Pachoumi ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 2013 Eleni Pachoumi The Erotic and Separation Spells of the Magical Papyri and Defixiones Eleni Pachoumi For David Jordan HIS PAPER examines gender and social issues in the erotic and separation spells of the Greek and Demotic magical papyri and in the comparative material of the erotic and separation defixiones, the binding spell tablets. The ma- terial is very considerable and there has been much scholarly discussion. The questions to be addressed are: Who were the users and the intended victims of the erotic and separation spells? What was the social status of the female victims? What is the goal of erotic magic? Finally, I shall examine whether the evidence of the erotic spells is consistent with the evidence of ancient literature in general.1 The scholarly discussion Erotic magic has attracted more scholarly discussion than any other aspect of the magical papyri or indeed of Greek magic generally. Scholars generally have claimed that the papyri and defixiones present men as the predominant users of the erotic spells, hence a predominance of men in practicing erotic magic. Winkler, for example, asserts that “the prescrip- 1 Greek (PMG) and Demotic (PDM) magical papyri are cited in the numeration of H. D. Betz, The Greek Magical Papyri in Translation2 (Chicago 1992). DT = A. Audollent, Defixionum Tabellae (Paris 1904); SM = R. W. Daniel and F. Maltomini, Supplementum Magicum I–II (Opladen 1990–1992); SGD = D. R. Jordan ‘’A Survey of Greek Defixiones not included in the Special Corpora,’’ GRBS 26 (1985) 151–197; NGCT = Jordan, “New Greek Curse Tablets,” GRBS 41 (2000) 5–46. T ELENI PACHOUMI 295 ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 tion papyri and tablets are predominantly composed by (or on behalf of) men in pursuit of women.”2 Graf agrees that almost exclusively men practiced the erotic spells to obtain women; Faraone states that the majority of the erotic spells were per- formed by men on women.3 This claim runs counter to the general view that in Greek and Roman literature it is women who are represented as the main practitioners of erotic magic.4 Hence various attempts have been made to explain the alleged predominance of men as practitioners in the magical papyri and defixiones and con- sequent discrepancy between Greek and Roman literature and the reality of the documents. Winkler hypothesises “a cultural habit on the part of men to deal with threats of eros by fic- titious denial and transfer.”5 Graf also accepts inconsistency be- tween literature and life and situates men’s “almost exclusive” practise of erotic magic in the context of general social com- petition, explaining the erotic spells as a way to social and financial benefits for the male user via a successful marriage.6 2 J. J. Winkler, “The Constraints of Eros,” in C. A. Faraone and D. Obbink (eds.), Magika Hiera (New York 1991) 214–243, at 227; cited e.g. by J. G. Gager, Curse Tablets and Binding Spells from the Ancient World (New York 1992) 244–245, cf. 80–81. 3 F. Graf, Magic in the Ancient World (Cambridge [Mass.] 1997) 185–186; C. A. Faraone, Ancient Greek Love Magic (Cambridge [Mass.] 1999) 43 n.9. 4 A representative list: Hera and Aphrodite’s Kestos Himas, Il.14.216 ff.; Calypso, Od.1; the nurse and Phaedra, Eur. Hipp.; Deianeira, Soph. Trach.; Simaetha, Theoc. 2; a Syrian sorceress, Lucian Dial.meretr. 4; Canidia, Hor. Epod. 5.17, Sat. 1.8; Dido, Verg. Aen. 4; a woman, Verg. Ecl. 8; Meroe, Apul. Met.1.8–10, Pamphile, 2.5, 3.15–16, the baker’s wife, 9.29–30, etc. 5 Winkler, in Magika Hiera 227–228; D. G. Martinez also mentions the notion of transference: “ ‘May she neither eat nor drink’: Love Magic and Vows of Abstinence,” in M. Meyer and P. Mirecki (eds.), Ancient Magic and Ritual Power (Leiden 1995) 335–359, at 354–355. On fictitious denial and transfer see E. Pachoumi, “Eros as Disease, Torture and Punishment in Magical Literature,” SymbOslo 86 (2012) 74–93. 6 Graf, Magic 185–186; Graf’s sociological explanation raises further questions which he himself notes, 188–190. 