Lawsuits with Headless Foes: A Greek Incantation Motif

Michael Zellmann-Rohrer

doi:10.1515/arege-2020-0004

Article

Lawsuits with Headless Foes: A Greek Incantation Motif

Michael Zellmann-Rohrer

Published/Copyright: December 2, 2020

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From the journal Archiv für Religionsgeschichte Volume 21-22 Issue 1

Abstract

This study proposes a new interpretation of the texts of two late ancient or early Byzantine papyrus amulets that refer to conflict with “headless” entities (PGM P 5a–b). Based on the identification of parallels in the Byzantine and later Greek tradition, a traditional incantation motif can be identified, targeting fever, which is analogized as a judicial crisis. An appendix publishes or republishes the relevant texts with translations. The complex career of the motif attested by the papyri and the Byzantine texts is also applied to illustrate the workings of the Greek tradition of incantations, in particular the mechanism by which elements of a received repertoire are re-combined, modified, and augmented for changing contexts, a process comparable to folkloric composition. The judicial motif can further be contextualized among beliefs about the supernatural, including the divinization of fever itself and the crediting of a broad cast of powers, including John the Baptist along with other holies, angels, and demons, with its infliction and relief.

I thank the audience of the panel “Culture and Society in Greek, Roman, and Byzantine Egypt” at the Annual Meeting of the Society for Classical Studies, San Francisco, 7 January 2016, where an earlier version of this article was presented, for discussion; Sarah Iles Johnston and an anonymous reviewer of ARG for helpful criticisms; and Sophie Kovarik and Tamar Zhghenti for information on the modern location of one of the texts and assistance in obtaining a facsimile. Abbreviations for papyrological publications follow the checklist at <http://papyri.info/docs/checklist>; for epigraphical publications, the Supplementum Epigraphicum Graecum (SEG).

Appendix A

1. Papyrus amulet, ex-Amelia Edwards collection, University College, London; now lost. Ed.pr. Quibell 1893. Re-published in PGM P 15b; English translation in Meyer and Smith 1994 no. 24; cf. also TM 64884.

† ἄγγελοι ἀρχάγγελοι οἱ φυλάττοντες τοὺς
καταράκτας τῶν οὐρανῶν, οἱ ἀνατέλλοντες τὸ
φῶς κατὰ πάσης τῆς οἰκουμένης· ὅτι δικασμὸν
ἔχω μετὰ κυνὸς ἀκεφάλου· ἐὰν ἔλθῃ, κρατῖται αὐτοῦ
5
καὶ ἐμὲν ἀπολύσατε διὰ τὴν δύναμιν τοῦ πατρὸς
καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, ἀμήν. Ιαω Σαβαωθ.
θεοτόκε ἄφθαρτε ἀμίαντε ἀμόλυντε, μῆτηρ
Χριστοῦ, μνήσθητι ὅτι σὺ ταῦτα εἶπες· σοὶ
πάλιν θεράπευσον τὴν φοροῦσαν, ἀμήν.

4 l. κρατεῖτε 5 l. ἐμὲ 6 | αω Quibell, surely a typesetting error, cf. trans. “Iao” : ΑΩ Preisendanz, beginning a new line 7 l. μῆτερ 8 l. σὺ

“Angels, archangels who guard the sluicegates of the heavens, who cause light to rise upon all the world – for I have a judgment with a headless dog – , if he comes, take hold of him and release me, on account of the power of the father and the son and the holy spirit, amen. Iao Sabaoth. Theotokos, unspoiled, unsullied, undefiled mother of Christ, remember, that you yourself have spoken these words: do you in turn heal her who bears (this amulet), amen.”

2. Papyrus amulet; ex-Grigori Filimonovitch Zereteli collection; now in the Korneli Kekelidze Georgian National Centre of Manuscripts, Tbilisi (inv. 229). Ed.pr. P.Ross.Georg. I 24. Re-published in PGM P 15a; English translation in Meyer and Smith 1994 no. 23; cf. Chepel 2017: 61; TM 65106. (Figure 1)

