Tag Archives: Magic

Jesus was not a Magician

22 Saturday Aug 2015

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Here is an aspect of the temptation narrative of Jesus which I had not considered nor heard before: Jesus was not a magician (from Keener’s Miracles):

“Granted, Jesus was accused of magic by his detractors (Mark 3:22, probably also in Q Matt 12:24//Luke 11:15). This accusation was not, however, surprising, for it was the easiest charge to bring against wonder workers. In Q’s temptation narrative, Jesus rejects the temptation to transmute stones into bread (Matt 4:3–4//Luke 4:3–4); changing one substance into another, like changing one’s own form, was characteristic of magicians. Luke is eager to absolve early Christians as well as Jesus from the charge, by way of contrast with those who misunderstood or opposed them (Acts 8:9–11; 13:6–8; 19:11–19”

http://ref.ly/o/miracleskeener/1849202?length=610

Plutarch’s Marriage Advice Section 27: Do Not Be Bitter

08 Tuesday Apr 2014

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The previous post in this series may be found here:  https://memoirandremains.wordpress.com/2014/04/03/plutarchs-marriage-advice-section-26-beauty-is-not-what-one-wears/

 

Those at the wedding who sacrifice to Hera, don’t offer the gall with the rest of the sacrifice; instead they tear it out and cast it to the side of the altar. This custom is a parable: Neither bitterness nor anger should be present in a marriage.  The lady of the house must be like wine, where even the sharp edge is pleasant – not like aloes or poison.

 

Greek Text & Notes:

Section 27

οἱ τῇ γαμηλίᾳ θύοντες Ἥρᾳ τὴν χολὴν ουʼ συγκαθαγίζουσι τοῖς ἄλλοις ἱεροῖς, ἀλλʼ ἐξελόντες ἔρριψαν παρὰ τὸν βωμόν, αἰνιττομένου τοῦ νομοθέτου τὸ μηδέποτε δεῖν χολὴν μηδʼ ὀργὴν γάμῳ παρεῖναι. δεῖ γὰρ εἶναι τῆς οἰκοδεσποίνης ὥσπερ οἴνου τὸ αὐστηρὸν ὠφέλιμον καὶ ἡδύ, μὴ πικρὸν ὥσπερ ἀλόης μηδὲ φαρμακῶδες

 

οἱ τῇ γαμηλίᾳ θύοντεςἭρᾳ:

Those respecting a wedding sacrificing to Hera

The participle is substantive: the sacrificers. Between the article and the participle stands the modifying dative phrase: for the wedding. The dative notes that the sacrifice is being made with respect to the wedding. The dative following the participle “to Hera” show the one to whom the sacrifice is being made.

 

τὴν χολὴν ουʼ συγκαθαγίζουσι τοῖς ἄλλοις ἱεροῖς

The bile/gall do not burn up with the other sacred (elements)

The bile/gall is accusative: object being sacrificed.

Sug-kath-agizousi: Together (with) according to sanctify/make holy: hence, burn up in a sacrifice with.

τοῖς ἄλλοις ἱεροῖς: The dative is locative. The other sacreds.

 

ἀλλʼ ἐξελόντες ἔρριψαν παρὰ τὸν βωμόν

But taking out cast (it) beside the altar

The participle gives the attendant circumstance for the act of casting: (1) both the verb & participle are aorist, (2) the main verb is indicative, (3) the participle precedes the main verb (Wallace, 642).

αἰνιττομένου τοῦ νομοθέτου

showing by parable the custom

 

τὸ μηδέποτε δεῖν χολὴν μηδʼ ὀργὴν γάμῳ παρεῖναι

that it is necessary that neither gall nor wrath be present in the marriage

This is a complex clause:  The article could potentially be paired with either infinitive: dein, to be necessary, or pareinai, to be present.  In either case, the infinitives indicate the purpose of the custom.

 

δεῖ γὰρ εἶναι τῆς οἰκοδεσποίνης

For it is necessary for the lady of the house to be

For explaining the “necessity” of the preceding clause.

ὥσπερ οἴνου τὸ αὐστηρὸν ὠφέλιμον καὶ ἡδύ

Just as of wine the austere/(astringent) usefulness/benefice and pleasant

This is a difficult phrase:  Plutarch is contrasting this phrase with the following phrase, “not bitter”. However, austrepon is similar in scope to the English astringent. The LSJ has:

A.harsh, rough, bitter, “ὕδωρ” Pl.Phlb.61c, cf. Ti.65d; οἶνος αὐ., opp. γλυκύς, Hp.Acut.52, Fract.29, Arist.Pr.872b35, 934a34; “ὀσμή” Id.de An.421a30; of country, rugged, “τόποι” OGI 168.57 (i B.C.): metaph., harsh, crabbed, “ποιητής” Pl.R.398a (Comp.); severe, unadorned, “ἡ πραγματεία ἔχει αὐ. τι” Plb.9.1.2, cf. D.H.Dem. 47; “γυμνάδος αὐστηρὸν . . πόνον” severe, Epigr.Gr.201. Adv. “-ρῶς, κατεσκευάσθαι” D.H.Dem.43.