296 THE EROTIC AND SEPARATION SPELLS ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 Others, however, have challenged the alleged discrepancy be- tween literature and reality. Gager, for example, comments on Winkler’s argument: “Yet, even more than Winkler seems pre- pared to admit, both the tablets and literary figures such as Lucian demonstrate that women resorted to precisely the same ceremonies, spells and devices as did men.”7 Ogden urges reasons for caution as well,8 and Dickie has questioned the claim that in literature it is women who are predominantly represented as engaged in erotic magic.9 The claim of a discrepancy between literature and reality raises social and gender questions about the users and victims of erotic spells. Winkler states that “in fact agogai are aimed as a rule at women and maidens, who are constantly guarded and watched by their own families and by all the neighbours.”10 Graf argues that the male users of erotic spells aimed at young women, especially of “good families” with the purpose of “a permanent union, that is, marriage.”11 Faraone adds further complexities, separating Greek love magic into two categories, spells to induce eros and spells to induce philia: the first category was practiced mainly “by men, courtesans, or whores” and the victims were “young women and men, usually living in their natal home,” while the second was used “by wives and social inferiors” and their victims were “husbands, kings and other 7 Gager, Curse Tablets 80–81, continuing, “Thus it is not too much to insist that it is precisely through defixiones that women emerge from their stereo- typed seclusion and passivity in aggressive pursuit of their own erotic dreams.” 8 D. Ogden, “Binding Spells: Curse Tablets and Voodoo Dolls in the Greek and Roman Worlds,” in B. Ankarloo and S. Clark (eds.), Witchcraft and Magic in Europe II (London 1999) 3–90, at 63–67: “Winkler is un- doubtedly right about the scale of male involvement in cursing in com- parison to female, but this collation of the relevant evidence now needs to be revised for a number of reasons” (64). 9 M. W. Dickie, “Who Practised Love-Magic in Classical Antiquity and in the Late Roman World?” CQ 50 (2000) 563–583. 10 Winkler, in Magika Hiera 233, 240 and n.74. 11 Graf, Magic 186. ELENI PACHOUMI 297 ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 male heads of household.”12 Dickie, however, questions Faraone’s taxonomy, arguing that “the φιλτροκατάδεσµος or ἀγωγή and the φίλτρον have a good deal of overlap in the forms of expressions they employ,” and that they are used to induce both eros and philia.13 The terminology of the erotic and separation spells The terms ἀγωγή14 and ἀγώγιµον15 are used in the magical papyri mainly to describe the erotic spell. But there are others, such as φίλτρον (erotic potion), φιλτροκατάδεσµος (“eros- binding” spell), ἔµπυρον (erotic spell “by means of fire”), πότισµα (“draught” spell) or ποτήριον (“drinking cup” spell), and φυσικλείδιον (“pudenda key” spell).16 I shall also examine the small category of the nine διακοπός (sc. λόγος), “separa- tion” spells. I have included the separation spells because they further illuminate the manifold issues of erotic desire from the viewpoint of separation.17 The Betz translators render ἀγωγή and ἀγώγιµον as “love spell of attraction, or love spell and charm of attraction.” 12 The first category included ἀγωγαί, φιλτροκατάδεσµοι, and ἴυγγες and was “a specialized extension of cursing rituals”; the second included φίλτρα and χαριτήσια, and was “a subcategory of healing and protective rites”: Faraone, Ancient Greek Love Magic 27–31. 13 Dickie, CQ 50 (2000) 582–583. 14 There is also an erotic spell called ἀγωγὴ ἀγρυπνητική, agoge “pro- ducing insomnia” (Appendix 11). As ἀγρυπνητικός is a term used by the medical authors (e.g. Gal. I 326.2, VI 30.13, 626.13, VIII 162.7, X.930 Kühn), obviously in contexts where they aim to cure insomnia, spells for producing insomnia subvert medical precepts. 15 Cf. Plut. Mor. 1093D, Gal. XII 251. Note also ἀγώγιµον παράψιµον, agogimon “acting by means of touch” (25) and ἀγώγιµον αὔθωρον, “acting immediately” (13). 