† ἄγγελοι ἀρ-
χάγγελοι οἱ
κατέχοντες
τοὺς καταρά-
5
κτους τῶν
οὐ(ρα)νῶν, οἱ ἀ-
νατέλλοντες
τὸ φῶς ἐκ τῶν
τεσσάρων γω-
10
νιῶν τοῦ κόσ-
μου· ὅτι δικά-
σιμον ἔχω
μετά τινων
ἀκεφάλων·
15
κρατεῖτε αὐ-
τοὺς καὶ ἐμὲ
ἀπολύσατε
διὰ τὴν δύνα-
μιν τοῦ π(ατ)ρ(ὸ)ς
20
κ(αὶ) τοῦ υ(ἱο)ῦ κ(αὶ)
τοῦ ἁγίου πν-
εύματος. τὸ
ἐμοῦ αἷμα
Χ(ριστο)ῦ τὸ ἐκχυ-
25
θὲν ἐ τῷ
κρανίῳ
τόπῳ, φῖσαι
καὶ ἐλέησο-
ν, ἀμήν,
30
ἀμήν,
ἀμήν.
†

6 ου̅ν̅ω̅ν 8 τω̅ 19 πρ̅ϲ 20 ϗ υ̅υ̅ ϗ 24 χ̅υ̅ 25 l. ἐν 27 l. φεῖσαι. Ed.pr. used iota adscript throughout, but a facsimile shows that it is merely an editorial addition by convention.

“Angels, archangels who control the sluicegates of the heavens, who cause light to rise from the four corners of the universe – for I have a judgment with some headless ones – , take hold of them and release me, on account of the power of the father and the son and the holy spirit. Blood of my Christ, shed in the Place of the Skull, spare and have mercy, amen, amen, amen.”

Appendix B

1. Vienna, Österreichische Nationalbibliothek cod. med. gr. 45, f. 86v. Unpublished. Paper codex of the second half of the fourteenth century with a medical miscellany, including an anonymous collection of medical recipes (iatrosophion), and a manual for dream-interpretation. The manuscript, acquired in Ottoman Constantinople by Oghier (Augerius) de Busbecq, has been identified by Rudolf Stefec as in part the work of a physician active at the hospital of the monastery of John the Prodromos in the same city, Theodoros Laskaris. See Hunger (1961: 96 – 97); Moore (2005: 442); Stefec (2012: 136, n. 167); cf. also Pinakes N.D. 71070.

εὐχὴ εἰς ῥῖγος· προλαβὼν τὴν ὥραν ἐν ᾗ τὸ ῥῖγος, ἐπέρχηται εἰς τὴν ἐκκλησίαν καὶ μέσον τοῦ βήματος τῶν ἁγίων θυρῶν ἐγγὺς κλίνας τὰ γόνατα καὶ τὴν κεφαλὴν ἐπὶ τοῦ ἐδάφους θεὶς εὐχέσθω οὕτως· ‘παναγία τριάς, θεοτόκε τὸν Χριστὸν τεκοῦσα, δίκην ἔχω μετὰ ἀπανθρώπου· ἐγὼ ἦλθον καὶ ἐκεῖνος οὐκ ἦλθεν. οὕτως ἔχεις τὸν υἱόν σου τὸν μονογενῆ ὃν ἔτεκες, ἐκεῖνον δῆσον καὶ κράτησον καὶ ἐμὲ ὑγιῆ ἀπόλυσον.’

Prayer for fever: anticipating the time at which the fever (comes), let (the patient) go into the church, kneel in the middle of the sanctuary (βῆμα) near the holy doors (sc. of the chancel screen) with his head on the floor, and pray as follows, “All-holy trinity, mother of God (θεοτόκος) who bore Christ, I have a judgment (δίκη) with an inhuman (ἀπάνθρωπος, sc. opponent). I came and he did not come. As you hold your only son whom you bore, take hold of and bind him and release me in good health.”

2. Oxford, Bodleian Library cod. Auct. T. 4.4, f. 443r. Unpublished. Fragment of a fourteenth-century paper manuscript used as the rear pastedown in an unrelated codex of the fifteenth or sixteenth century. See Coxe (1969: 789 – 800 [sub Misc. 242]); Parpulov (2014: 303 – 308); cf. also Pinakes N.D. 47190.

εἰς πυρετόν· ‘ἅγιε Ἰωάννη, προφῆτα καὶ πρόδρομε καὶ βαπτιστὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, κρίσιν ἔχω μ[ετὰ] τοῦ ἀντιδίκου μου· ἐγὼ ἦλθον καὶ ἐκεῖνος οὐκ ἦλθεν· λῦσε ἐμένα καὶ δέσε ’κεῖνον, καὶ εἰς τὴν ἀποτομήν σου κρέας οὐ μὴ φάγω.’

