are used as a prayer and persuasive invocation to the gods to activate and give life to the ring (cf. ζωπυρεῖται, l. 319)43. Moreover, two features of the presentation of this recipe can be underlined that reveal how the author of the recipe acts in competition with possible rivals and, also, with the idea of maintaining secrecy in the transmission of this knowledge. Thus, the insistence on concision as a guarantee of authenticity as compared with formulae that are too long indicates the neutralisation of less concise alternative versions44. With regard to the demands for secrecy, this is done in a solemn tone, which includes the use of the term μεγαλομυστήριον45, of which there are no parallels. The formulae chosen for the Ouphor ritual are used in a special way when connecting the concept of πνεῦμα with the animation of the ring, which, here, is given the name μυστήριον46. 2.2. PGM LXI [P. Brit. Mus. Inv. 10588], 3rd century CE This papyrus is another interesting example of a bilingual formulary (as well as containing some terms in Coptic), with eight columns on the recto and six on the verso47. Two of these are in demotic and, after a blank space and 180o turn (due to the difference in ductus), there are four in Greek. All the spells are erotic in nature, both the two in demotic and the three in Greek that occupy the four columns (although the third could be part of the second). The two best preserved Greek spells both have distinctive features, as well as others that are more common. The one that contains the reference to a ring48 begins with instructions for a mixture with a base of olive oil, chard and olive 43 44 45 46 47 48 For the details (‘miniaturization’) of the adaptation of the ritual to this ring and its structure, see Moyer & Dieleman 2003 and the analysis of Dieleman 2005: 172-182. A detailed description of the Egyptian ritual can be found in Assmann 20032: 408-431. This does not stop it including at the end up to 16 formulae in the “epiclesis of the Ouphor”, with voces magicae and names of Egyptian divinities. ὃ καὶ ἔχε ἐν ἀποκρύφῳ ὡς μεγαλομυστήριον. κρύβε, κρύβε (ll. 320-322). On the exigency of secrecy in these texts see Betz 1995. ‘Ἠνοίγησαν αἱ πύλαι τοῦ οὐρανοῦ, ἠνοίγησαν αἱ πύλαι τῆς γῆς.ἠνοίγη <ἡ> ὅδευσις τῆς θαλάσσης, ἠνοίγη ἡ ὅδευσις τῶν ποταμῶν, (l. 325) ἠκούσθη μου τὸ πνεῦμα ὑπὸ πάντων θεῶν καὶ δαιμόνων, /ἠκούσθη μου τὸ πνεῦμα ὑπὸ πνεύματος οὐρανοῦ, /ἠκούσθη μου τὸ πνεῦμα ὑπὸ πνεύματος ἐπιγείου, / ἠκούσθη μου τὸ πνεῦμα ὑπὸ πνεύματος θαλασσίου, /ἠκούσθη μου τὸ πνεῦμα ὑπὸ πνεύματος ποταμίου. (l. 330) δότε οὖν πνεῦμα τῷ ὑπ’ ἐμοῦ κατεσκευασμένῳ μυστ[ηρ]ίῳ, / θε<οί>, οὓς ὠνόμασα καὶ ἐπικέκλημαι./ δότε πνοὴν τῷ ὑπ’ ἐμοῦ κατεσκευασμένῳ μυστηρίῳ.’ κρύβε, κρύβε τὸ ἀληθινὸν Οὐφωρ ἐν συντομίᾳ / περιέχον τὴν ἀλήθειαν. On this mystery terminology applied to the magic action or to the tools or substances employed, see the remarks by Pachoumi 2017 and Suárez de la Torre 2017. First edition Bell, Nock & Thompson 1932. See my observations and description in Suárez de la Torre 2016. I analysed the other one in Suárez de la Torre 2016. 220 Emilio Suárez de la Torre branches, of which seven leaves have to be ground and then all ingredients are placed in a pot. You then have to go up onto a rooftop (or this can be done from the ground) and recite a logos facing the moon, in which the practitioner addresses the mixture to infuse it with magical powers in terms that resemble the “sweat of Good Daimon, the mucus of Isis, the utterance of Helios, the power of Osiris, the favour of the gods”. In a threatening tone, the mixture is ordered to go to the desired woman and make her feel the effects that are repeated in numerous erotic formulae: loss of consciousness, feeling fire, inability to eat or drink, etc. Afterward the request switches to the divinity, with the added strength that the practitioner knows the name of the “great god”, and other common elements in terms of effect, such as forgetting loved ones49. While the invocation to the oil mixture is distinctive, the use of the ring that is recommended in this case is even more so. Indeed, unlike rings made of precious materials that bestow extraordinary powers, the function of this ring, made of iron, is to arouse in the woman the previously described erotic attraction, but, above all, for her to be freed from the effect when the user so wishes. The image to be engraved on the ring is that of Harpocrates sitting on a lotus50, with the name of Abrasax. When it comes to lifting the spell, the practitioner must have the ring and place a sun scarab on the head of the woman, while reciting the formula “Gulp down my love charm image of Helios; he himself orders you to do so”. 