16 This occurs only once (59). 17 An example in which the notions of both attraction and separation are expressed in the same spell is 67, an agoge spell which is also a separation spell. 298 THE EROTIC AND SEPARATION SPELLS ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 Faraone translates both these terms as “a spell that leads.”18 The term ἀγωγή, however, is not restricted to erotic spells. For example, in the spells entitled Ἀγωγὴ Πίτυος βασιλέως ἐπὶ παντὸς σκύφου (PMG IV.1928–2005) and Πίτυος ἀγωγή (2006–2125), it is used of a “spell that leads” spirits or daimons of dead persons from the underworld, even though in the second one there are traces of erotic formularies.19 The term is also used by the Neoplatonist Iamblichus in a theurgical con- text as meaning “the procedures of evoking the spirits.”20 Hence, Faraone’s more neutral translation is technically more correct, but because we are here considering the use of the term in the erotic spells it is simpler to refer to ἀγωγή as an “erotic spell that leads.” In this context, the term precisely refers to the procedure of evoking usually a daimon or a spirit of the dead in order to lead or bring the eros victim by means of a spell to be recited or a ritual to be practiced by the user of the spell or by the magician on behalf of the user. The following sections aim, by posing specific questions with some detailed analysis, to address the issues that have been raised by scholars. (a) The gender of the users and the victims The tabular survey of the erotic and separation spells of the magical papyri and defixiones presented in the Appendix can provide a starting point. I organise the spells into two main thematic categories. First, the Formulary, which use the deina formula rather than the actual names of the user and victim(s): this category contains 90 erotic and 8 separation spells on papyrus, and 3 erotic defixiones. Second, the Actual spells, real 18 Faraone, Ancient Greek Love Magic 25. 19 PGM IV.2090–2091, πορεύου, ὅπου κατοικεῖ ἥδε (ἢ ὅσδε), καὶ ἄξον αὐτὴν πρὸς ἐµὲ τὸν δεῖνα. See also E. Pachoumi, “Resurrection of the Body in the Greek Magical Papyri,” Numen 58 (2011) 729–740, at 730 n.3, and SymbOslo 86 (2012) 74–93. 20 Myst. 3.6 τὰς ἀγωγὰς τῶν πνευµάτων; cf. 3.14 τρόποι τῆς τοῦ φωτὸς ἀγωγῆς and 5.26 τῆς ἱερατικῆς ἀγωγῆς. ELENI PACHOUMI 299 ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 spells that give the precise names of the user and/or the victim: this category contains 13 erotic spells and 1 separation spell on papyrus and 36 erotic and 14 separation defixiones. My aim is to present and analyse the erotic and the separa- tion spells of the magical papyri. The references to the com- parative material of defixiones are important and helpful in supporting the evidence of the papyri. Nevertheless, I do not attempt to provide a complete survey of all the erotic and separation defixiones. Tabulation of the two thematic categories shows that most users of erotic spells on papyrus, when the gender is stated, are male and most victims female.21 In the separation spells on papyrus, the gender of the user is not stated, but the gender of the victims is stated in most cases, with two exceptions (For- mulary separation spells: 92, 93).22 However, there are only six erotic spells in which the user is female and the victim male (two Formulary: 53, 77; four Actual: 102, 103, 108, 109). There is also one case of female homosexuality (Actual: 106) and one of male homosexuality (Actual: 107). The comparative material of the erotic defixiones (κατάδεσµοι, binding spell tablets) can be useful and illuminating, because these spells offer us a wider chronological, geographical, and cultural range, dating from the fifth century B.C. to the late Roman period (s. VI A.D.) and found throughout the Mediter- ranean. The defixiones were most often inscribed on small lead tablets rolled up and pierced with a nail and placed in tombs, chthonic sanctuaries, or underground bodies of water, such as wells, baths, etc. 21 In the Demotic erotic spells the user is male and the victim female when the genders are stated, except in 68, in which the victim is male but the gender of the user of the spell is not clear. 