 

b. in moral sense, rigorous, austere, Arist.EE1240a2; “τοῖς βίοις” Plb.4.20.7 (Sup.), cf. Phld.Hom.p.23 O. (Comp.); “αὐ. καὶ αὐθάδης” D.H.6.27, cf. Stoic.3.162, Vett. Val.75.11; strict, exacting, Ev.Luc.19.21, PTeb.315.19 (ii A. D.); αὐστηρότερον, τό, excessive rigour, BGU140.18 (ii A. D.). Adv. “-ρῶς” Satyr.Vit.Eur. Fr.39 iv 19: Comp. “-ότερον” LXX 2 Ma.14.30.

 

Babbitt translates it as “the acerbity of the mistress, like that of wine, ought to be salutary and pleasant, not bitter”. Thus, benefice & pleasant are tied as predicate adjective for “the acerbity”.

 

μὴ πικρὸνὥσπερ ἀλόης

Not bitter like aloes

μηδὲ φαρμακῶδες

nor like medicine

Pharmakon – medicine also has a touch of “enchanted potion”. A Pharmakos is a magician/poisoner.

 

 

 

 

Plutarch’s Marriage Advice, Section 24: Marriage Without Thought

27 Thursday Feb 2014

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/02/26/plutarchs-marriage-advice-section-23-magic-charms/

On another occasion, Olympias spoke concerning a certain young man at court who had married a beautiful woman – with a bad reputation. “He has no sense at all. One ought not marry based on appearance, by what the eyes see or the fingers count – you know, the man who thinks  how much he’ll receive without thinking about how they’ll live together.

Greek Text:

πάλιν ἡ Ὀλυμπιάς, αὐλικοῦ τινος νεανίσκου γήμαντος εὐπρεπῆ γυναῖκα κακῶς ἀκούουσαν, ‘οὗτος’ εἶπεν ‘ οὐκ ἔχει λογισμόν· ουʼ γὰρ ἂν τοῖς ὀφθαλμοῖς ἔγημε’ δεῖ δὲ μὴ τοῖς ὄμμασι γαμεῖν δὲ τοῖς δακτύλοις, ὥσπερ ἔνιοι ψηφίσαντες πόσα φέρουσαν λαμβάνουσιν, ουʼ κρίναντες πῶς συμβιωσομένην.

Translation Notes: 

πάλιν ἡ Ὀλυμπιάς

Again, Olympias

αὐλικοῦ τινος νεανίσκου

of the court a certain young man

aulikos means of the court, as in a courtier.

γήμαντος εὐπρεπῆ γυναῖκα

having married a beautiful woman

euprepes means of an attractive appearance, but it can also mean “fitting” or suited. In light of the comment concerning her wealth, the choice of this word may be a pun on her beauty being in her wealth.

κακῶς ἀκούουσαν

of an evil reputation

κακῶς: evilly

ἀκούουσαν: genitive participle: heard of

‘οὗτος’ εἶπεν

Thus, she

οὐκ ἔχει λογισμόν

he has no ability to reason/no thought

ουʼ γὰρ ἂν τοῖς ὀφθαλμοῖς ἔγημε’

for then not by sight would have have married

δεῖ δὲ μὴ τοῖς ὄμμασι γαμεῖν

for not by the eyes ought one to marry

hommas is a poetic word for “eye”. The movement between ophthamos in the prior clause seems to indicate a movement from “by sight” to “eyes”.

δὲ τοῖς δακτύλοις

or by fingers

ὥσπερ ἔνιοι ψηφίσαντες πόσα φέρουσαν λαμβάνουσιν

as some number (count up) how much bringing (to the marriage) they would receive

ουʼ κρίναντες πῶς συμβιωσομένην

not judging how she would live (with him)

Plutarch’s Marriage Advice, Section 23: Magic Charms

26 Wednesday Feb 2014

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/01/09/plutarchs-marriage-advice-section-22-constant-struggle/

 

Section 23:

Now King Philip fell passionately for a Thessalian woman – apparently due to her witchcraft. So Olympias made haste to bring this woman under her power. But when the woman came into sight and Olympias saw her beautiful appearance and then discoursed with her, Olympias commanded, “Make the slanderers leave! This woman’s magic is all in herself.”

So a lawfully wedded wife will become an irresistible thing when she has all things in herself, her dowry and birth and magic – even the belt of magic  —  for character and virtue will win a husband’s love.