2.3. PGM VII [P. Lond. 121], 3rd-4th centuries CE, 628-642 In this case the use of the ring forms part of a ritual for Asclepio-Imhotep to appear, in what seems to be an oneiric vision. The magical action begins with the “deification” (in other words, drowning) of a gecko caught in the countryside in lily oil. The rural origin of the lizard is a deliberate specification. In another formula that uses a gecko found in the previously cited PGM LXI, 39-59, the animal must be caught in an embalming workshop, and likewise in PGM VII, 186, the other mention of this lizard in these papyri51, in which the animal (named ἰχωροφαγοῦν) must be caught among graves. In these cases, the origin implies a negative connotation of the animal because of its impurity, while in our present example, in which, in addition, the manoeuvre is that of the ἀποθέωσις, we move away from negative magic52. The following instruction, now referring to the ring, which again is made of iron, indicates the engraving of the figure of “Asclepius of Memphis” (that is to say, Im49 50 51 52 On these and other usual motifs in these recipes, cf. Suárez de la Torre (forthcoming). On this representation see Morenz & Schubert 1954. On lizards in magic and religion see Nock 1972. I have analyzed both cases in Suárez de la Torre 2016. On the variety of possibilities with lizards, Sorabella 2007. The Use of Rings in the Greek Magical Papyri 221 hotep). The iron used must come from fetters, by which it seems to be underscoring the summoned divinity’s restraining effect: it is not for nothing that the iron has to be subjected to the same “purifying” bath as the deified animal (in other words, the ring with the image also has to be thrown into the lily oil). When it is to be used, the ring must be taken and shown to the pole star while the logos “Menophri53, who sit on the Cherubim, send me the true Asklepios, not some deceitful daimon instead of the god”54 is recited seven times. Then an incense burner must be placed where the practitioner is going to sleep, the ring passed through the vapour of the incense and the spell is recited seven times, while the appearance request is recited addressed to the god. Then, the ring has to be worn on the index finger of the right hand. 2.4. PGM IV [P. Bibl. Nat. Suppl. Gr. no. 574], 4th century CE The three following texts correspond to the grimoire known as the “Great Magical Papyrus of Paris”, the largest of this set. The first example corresponds with that of PGM XII insofar as it concerns a ring consecration ritual (or more precisely the consecration of a stone which can be engraved like a ring, φυλακτήριον or amulet) to attain exceptional power, while the others are focused on specific requests. In the latter two, the goddess Hecate plays a central role55. 2.4.1 PGM IV, 1596-1715 Again, we have a ritual described as a “consecration for all purposes” (κατὰ πάντων τελετή). The prayer to the Sun uses the usual incorporation of divine figures which, in reality, are manifestations or names for the supreme sun god: Sun-Agathos Daimon-Abaoth-Sabaoth-Adonai, Bal, Κμηφ and other magical names, to then finish with the syncretic formula (if the ritual has been performed) εἷς Ζεύς Σάραπις. The request is repeated up to 13 times to the divinity who will bestow the powers on the corresponding stone (λίθος), specified alternately as φυλακτήριον (9 times), δακτύλιος (twice) οr γλυφή (once). This all comes together in a long invocation, which lists the divine powers. What is most notable is that the invocation lists the different manifestations of the supreme sun deity in animal form (including the name changes) depending on the time of day56: 1st cat (Pharakouneth), 2nd dog (Souphi), 53 54 55 56 In fact, this was probably the city of Memphis. Literally “without a false demon…”, δίχα. It would seem that the author wants to differentiate between Imhotep and the Greek Asclepius, despite the use of the name. The presence of this goddess in magical practices, and specifically in the magical papyri, has been the subject of recent research from different points of view. See the works of Serafini 2015: 240-258, and Zografou 2010 (general study of the goddess, but with many references to the magical papyri) and 2016. Only one part of the prayer contains the request ζωήν, ὑγείαν, σωτηρίαν, πλοῦτον, εὐτεκνίαν, γνῶ[σ]ιν, εὐακοΐαν, εὐμένειαν, εὐβουλίαν, εὐδοξίαν, μνήμην, χάριν, μορφήν, κάλλος πρὸς πάντας ἀνθρώπους τοὺς ὁρῶντάς με (ll. 576-579). 