22 More precisely, in four Formulary separation spells (95, 96, 97, and possibly 98) the victims are a man and a woman (/husband and wife); in 94 the victims are two men; in 91 the victims can be either two men or a man and a woman. In the Actual separation spell 115, in which the victims are three men, it is ambiguous whether it is a male homosexual spell. 300 THE EROTIC AND SEPARATION SPELLS ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 In most of the erotic defixiones (3 Formulary, 36 Actual), when the gender is stated, the user is male and the victim female, with four exceptions, in which the user is female and the victim male (Actual: 119, 134, 135, 137). There are also two Actual erotic homosexual defixiones: 116 is for male homosexuality, al- though there is controversy whether it should be considered as an erotic spell or a juridical spell to gain victory in court, or even both;23 and 144, an Actual erotic defixio of female homo- sexuality.24 There is an ambiguity about the gender of the user of the Actual erotic defixiones 139 and 140, whether female and consequently to be considered as a female homosexual spell, where ἣν creates doubt about the gender of Παιτοῦς/Παντοῦς. Jordan (SGD p.190) holds that ἥν is for the masculine ὅν. Furthermore, Egyptian names beginning with Pe- and Pa- are usually masculine. Among the 14 Actual separation defixiones, in one from a grave in Pella (161), written in Doric and dated to the first half of the fourth century B.C., the user is female, possibly Phila, [Φίλ?]αν, and the victims a man Δ∆ιονυσοφῶν and a woman Θετίµα. In the very fragmentary Actual separation defixio 153 from Cnidus in Caria (II B.C.) the user is also female and the spell is directed at a woman who is now with the user’s husband. In the Actual separation defixio from a grave in Akanthos in Macedonia (162), dated to late fourth or early third century B.C., on side A the male user Παυσανίας binds his female eros victim, Σίµη. On side B the same Παυσανίας binds a person named Αἶνις, who could be either a man or a woman. In three other Actual separation defixiones from a well in the Athenian Agora (second half of the first to the first half of the third cen- 23 Audollent, DT p.473, classed it under “Causa defixiones obscura”; D. R. Jordan considered it an erotic spell: “Defixiones from a Well near the Southwest Corner of the Athenian Agora,” Hesperia 54 (1985) 205–255, at 223 n.16; Preisendanz thought it was possibly a juridical curse, PMG pp.13 ff.; both: Daniel and Maltomini, SM II pp.16–17. 24 F. Maltomini, “Osservazioni al testo di alcuni papiri magici greci I,” in R.Pintaudi (ed.), Papyrologica Florentina VII (Florence 1980) 169–177, at 176. ELENI PACHOUMI 301 ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 tury A.D.),25 although the name of the user is not mentioned, the victims are a man and a woman in two spells (158, 160) and a woman and two men in the third (159). It is noteworthy that 159 and 160 are directed against the same woman, Ἰου- λιανὴ ἣν ἔτεκεν Μαρκία. As the examination so far reveals, there are some inac- curacies in Winkler’s figures. He includes only seven PGM erotic spells in which the user is male and the victim female (104, 105, 110, 111, 112, 113, 145) and one ostrakon (165), but the spells, as we have seen, are in fact more numerous. Winkler also mentions only four PGM cases in which the user is female and the victim male (102, 103, 108, 109), but there are two more Formulary erotic spells of which this is true (53, 77). He assumes that the user in 115 is male and includes it in the male homosexual spells, but the name of the user is not men- tioned and there is no indication about the gender. Again, Winkler cites twelve DT erotic spells as directed from men at women (100, 118, 125, 127–135); but 134 and 135 are di- rected by a woman at a man. He also cites 134 and 135 as the only two DT cases in which the user is female and the victim male, but there are two more (119, 