Deisidaimonia, Superstitio and Religio: Graeco-Roman, Jewish and Early Christian Concepts
The present work is based on Greek (Theophrastus, Plutarch), Roman (Persius, Pliny the Elder, Cicero, Seneca, Tacitus, Suetonius), Jewish (Mishnah, Jerusalem and Babylonian Talmud) and Early Christian (Julius Africanus, Tertullian, Origen, Eusebius, Augustine) literary sources that deal with superst...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
Studium Biblicum Franciscanum
2014
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| In: |
Liber annuus
Year: 2014, Volume: 64, Pages: 417-440 |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a The present work is based on Greek (Theophrastus, Plutarch), Roman (Persius, Pliny the Elder, Cicero, Seneca, Tacitus, Suetonius), Jewish (Mishnah, Jerusalem and Babylonian Talmud) and Early Christian (Julius Africanus, Tertullian, Origen, Eusebius, Augustine) literary sources that deal with superstitions or superstitious elements. It demonstrates how superstition is reflected in ancient works of art, such as statues (Nemesis, Hekate and Herms) and mosaic pavements (Antioch). The study includes several personal experiences, as well as links to modern customs (spitting into the bosom, protective garlic, snake as a house pet, blue glass, etc.) that are survivals of ancient superstitions or superstitious customs. All these, even today, are still believed by many to have a prophylactic function against the evil eye or evil spirits. | ||
| 520 | |a Superstitions prevailed not only in paganism (Ancient Greece and Rome), Judaism and Early Christianity, but are widespread among other peoples and cultures too. These superstitions, possibly inherited from early traditions, reflect socio-cultural aspects with religious connotations, and continue to elicit interest and curiosity worldwide. | ||
| 520 | |a This article engages with superstition (deisidaimonia and superstitio), of which two types seem to exist. The first type is that arising from an unexpected occurrence (such as suddenly encountering a madman), which produces fear in the superstitious person who responds, for instance, by spitting into the bosom. Such superstitions reflect a counter-action, intended to avert disaster or harm. In other words, superstition in this case is the “other” to science; and often also ascribed to the religion of others. The second type relates to the effect of certain artefacts, such as written texts (incantations), amulets, beads, bells, coins, horoscopes, and so on, which are given a subjective superstitious character by their owners. These artefacts, some of which may be ready-made, are external elements that at some point acquire a superstitious nature. | ||
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