222 Emilio Suárez de la Torre 3rd serpent (Amekranebecheo Thoyth), 4th scarab (Senthenips), 5th donkey (Enphanchouph), 6th lion (Bai Solbai, the ruler of time), 7th goat (Oumesthoth), 8th bull (Diatiphe), 9th falcon (Pheous Phouth; comes from the lotus), 10th baboon (Besbyki), 11th Ibis (Mou rof) and 12th crocodile (Aerthoe). In the papyri that have been preserved we have a parallel in PGM III, 494-530, in the context of a large systasis with the Sun (with a request with all kinds of benefits). However, the sequence is totally different, with hardly any coincidence in the manifested animal form57. Another important difference is that the Mimaut papyrus includes, as well as the animal form and name, the hourly creation of a plant, a mineral and land or sea animal and a bird58. All of this, as is underlined in the text itself, is to demonstrate that the petitioner knows all the secret names and exact attributes of the divinity, which is expressed as ‘ὅτι οἶδά σου τὰ ἅγ[ια] ὀνόμ[ατα κα]ὶ τὰ σημεῖα καὶ τὰ παράσημα κ̣αὶ̣ ̣ [τίς εἶ καθ’ ὥρ]αν καὶ τί σοι ὄνομα’ (ll. 623-625). Therefore, we can observe the existence of a shared trait, taken from Egyptian tradition (the listing of divine traits in accordance with the hour), but which presents different versions among magicians. What is obtained, in other words, the powers that are to be passed to the stone (including what is pronounced with the hours) are δόξα, τιμή, χάρις, τύχη, δύναμις, ἰσχύς, ἐπιτυχία, ἐπαφροδισία, καιρὸς καλός. It could be said even, in more general terms, that everything can be attained with the stone (τελεσθέτω πάντα). The request, therefore, could be summarised in the expressions τέλει τὸ μέγα φυλακτήριον ἐπ’ ἀγαθῷ τῷ δεῖνα ἀπὸ τῆς σήμερον ἡμέρας εἰς τὸν ἅπαντα χρόνον (ll. 1690-1693), said on the eleventh hour, and πάντα μοι τελέσαι διὰ τῆς χρείας τοῦ δακτυλίου τούτου ἢ <λίθ>ου (ll. 17111713), which closes the series. As can be seen, there are no specifications regarding the kind of stone, or the image or images to be engraved on it, or the metal to be used to, if need be, make the ring. It is a general prayer to endow the stone with power. Likewise, if we compare it with the text of the Mimaut papyrus, we can see that the magician has chosen a resource that allows them to attain the same effects as in a given ritual ceremony, but with the guarantee that the magic object maintains the powers in question forever. 2.4.2 PGM IV, 2125-2139 This is a very specific application and undoubtedly distinctive recipe, as it is directed against “incongruent”59 skulls, especially to stop them pronouncing a prophecy or something similar60. All the indications are in accordance with the varied na57 58 59 60 Only in three cases, although in a different order: bull, lion and donkey. In other words, in a line that continues in the recipes from the Cyranides (cf. infra with notes 84-88). Probably in terms of how to respond to prophetic consultations. The title reads κάτοχος σφραγὶς/ πρὸς τοὺς ἀκαταλλήλους τῶν σκύφων, / ἔτι δὲ καὶ τὸ μὴ λέγειν μηδὲ ἓν πάνυ ποιεῖν τούτω<ν> (Pr., τούτῳ Smith). The Use of Rings in the Greek Magical Papyri 223 ture of the practice, which has a preventive purpose in this necromantic action. The skull’s mouth must be sealed with dirt from the temple of Osiris and with earth from graves. This action is strengthened by the characteristics of the ring. This is made from iron taken from fetters (forged using a hammer) and the engraving is a headless lion with a crown of Isis instead of a head; with his legs, the lion is trampling a skeleton (the right foot on its head)61; between his legs there is a cat (male or female) with the eyes of an owl62 whose foot is grasping the head of a Gorgon; lastly is an inscription of voces magicae. The power of Isis sets off a chain of superpositions which crush the Gorgon’s head: in the middle, the strength of the lion (which seems to invoke the headless lion) has conquered the skeleton and, lower down, the cat (which seems to invoke Bastet) is putting pressure on the Gorgon’s head, a possible transposition of the skull to be neutralised. 2.4.3 PGM IV, 2622-2707 This is a love spell for attracting a woman (ἀγωγή), which is one of a group of four63 in which the divine figure the practitioner addresses is Selene and, in some parts of the recommended ritual, the Selene-Hecate assimilation is used. All these have strongly coercive traits and particularly caustic expressions in order for the goddess to force the submission of the desired woman. In these cases the distinction from slander spells practically lies only in the objective. In the indicated spell, the διαβολή is used to turn the goddess against the victim, as she is accused of committing serious violations in the practice of sacrifices64. A large part of the spell, with the denouncements to Selene, has a metrical form (iambic tetrametre acatalectic, ll. 2639-267065): in this case we have what is considered to be version ‘B’, while the so-called ‘A’ appears in the previous spell (ll. 2574-2610). In the selected part, as well as the coercive logoi (and the instructions for making φυλακτήρια, given the riskiness of practicing magic with Hecate-Selene) there are additional instructions for performing a coercive offering (ἐπίθυμα ἀναγκαστικόν) which has to be done at the end of the third day. As is logical, the substances to be used differ greatly from the 61 62 63 64 65 Pachoumi 2017: 163 analyses this example as a representation of Besas, the ‘headless one’, and reinforces her opinion with the Osirian elements of the formula. It is possible, but I think it is not necessary to see here more than a parallel, not an identification. It is not that it has to have the eyes of an owl, but rather the epithet of Athena, γλαυκῶπις, as a chromatic reference (or of the shine). PGM IV, 2441-2840. It was edited by Wünsch 1911. On this resource and the practice of diabolé in the recipes, see Blanco 2013 and forthcoming. Reconstruction in Preisendanz & Henrichs 1973-19742 (H. 19): 255-257, but with notable alterations in the text. See Bortolani 2016: 298-308 with a clear presentation of the different versions and a commentary. 