137).26 The evidence examined so far, taken at face value, shows that the user of the spells, when the gender is stated, is usually male and the object, or victim, female. The comparative evi- dence of the erotic defixiones points in the same direction. But we must take into account the deina formula. In the For- mulary erotic spells the user of the spell is most commonly called ὁ δεῖνα son of τῆς δεῖνα, and the victim ἡ δεῖνα daughter of τῆς δεῖνα. Thus, in almost all the Formulary erotic spells in the magical handbook PGM IV the user is ὁ δεῖνα and the victim ἡ δεῖνα.27 In the Formulary spells of another magical handbook, 25 Jordan describes the three as “curses directed against … lovers”: Hesperia 54 (1985) 213. 26 Winkler, in Magika Hiera 240 n.74; cf. Ogden, in Witchcraft and Magic 64. 27 10 out of 11: 1–2, 4–11. 3 refers to the victim as πρὸς τὴν γυναῖκα. 302 THE EROTIC AND SEPARATION SPELLS ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 PGM VII, 5 out of 15 follow this formula (20, 21, 23, 24, 26); the other 10 either use the δεῖνα formula only for the victim, or do not use it at all. In the remaining magical papyri some 19 Formulary erotic spells apply the ὁ δεῖνα/ἡ δεῖνα user/victim formula. In some cases also only the gender of the victim is stated, using the δεῖνα formula, and not the gender of the user, and in other cases the gender of neither is stated. We men- tioned above the six spells, in two of which the user is ἡ δεῖνα and the victim ὁ δεῖνα (53, 77). However, in some Formulary spells this δεῖνα is quite flexible and can be applied to either a male or a female user directed at either a male or female victim. In the “Erotic spell that leads by means of fire” (55), for example, as Dickie points out,28 although the user is mentioned as ὁ δεῖνα and the victim as ἡ δεῖνα, it is made clear in the very beginning of the spell that “it leads men to women and women to men and makes maidens/ virgins to leap out of their homes” (70–71). This point can also be illustrated in the Formulary separation spell 91. Here the victims are two men, who could be lovers or friends, and against each of them the user, whose gender is not defined, asks Typhon, “give to NN the son of NN strife, war, and to NN the son of NN odiousness, enmity, just as Typhon and Osiris had” (372–373). But at the end of the spell there is an addition: “if it is a man/husband and woman/wife: ‘just as Typhon and Isis had’ ” (374). The Formulary spell 77, although it states clearly at the beginning (2) that “it leads a woman to a man,” is actually directed according to its content from a female user to a male victim (5–6). In the spell “The Sword of Dardanos” (6), at the beginning the victim is mentioned as male (1720–1721), but later as female (1807, also 1853–1856).29 In 23 also, the victim is repeatedly mentioned as female, but once (909) as female 28 Dickie, CQ 50 (2000) 566. 29 In another spell from the same handbook, PGM IV.2441–2621, al- though the user is at first masculine, in 2479 the feminine is used. ELENI PACHOUMI 303 ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 and in brackets as male, ἡ δεῖνα (ἢ ὁ δεῖνα), implying the gender flexibility of the spell. Similarly, the Formulary spell 96 is described as “The method for separating man and woman and a woman from her hus- band.” 33 states at the very beginning that its purpose is “to give favor to a man before a woman and vice versa.”30 Hence we must agree with Dickie that “the use of the masculine grammatical gender is merely a convention for writing out as economically as possible spells that may be used equally by either sex,”31 and (obviously) that the same applies to the use of the female gender for the victim. Thus, spells fol- lowing the δεῖνα formula are clearly intended as flexible models. In sum, about the thematic category of Formulary erotic and separation spells on papyrus, 98 in number, we may conclude that: (a) 55 out of 72 Greek spells, when the gender is stated,32 use the δεῖνα formula either for both the male and the female or for one of the two; and (b) a similar formula is used in 8 out of 