For fever: “Saint John, prophet and forerunner and baptist of our lord Jesus Christ, I have a judgment (κρίσις) with my adversary (ἀντίδικος). I came and he did not come. Release me and bind him, and at (the feast-day of) your beheading I shall eat no meat.”

3. Paris, Bibliothèque nationale de France cod. gr. 2315, f. 244r. Ed.pr. Legrand (1881: 12). Paper codex of the first half of the fifteenth century with a medical miscellany including Galenic texts and Byzantine authors alongside anonymous recipes, some in Italo-Greek; it is in part a copy of a manuscript copied previously in 1383/4 by Ioannes Staphida(ke)s and deposited in a monastic hospital in Constantinople. See Omont (1886: 235 – 236), and recently Sonderkamp (1987: 172 – 178, cod. Pa12); Mondrain (2001: 127 – 128); Zipser (2009: 22 – 23); Horden (2013: 151); cf. also Pinakes N.D. 51945.

〈περὶ πυρετοῦ·〉 ‘δέσποινά μου, ὑπεραγία μου θεοτόκε, ἀντίδικον ἔχω ἐγὼ ὁ δεῖνα τὴν θερμασίαν καὶ ἀυπνίαν, καὶ ἐγὼ ἦλθα, ἐκεῖνα οὐκ ἦλθαν· καὶ ἐμὲ λῦσον καὶ ἐκεῖνα δέσε. καὶ ὀμνύω σε εἰς τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν τρία Σάββατα οὐ μὴ λουθῶ καὶ τρεῖς Κυριακάδας τὸ ἄρτυμα οὐ μὴ φάγω. στῶμεν καλῶς, στῶμεν μετὰ φόβου θεοῦ, ἀμήν.’

〈For fever:〉 “My mistress, my surpassingly holy mother of God (θεοτόκος), I, so-and-so, have as my adversary (ἀντίδικος) my fever and sleeplessness. I came, they did not come. Release me and bind them. I swear to you by our lord Jesus Christ, for three Saturdays I shall not bathe and for three Sundays I shall eat nothing savory. Let us stand in good order, let us stand with fear of God, amen.”

4. Vatican, Bibliotheca Apostolica Vaticana, cod. Barb. gr. 344, f. 360v. Unpublished. A paper codex copied on Sinai (Raithou) by the monk Parthenios Chotoi in 1628, with a theological miscellany and some astrological additions. See CCAG V.4: 60 – 64; Jacob (1974: 157 – 158); cf. also Pinakes N.D. 64887.

περὶ θερμασίας· ἔπαρε κόκκινο μετάξι καὶ μέτρησον τὴν ἡλικίαν σου· εἶτα τόμα μάζωξε ’κουλήκιο, ἔπαρε καὶ μία λαμπάδα κερὶ καὶ λιβάνι καὶ ἄμε σὲ μίαν ἐκκλησίαν ὅπου νὰ ἔχῃ εἰκόνα τὴν ἀποτομὴν τοῦ προδρόμου διὰ νὰ ὑποταχθῇς τὸν πρόδρομον· θέλεις νὰ βάλῃς τὸ δεξιόν σου χέριν νὰ πιάσῃς τὴν εἰκόνα, εἶτα νὰ λέγῃς· ‘μέγα μου ἅγιε Ἰωάννη προφῆτα καὶ πρόδρομε καὶ βαπτιστὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, κρίσιν ἔχω κατὰ τοῦ ἀντιδίκου μου· ἐγὼ ἦλθα καὶ ἐκεῖνος ’δὲν ἦλθεν· λῦσε ἐμένα καὶ δέσε ἐκεῖνον, καὶ εἰς τὴν {εἰς} ἡμέραν σου κρέας μὴ φάγω.’ καὶ νὰ τὸ ’πῃς τρεῖς φορὲς καὶ ἡ λαμπάδα ἂς ἄφτῃ ἔμπροσθεν ’στὴν εἰκόνα. εἶτα νὰ σὲ διαβάσῃ ὁ ἱερεὺς εἰς τὸ κεφάλι τὸ εὐαγγέλιον τῆς ἀποτομῆς. καὶ τὸ μετάξι τὸ κολλᾷς μὲ κερὶ εἰς τὴν εἰκόνα. καὶ ὁπόταν ἔλθῃ ἡ μνήμη τοῦ προδρόμου, φυλάγου πλέον κρέας νὰ μὴν φάγῃς. εἰ δὲ καὶ εἶναι καλόγερος, ἀρτυμὶ νὰ μὴν τρώγῃ. καὶ τὰ λόγια ὅπου θέλεις νὰ ’πῃς ἔμπροσθεν τῆς εἰκόνας, θέλει νὰ σὲ τὰ λέγῃ ὁ ἱερεύς, εἶτα νὰ τὰ λέγῃς ἐσύ, καὶ μὲ τὴν βοήθειαν τοῦ θεοῦ καὶ τοῦ προφήτου προδρόμου, ὑγιαίνεις. καὶ νὰ τὸ κάμῃς ἡμέρᾳ Σαββάτῳ.