224 Emilio Suárez de la Torre usual offerings. Here the practitioner must use “a field mouse, fat of a virgin dappled goat, magic material of a dog-faced baboon, egg of an ibis, river crab, a perfect moon beetle, single-stem wormwood picked at sunrise, magic material of a dog, a single clove of garlic”. This has to be ground together and moulded into pills. This is when the ring should be used to stamp or seal the pills. The ring should be “a completely iron ring, completely tempered, with a Hecate and the name ‘Barzou Pherba’”. Again, the ring is used to lend strength to a broader operation66. In this case, the presence of Hecate is coherent with the ritual and the invoked divinity, as is stated above. 2.4.4 PGM IV, 2944-2969 This formula is to cause a woman to suffer insomnia (and thereby contribute to her subjugation): it is an ἀγωγὴ ἀγρυπνητική. Again, this is a love spell of attraction which uses the figure of Hecate and her powers. The practice to be performed contains some distinctive aspects when compared with those that are addressed to other divinities. Indeed, the practitioner must take out the eyes of a live bat, mould a little dog from some unbaked dough or unmelted wax, and embed the eyes of the bat in the figure of the dog, the left and right eyes of the bat corresponding to those of the dog. Then, both eyes must be threaded with a needle that has been impregnated with the magical material, so that this is visible. Then, the dog must be placed in a drinking vessel, to which a piece of papyrus must be attached. This is when the ring is used, since it is the same as the previous case: an essential object must be “stamped” for the magical act, in this case the pill, which, together with the recipient, must be hidden at a crossroads (taking care to mark the location, for future uses). The use of the image of a dog and the location at a crossroads leaves no doubt as to a new link with Hecate, which is confirmed with the logos which has to be copied onto the pill, in which the animal is invoked “by Hecate Phor-Phorba Baibo Phorborba” (and, further down, by Kore, designated the “goddess of three roads”)67, so that the fire also spills from her eye or so she cannot sleep and can have no one but the petitioner on her mind. The description of the ring states that it has to be the practitioner’s “own” and be engraved with “two crocodiles with their heads pressed against each other”68 (if that is the meaning of ἀντικέφαλος). In his comments on the translation69, E. N. O’Neil observes that the crocodile is the animal of the god Sobek, with whose cult sacred prostitution seems to have been associated, which may link with the erotic purpose of this spell. 66 67 68 69 Wünsch 1911: 28: “Die Zauberkraft der Pille wird durch das Götterbild gesteigert”. The Hecate-Kore relationship is common on curse tablets, but also in coercive spells: cf. Suárez de la Torre 2014. Or, as O’Neil translates it, “two crocodiles with the backs of their heads attached”. In Betz 19922: 94, n. 374, with reference to H. Thompson, “Two Demotic self-dedications”, JEA 26 (1940), 68-78. The Use of Rings in the Greek Magical Papyri 225 2.5. PGM V [P. Lond. 46], 4th century CE This London papyrus is a small grimoire in codex format with 10 spells with diverse uses. Of these 10, in 3 the invoked god is Hermes, in situations that correspond to catching thieves or for acquiring prophetic powers or something similar70. Insofar as the use of rings, the papyrus presents three examples in which these have an essential function in the magical action. One distinctive feature is that in some of them the noun used to designate the ring is κρίκος71. 