 

Greek Text:

ὁ βασιλεὺς Φίλιππος ἤρα Θεσσαλῆς γυναικὸς αἰτίαν ἐχούσης καταφαρμακεύειν αὐτόν. ἐσπούδασεν οὖν ἡ Ὀλυμπιὰς λαβεῖν τὴν ἄνθρωπον ὑποχείριον. ὡς δʼ εἰς ὄψιν ἐλθοῦσα τὸ τʼ εἶδος εὐπρεπὴς ἐφάνη καὶ διελέχθη πρὸς αὐτὴν οὐκ ἀγεννῶς οὐδʼ ἀσυνέτως, ‘χαιρέτωσαν’ εἶπεν ἡ Ὀλυμπιάς ‘αἱ διαβολαί σὺ γὰρ ἐν σεαυτῇ τὰ φάρμακα ἔχεις.’ ἄμαχον οὖν τι γίγνεται πρᾶγμα γαμετὴ γυνὴ καὶ νόμιμος, ἂν ἐν αὑτῇ πάντα θεμένη, καὶ προῖκα καὶ γένος καὶ φάρμακα καὶ τὸν κεστὸν αὐτόν, ἤθει καὶ ἀρετῇ κατεργάσηται τὴν εὔνοιαν.

 

Translation Notes:

 

ὁ βασιλεὺς Φίλιππος ἤρα Θεσσαλῆς γυναικὸς

Philip the king passionately desired a Thessalian woman

ὁ βασιλεὺς Φίλιππος

The King, Philip: apposition.

ἤρα: 3 person, singular, imperfect, erao: he loved. While the verb does not necessarily require a sexual element, the fact that Philip was apparently bewitched indicates a peculiar degree of passion.

Θεσσαλῆς γυναικὸς: A genitive of direct object. See, e.g., Herodotus 9.108, “τότε δὴ ἐν τῇσι Σάρδισι ἐὼν ἄρα ἤρα τῆς Μασίστεω γυναικός” – Being then at Sardis he became enamored of Masistes’ wife. One could write that Philip was enamored of a Thessalian woman, but it would sound dated and overly formal.

αἰτίαν ἐχούσης καταφαρμακεύειν αὐτόν

because she bewitched him.

αἰτίαν: on the charge, because, reason.

ἐχούσης καταφαρμακεύειν: present participle with a present infinitive. The infinitive shows either purpose or result.

 

ἐσπούδασεν οὖν ἡ Ὀλυμπιὰς λαβεῖν τὴν ἄνθρωπον ὑποχείριον

Therefore, Olympias hastened to that woman under her hand.

ἐσπούδασεν οὖν: Therefore, she made haste

ἡ Ὀλυμπιὰς: The Olympias, Philip’s wife. The Wikipedia page reads:

Their marriage was very stormy, Philip’s volatility and Olympias’ jealous temper had led to a growing estrangement. Things got even worse in 337 BC, when Philip married to a noble Macedonian woman, Cleopatra, who was niece of Attalus and after the marriage changed her name to Eurydice. This caused great tensions between Philip, Olympias and Alexander. Olympias went into voluntary exile in Epirus, staying at the Molossian court of her brother Alexander I who was the king at the time, along with her son Alexander who sided with her.

λαβεῖν: to receive, obtain. The infinitive marks the purpose of her haste.

τὴν ἄνθρωπον:  The female (as marked by the article) human being (anthropos is often translated “man”. Here is it is plain that is a human being, not a male that is in view).

ὑποχείριον: Under-hand

 

ὡς δʼ εἰς ὄψιν ἐλθοῦσα

Yet as [she] came to be seen [by Olympias]

 

τὸ τʼ εἶδος εὐπρεπὴς ἐφάνη

who saw her beautiful appearance

 

καὶ διελέχθη πρὸς αὐτὴν

and she discoursed her

οὐκ ἀγεννῶς οὐδʼ ἀσυνέτως

She was not poorly bred nor senseless

‘χαιρέτωσαν’ εἶπεν ἡ Ὀλυμπιάς

Let them leave, said Olympias

Chairo can mean “greeting” but it can also be used as a farewell. As an imperative it means “leave” or “let them leave”.

αἱ διαβολαί σὺ γὰρ ἐν σεαυτῇ τὰ φάρμακα ἔχεις.

The slanderers for in herself the magic she has

Diablos: slander, English: Devil.  “Let the devils leave!”

’ ἄμαχον οὖν τι γίγνεται πρᾶγμα γαμετὴ γυνὴ καὶ νόμιμος

An irresistible thing she becomes a lawfully wedded wife

Amachon means without battle. Here Plutarch uses it to mean something that wins without a fight. Babbitt rightfully translates this “irresistible”.

 

ἂν ἐν αὑτῇ πάντα θεμένη,

if in herself all things lie

An marks the conditional sentence, with the subjective participle of tithemi.

καὶ προῖκα καὶ γένος καὶ φάρμακα καὶ τὸν κεστὸν αὐτόν

and dowry and birth and magic even the belt of charms itself.

Babbitt has “magic girdle” for kestos – which does not convey any lovely image in contemporary English.

αὐτόν: emphatic: itself.

ἤθει καὶ ἀρετῇ κατεργάσηται τὴν εὔνοιαν

character and virtue will obtain [his] affection

 

The article apparently marks a possessive: The benevolence/affection would be the affection of the husband.