For fever: take red silk and measure your height. Then add a (silk‐)worm, take also a wax candle and frankincense and go to a church where there is an icon of the beheading of the forerunner, so that you may worship the forerunner: you will put out your right hand to grasp the icon, then say, “My great saint John the prophet and forerunner and baptist of our lord Jesus Christ, I have a judgment (κρίσις) against my adversary (ἀντίδικος). I came, and he did not come. Release me and bind him, and on your (feast‐)day I will eat no meat.” You should say it three times, and the lamp should be lit in front of the icon. Then the priest should recite the gospel-portion for the beheading over your head, and you should attach the silk with wax to the icon. When the commemoration of the forerunner comes, take care to eat no more meat; if (the patient) is elderly (or: a monk), he should not eat savory food. The words that you will say in front of the icon, the priest will say them for you first, then you will say them yourself, and with the help of God and the prophet and forerunner, you will get well. You should do it on the Sabbath day.

5. Vienna, Österreichische Nationalbibliothek cod. med. gr. 40, ff. 123v – 124r. Unpublished. Paper codex of the second half of the fourteenth century with a medical miscellany of excerpts from Byzantine authors and anonymous recipes; the copyist has been identified by Brigitte Mondrain as Manuel Tzykandyles, active in mainland Greece (Mistra). It was later acquired at Constantinople by Oghier (Augerius) de Busbecq. See Hunger (1961: 92 – 93), and recently Sonderkamp (1987: 248 – 249 cod. Wi7); Mondrain (2004: 258); Moore (2005: 431); cf. also Pinakes N.D. 71065.

εἰς ῥιγοπύρετον· ὁ ἀσθενῶν ὅπως ἵσταται εἰς τὴν λειτουργίαν μέχρι τῆς ὑψώσεως τῶν ἁγίων μυστηρίων καὶ ὅταν ὑψώσῃ ὁ ἱερεὺς καὶ ἐκφωνήσῃ· ‘τὰ ἅγια τοῖς ἁγίοις,’ ἵνα βάλῃ ὁ ἀσθενῶν φωνὴν τοιαύτην· ‘τίς με ἀντιφωνεῖ ἀπὸ τοῦ ῥιγοπυρέτου;’ καὶ ἀποκρίνῃ ὁ λαός· ‘εἷς ἅγιος, εἷς κύριος, Ἰησοῦς Χριστός, εἰς δόξαν θεοῦ πατρός, ἀμήν.’ καὶ ὁ θεὸς θεραπεύει αὐτόν.

For fever: the patient should stand at the liturgy until the elevation of the holy mysteries, and when the priest performs the elevation and utters, “The holy for the holy,” the patient should make the following utterance, “Who speaks as guarantor for me against the fever?” The congregation should reply, “One holy one, one lord, Jesus Christ, for the glory of God the father, amen.” God will heal him.

Abbreviations

CCAG: Kroll, Wilhelm et al., eds. 1898 – 1953. Catalogus codicum astrologorum Graecorum. 12 vols. Brussels.
DGE: Rodríguez, Francisco et al. 1980 –. Diccionario griego-español. Madrid.
GMA: Kotansky, Roy. 1994. Greek Magical Amulets: The Inscribed Gold, Silver, Copper, and Bronze Lamellae. Opladen.
PG: Migne, Jean-Paul, ed. 1857 – 1866. Patrologia Graeca. 161 vols. Paris.
PGM: Preisendanz, Karl. 1973 – 1974. Papyri Graecae Magicae, rev. Albert Henrichs. 2 vols. Stuttgart.
SEG: Hondius, Jacobus Johannes Ewoud et al., eds. 1923 –. Supplementum Epigraphicum Graecum. 64 vols. Leiden.
Suppl.Mag.: Daniel, Robert W. and Franco Maltomini. 1990 – 1992. Supplementum Magicum. 2 vols. Opladen.

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