2.5.1 PGM V, 213-303 The instructions are very detailed, for what corresponds to both the praxis and logos. To make the ring, a scarab has to be engraved on a costly emerald and pierced with gold72. On the back a holy Iris should be engraved73. Then, a papyrus table must be prepared. Under the table is placed a pure canvas and an olive branch. In the middle, an incense burner with myrrh and kyphi. A vessel must also be prepared with a balm of lilies or myrrh or cinnamon. After purifying it, the ring is placed in the vessel. In addition, the kyphi and the myrrh has to be burnt in the censer for three days and then left in a pure place. Throughout the ritual pure breads and ripe fruit should be kept to hand. Another offering is made on a grapevine fire. Next, the ring is removed from the balm and worn. The practitioner must also anoint themselves in the morning with the balm where the ring had been placed, face east and recite the logos. This ceremony is done solely on the 7th, 9th, 10th, 12th, 14th, 16th, 21st, 24th or 25th. The logos includes: (a) The formula of “I am” to strengthen the petition. Here the petitioner identifies themselves as Thouth (that is to say, the ring gives them the powers of Her70 71 72 73 PGM V, 173-181, 182-212 and 370-445. In theory, this refers to an iron ring with a practical purpose as opposed to one used as an adornment. Judging by the parallels in the following footnote, this would be a needle or gold pin, although it has also been interpreted as “thread”. This indication appears in a similar format in the Socrates-Dionysius lapidary (26.5, p. 166 Halleux-Schamp): κτησάμενος τὸν λίθον κέλευε ἀδάμαντι γλυφῆναι κάνθαρον εἶτα εἰς τὴν κοιλίαν αὐτοῦ ἑστῶσαν Ἶσιν ἔπειτα τρύπησον εἰς μῆκος καὶ ἐμβαλὼν χρυσῆν βελόνην φόρει περὶ τὸν δάκτυλον. In this same text the emerald is defined as the “most beautiful and admired” stone and its power is said to encompass “all favours and success in any action”. The Latin version, which is very similar, appears in the Damigeron-Evax VI (pp. 241-242 Halleux-Schamp), while in XXXIV (pp. 272-276 Halleux-Schamp) there is a long description of the multiple effects of the lapis galactites “which some Egyptians call emerald”. 226 Emilio Suárez de la Torre mes-Thoth) and, also, as “the famous Heron, egg of the ibis, egg of the falcon, egg of the air-ranging Phoenix, I wear the hide of Keph”74. (b) Invocation of the “great daimon, Noun, the subterranean”. (c) Request for knowledge of what there is in the “souls of all men: Egyptians, Greeks, Syrians, Ethiopians, of every lineage and race”, the past and the future, their concerns, their occupations when alive and dead. (d) Threats, with reference to Hesies, who is allowed to be devoured by fish (an inversion of the myth of the immortalisation of Osiris): his bones will be burnt. Then other threats are added. (e) Another request for knowledge that is universal (Egyptians, Syrians, Greeks, Ethiopians) and “panchronic”, with a descriptive formula similar to what is described in the Iliad, the divining gift of Calchas75. It culminates with the desire to have the capacity to “read a sealed letter” and tell them (men) everything from the truth”. As can be seen, this is a variant, with a general and universal value, of the prophetic ability, in such a way that it is more like a kind of omniscience of human activity in general76. 2.5.2 PGM V, 304-369 The ring mentioned in this recipe has two very precise applications, corresponding to the practice known as κατάδεσμος. The ring is decisive in the spell, although it is not the only requirement. It has to be placed on a papyrus or a lead lamella and the inside and outside outlines of the ring be drawn with a reed pen. What has been drawn must be covered with myrrh ink and in the inside of the circle, on the papyrus, the practitioner writes the name, certain magical characters on the outside and, inside, a restraining formula which states what they want to stop happening. Then the ring must be placed back on the circle on the papyrus, which is used to wrap up the ring and is sewn shut, once the excess is removed. While the magical signs are pierced with the reed pen and the package is being bound, the restraining formula must be read out: if it is a man, he cannot oppose the petitioner and is subjected to them, their reason, intelligence and actions are all bound; and if it is a woman, “she may not marry so-and-so”. After that has been said, the ring must be placed in the tomb of someone who has suffered an untimely death and a spell recited addressed to the νεκυδαίμων (an act that is ideally undertaken on a waning moon). The ring 74 75 76 The Cynocephalus. Il. 1, 70, ὃς ᾔδη τά τ’ ὄντα, τά τ’ ἐσόμενα πρό τ’ ἐόντα. Remarks to this recipe in García Molinos 2017: 204-206 (classified as prognosis) and passim. Text in pp. 126-128. The Use of Rings in the Greek Magical Papyri 227 can also be thrown into an unused well or (again) into the grave of someone who has suffered an untimely death. Before putting it in, the ring must be bound with esparto fibre. Then a list of the voces magicae, characters and divine names are written on the papyrus (Phre, the Greatest Daimon, Iao, Sabaoth) and 59 letters. After the illustration with the drawing of the circle and its inscriptions, it is indicated that the same should be done with a lead lamella, which is covered in plaster once the lead is folded around the ring. Other voces magicae are also indicated and mention is made to Abrasax, Lailam and Semesilam. This is all in keeping with the usual procedure for defixiones, both in terms of the actions and the logoi. In addition, the fact that the ring is an iron κρίκος is perfectly coherent with an action pertaining to a κατάδεσμος. 2.5.3 PGM V, 447-458 The last example of a magical ring can be found in a short spell whose purpose is not entirely clear, but which, given the description it contains, seems to be aimed at summoning the appearance of the god Serapis in the practitioner’s dreams in order to make some kind of request to him77. The chosen stone this time is the so-called “jasper-agate” (ἰασπαχάτης)78 with the engraving of an image of a seated Serapis holding an Egyptian royal sceptre on top of which is an ibis. On the back of the stone the name79 is written and it is then kept under lock and key. When the ring is used, it must be held with the left hand, and an olive branch and laurel branch held in the right, which should be waved over an oil lamp. At the same time the logos must be recited seven times and then the ring placed on the index finger of the left hand, facing inwards, and with the stone against the left ear: once this is done, the practitioner must go to bed “without responding”. 3. Summary and Complementary Observations In this group there are three cases of exceptional powers: 1.1, 1.2 and 4.1. In 1.1 and 4.1 the ring is endowed, with the indicated ritual, with a permanent power, without the need of any kind of reactivation, while in 1.2 the prayer and formulae of the Ouphor must be repeated each time the divinity is petitioned. The multiple powers that are granted are listed in a different way for each case. 1.1 is formulated in a more general way (πρὸς 77 78 79 In my opinion the spell that comes next (ll. 458-488), despite it starting with the (abbreviated) adverb ἄλλως, does not seem to have any relation with the ring. Apart from being separated by an ὀβελός, this is a prayer to the supreme god that could be a variant of a previous one, but in the explanation of the ring none appears. A possible explanation is that a prayer has been omitted before this, as a logos is mentioned that does not appear in the papyrus. In the one cited as a variant, it is said that the effect is that it “will break fetters, make you invisible, send dreams, win favours”. In the lapidary of Socrates and Dionysus (Halleux & Schamp: 173, n. 42) it is defined as follows: 1. Οὗτος ὕδρωπα θεραπεύει καὶ δίψαν παύει παραδόξως. 2. Φυλάσσει δὲ τὸ σῶμα ὑγιὲς καὶ ἐρρωμένον. Perhaps that of Serapis. 228 Emilio Suárez de la Torre πᾶσαν πρᾶξιν καὶ ἐπιτυχίαν). 1.2 contains greater detail. In fact, there is a kind of progression throughout the text, as the applications reach increasingly more specific and practical levels. The first formula is aimed at entering spheres of power, for clients with high aspirations80. A few lines later, it can be seen that the practitioner is moving in an area of “high influence” which is not without its risks, although it is not lacking in practical applications81. Later, in the third description of its effects, the scope broadens to include more diverse powers, primarily success and good fortune in numerous aspects82. As regards 4.1, as has been explained above, concepts have been selected that encompass more diverse spheres, in relation with glory, fortune, power and physical attraction. In this group of recipes with all-embracing powers we can also observe differences that affect the structure of and options for the presentation of the request to the gods. In 1.1 there is a very elaborate set, with a perfect balance in the sequence of action and word, prose and verse, etc. In 1.2 a very different sequence can be observed, in which the ritual actions require a precise rhythm based on the calendar, with a distinctive logos, based on the accumulation of names, to then change to an ad hoc version of the opening of the mouth ceremony (Ouphor). In 4.1 the persuasion of the divinity is based on the speaker’s knowledge of the names and epiphanic multiplicities of the god, and not on the rite itself. The other seven examples include more limited requests. An intermediate case is that of 5.1, with a universal knowledge request (something like supreme divination). It presents a complex ritual in which the ring plays a central role. In 4.2, aimed at silencing a skull, the complex iconography to be engraved on the iron ring implies a certain surface area. The recommended images and actions are explained in a neutralising operation through contact with the dead person. In 4.3, again with an iron ring, we have an attraction spell, in which the ring serves as a “stamp” to be used on pills made from a complex substance. Here, Selene-Hecate plays a prominent role. In 4.4 there is another attraction recipe, in which the sought after effect is insomnia. Like 80 81 82 δακτυλίδιον πρὸς ἐπίτευξιν καὶ χάριν καὶ νίκην. ἐνδόξους ποιεῖ καὶ μεγάλους καὶ θαυ/μαστοὺς καὶ πλουσίους κατὰ δύναμιν ἢ τοιούτων φιλίας παρέχει. ἔχων γὰρ αὐτὸ μεθ’ ἑαυτοῦ, ὃ ἂν παρά τινος αἰ[τ]ήσῃς, πάντως λήμψει. ἔτι δὲ βασιλέων ὀργὰς καὶ δεσποτῶν παύει. φορῶν αὐτό, ὃ ἄν τινι εἴπῃς, πισθευθήσῃ ἐπίχαρίς τε πᾶσιν ἔσει. ἀνοίξει δὲ θύρας καὶ δεσμὰ δια<ρ>ρήξει καὶ λίθους ὁ προσάγων τὸν λίθον, τοῦτ’ ἔστιν ψῆφον, καὶ λέγων τὸ ὄνομα τὸ ὑπογεγραμμένον (l. 280) ποιεῖ δὲ καὶ πρὸς δαιμονοπλήκτους· δὸς γὰρ φορεῖν αὐτό, καὶ παραυτὰ φεύξεται τὸ δαιμόνιον. ἐπεκαλεσάμην σέ … ὅπως δῷς θείαν καὶ μεγίστην δύναμιν τούτῳ τῷ ξοάνῳ καὶ ποιήσῃς αὐτὸ δύνασθαι καὶ ἰσχύειν κατὰ πάντων καὶ χωρεῖν ψυχὰς μετατρέπειν, πνεύματα κινεῖν, ἀντιδίκους ὑποτάσσειν, φιλίας στηρίζειν, πόρους πάντας περιποιεῖν, ὀνείρους ἐπιφέρειν, χρησμοδοτεῖν, πάθη τε ψυχικὰ καὶ σωματικὰ καὶ ἀσθένειαν ἐμποδισμόν τε ποιεῖν, φίλτρα ἐρωτικὰ πάντα ἀποτελεῖν. The Use of Rings in the Greek Magical Papyri 229 the previous one, this features the use of the ring as a stamp and the role of Hecate. In 2, the iron ring again serves to attract a woman, but also for the user to rid themselves of her. A concoction based on olive oil plays an important part. In 5.2, the iron ring is used in a κατάδεσμος with a different effect depending on if it is applied to a man or a woman (in this case, it prevents her from having relations with anyone who is not the user). The ring has to be put in a well or a grave. In 3, again we have an iron ring, while the praxis says to use a gecko in lily oil, for the case of the oneiric epiphany of Asclepius-Imhotep. In 5.3 there is another oneiric epiphany, this time of Serapis, in which the ring must be put on the finger which must be placed against the ear. In summary: one example of divination-omniscience, one case of κάτοχος for skulls that are inadequate for divination, three ἀγωγαί plus one κατάδεσμος and two oneiric epiphanies. As can be seen, the examples of these rings’ exceptional powers correspond to very special formulae, with considerable importance placed on the ritual and a widespread use of logoi. But that does not imply that the formulae of limited content (with one or two applications) are very simple. In these we can also see features that would fit with the particular nature of the Theban collection, in which the formulae selected go beyond a simple procedural indication. Indeed, the almost mechanical tendency towards concision and synthesis marked the evolution of the magic handbooks. As a contrasting example, we need only look through the compilation known as Cyranides, whose book first, as we know, groups indications for the use for magical purposes of stones, plants, birds and fish (they start with the same letter), while the remaining five books compile separate information on quadrupeds, birds, fish and plants respectively. Among them there are several examples (almost all from book I) of the use of rings, which is comparable with what we have seen in the papyri. A tendency can be seen towards the repeated presence of certain purposes (never more than two for the same ring), like that of liberating the possessed (“demoniacs”)83 or healing (particularly to deal with a fever, hydrophobia, madness or watery eyes84), as well as the possibility of becoming invisible85 or prophesying86 - even with respect to how long one will live for and the time and manner of one’s death87. The images to be engraved are quite varied, but there are also certain recurring features. The two for bestowing exceptional powers (1.1, 1.2, both from PGM XII) 83 84 85 86 87 1.13, 2.31. Eyes: 1.16; hydrophobia: 1.24; madness 1.24; fever: 2.31, together with the previous exorcism. 1.15 1.14. 1.13. 230 Emilio Suárez de la Torre coincide on the representation of the ouroboros, but with different additional elements: moon, stars and sun in one case and the scarab in another. The scarab is represented in another example of varied powers from PGM V (5.1), on the back of which there is a representation of Isis. The sun connotation also accompanies Harpocrates (“child Horus”), who is usually used in defensive and apotropaic contexts, but which here is represented on a ring used for attraction (2). In both examples, which seem to be seeking an epiphany, the representation corresponds to the summoned gods (Asclepius in 3 and Serapis in 5.3). In 4.4, the representation corresponds to two crocodiles, while in 4.2 the column of images (from the headless lion to the cat and the Isiac symbol) constitutes a “narrative” in a very particular case in terms of actions for neutralising a skull. The image of Hecate strengthens the attraction of 4.3. Insofar as the material of these rings, we have seen that the use of iron is very common (certainly in six cases), especially when it is specified that it must be iron obtained from a specific object, such as the fetters in 3 or 4.2. The cases of this metal correspond above all with a co-active magic (attraction, restraint: see that it is the metal employed for chains88), but also appears in the oneiric epiphany of 3 and we could perhaps suppose that it was the metal in 5.3. It could be said that it has either a strongly negative use or a “neutral” use. On the contrary, gold (whose use is not clearly explicit) corresponds to rings with exceptional powers and with a strongly positive use, as we see in 1.1 and 1.2. In terms of the references to the type of stone to be attached to the metal, we have only found four specific mentions, corresponding to blue jasper (1.1) and the jasper-agate compound (5.3), the heliotrope (1.2) and the emerald. Compared with the powers they are assigned in the lapidaries, no unanimity can be observed in their application, except in the case of emerald (but only partially). The texts in the papyri with magic formulae are yet another testimony to an era of magical activity which is representative of a specific context in a given period in history. Beyond their simple practical application, unlike the proven uses in other texts with a similar content, we can appreciate the influence of a setting in which the weight of the Egyptian culture is still determinant, but in which many other religious currents have infiltrated and taken hold and in which interculturalism is a basic key. Moreover, these rings give us some idea of the people that were interested in using them, and, consequently, reveal the practitioners’ interest in this magic reaching a clientele who were not happy with the procedures available to the wider public. In sum, in view of the observed characteristics, I believe it was a worthwhile undertaking to conduct a specific study of the formulae in the magical papyri that contain the use of rings. 88 I thank Celia Sánchez Natalías for this remark and for her kind revision of this paper. The Use of Rings in the Greek Magical Papyri 231 Summary Table Papyrus Metal Stone Front 1.1. PGM XII, 201-269. Gold? Blue jasper Ouroboros, half moon, two stars, Sun 1.2. PGM XII, 270-350. Gold? Heliotrope Ouroboros, scarab 2. PGM LXI, 1-38. Iron None Harpocrates on the lotus Attraction None Asclepius of Memphis Oneiric epiphany Iron 3. PGM VII, 628-642. (from letters) 4.1. PGM IV, 1596-1715. Not specified Back Purpose Absolute powers “what the prophets say” Not specified Absolute powers varies Iron 4.2. PGM IV, 2125-2139. (from letters) None Headless lion-crown of Isis-feet on skeleton-cat with owl eyes 4.3. PGM IV, 2622-2707. Iron None Hecate Attraction 4.4. PGM IV, 2943-2966. Iron? Not specified Two crocodiles Attractioninsomnia 5.1. PGM V, 213-303. Gold? Emerald Scarab 5.2. PGM V, 304-369. Iron 5.3. PGM V, 447-458. Not specified Image of Isis None. Inscription of Papyrus or request around lead covering the outside Jasper-agate Serapis with sceptre Against skulls that are inadequate for divination Katadesmos “name” Oneiric epiphany Abreviations & Bibliography I. Abreviations AE: L’Année épigraphique. BE: Bulletin épigraphique. CAG: Carte archéologique de la Gaule. CIG: Corpus Inscriptionum Graecarum, Berlin 1828-1877. CIIP: Corpus Inscriptionum Iudaeae/Palaestinae, Berlin 2010-. CIL: Corpus Inscriptionum Latinarum. CLE: Bücheler, F. & Lommatzsch, E. (eds.) 1930. CLEAfrique: Hamdoune, C. (ed.). 2011. DTAud: Audollent, A. 1904. DTM: Blänsdorf, J. 2012. EE: Ephemeris Epigraphica. FE: Ficheiro Epigráfico (Supp. Conimbriga). HEp: Hispania Epigraphica. ICERV: Vives, J. 1965. ICI: Inscriptiones Christianae Italiae septimo saeculo antiquiores. ICUR: Inscriptiones christianae urbis Romae. Nova Series. Rome, 1922IGDS II: Dubois, L. 2008. IHC: Hübner, E. 1871. ILAfr: Inscriptions latines d’Afrique (Tripolitaine, Tunisie, Maroc). Paris, 1923. ILAlg: Inscriptions latines d’Algérie. Paris, 1922. Celia Sánchez Natalías (Ed.), Litterae Magicae. Studies in Honour of Roger S. O. Tomlin, Supplementa MHNH 2, Zaragoza, Pórtico, 2019: 241-262. 242 Abreviations & Bibliography ILCV: Diehl, E. 1925-1967. ILJug: Inscriptiones Latinae quae in Iugoslavia ... repertae et editae sun, Ljubljana 1963-1986. ILS: Dessau, H. 1892-1916. ILLRP: Degrassi, A. 1957-1963. ILTG: Wuilleumier, P. 1963. InscrAqu: Brusin, J.B. 1991-1993. InscrIt: Inscriptiones Italiae. Rome, 1931-. dfx: Kropp, A. 2008. NGCT: Jordan, D.R. 2000a. PDM: Betz, H.D. (ed.) 19922. PGM: Preisendanz, K. (& Henrichs, A.) 1973-19742. PizV: Velázquez Soriano, I. 2004. RIB: The Roman Inscriptions of Britain. SB: Sammelbuch griechischer Urkunden aus Ägypten. Wiesbaden, 1915-. SEG: Supplementum Epigraphicum Graecum, 1923-. SGD: Jordan, D.R. 1985a. SGG: Mastrocinque, A. (ed.) 2003 & 2007. SupIt: Supplementa Italica. Suppl. Mag.: Daniel, R.W. & Maltomini, F. 1990 & 1992. Tab. Sulis: Tomlin, R.S.O. 1988. TheDeMa: Thesaurus Defixionum Magdeburgensis (http://www.thedema.ovgu.de) TitAq: Kovács, P. & Szabó, Á. 2009. 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