26 Demotic spells. Thus 63 out of 98 spells use the δεῖνα formula. This formula problematises the assumption that men were the main users of the erotic spells, as more than half of the spells use the δεῖνα formula, and weakens the alleged discrep- ancy between literature and reality as regards the users of the erotic spells. In the thematic category of Actual erotic papyri spells, the user is female in 5 out of 14 spells and the victim is male in 4 and female in 1.33 There is also 1 Actual separation spell, in which three male victims are mentioned by name (115). The alleged discrepancy is further weakened by Dickie’s ob- 30 Transl. Johnson in Betz 217. 31 Dickie, CQ 50 (2000) 567. 32 There are 8 PGM spells where the gender of both the user and the victim is not stated at all. 33 Formulary 102, 103, 108, 109; and one Actual female homosexual spell 106. 304 THE EROTIC AND SEPARATION SPELLS ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 servation that in fact in literature not only women but also a significant number of men are portrayed as engaged in magic.34 It is true that in the magical papyri there are references ex- clusively to male magicians, or to male figures engaging in magic,35 with only two exceptions, the Syrian woman from Gadara (PMG XX.4) and the Thessalian Philinna (XX.13).36 But, obviously, in the case of erotic magic the distinction be- tween the magician and the user is crucial. Thus this survey greatly problematises the claims that the great majority of the users of erotic magic were men and that there is a puzzling discrepancy between the evidence of the magical papyri and the world of literature. (b) The status of the women victims As we have seen, scholars have raised the question of the social status of the women victims of the erotic magic. Were they in fact the well-protected and guarded maidens of good families usually living in their natal home? Let us analyse some concrete examples. In the Formulary “Wondrous eros-binding spell” (2), the male user adjures the chthonic gods and daimons, the men and women who died untimely deaths, both youths and maidens (336–343) to assist “the daimon of a dead person’’ (νεκυδαί- 34 E.g. Jason in Pind. Pyth. 4.215–219; Calasiris and the Thessalian hero in Heliod. Aeth. 3.16.2–3; Moeris in Verg. Ecl. 8; the Hyperborean magician and the young man in Lucian Philops. 14; for more examples see Dickie, CQ 50 (2000) 577–580. 35 E.g. Apollonius of Tyana (PMG XIa.1), Astrapsoukos (VIII.1), Pachrates (8.2446), Pibechis (PMG IV.3007), Pitys (IV.1928, 2006, 2140), Pnouthis (I.42), Zminis of Tentyra (XII.121), Imhotep (PDM xii.24), Julius Africanus (PMG XXIII.55–63), Claudianus (23), Keryx (I.43), Manetho (III.440), Nephotes (IV.154), Thphes (XIII.959); also Demokritos (VII.795, XII.351), Orpheus (XIII.933), Pythagoras (VII.795), Solomon (IV.850, XCII.6), Mithras (V.4, III.462), Zoroaster (XIII.968). 36 Thessalian witches were of course legendary in antiquity; e.g. Ar. Nub. 749; Luc. Phars. 6.452; Apul. Met. 2.21. See J. Cazeaux, “La Thessalie des magiciennes,” in B. Helly (ed.), La Thessalie (Lyon/Paris 1979) 265–275. ELENI PACHOUMI 305 ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 µων, 361, 368, 397)37 invoked to go to “every place and every street and every house” and “lead and bind” the woman “whose magical material you have” (ἧς ἔχεις τὴν οὐσίαν) in order to love him (348–351). The male user also wishes her “not to have sexual intercourse, not to have anal intercourse, nor do anything with another man for pleasure (µὴ βινηθήτω, µὴ πυγισθήτω, µηδὲ πρὸς ἡδονὴν ποιή[σ]ῃ µετ’ ἄλλου ἀνδρός) except with me alone, NN, so that she, NN, may not be able to drink or eat, that she may not be content, not be patient, not have peace of mind, that she, NN, may not find sleep without me, NN” (351–356).38 Furthermore, the user later emphasizes his wish that the daimon of the dead person “may not let her, NN, take for pleasure the experience of another man, not even of her own man/husband, except of me alone, NN” (µὴ ἐάσῃς τὴν δεῖνα ἄλλου ἀνδρὸς πεῖραν λαβεῖν πρὸς ἡδονὴν µηδὲ ἰδίου ἀνδρός, εἰ µὴ ἐµοῦ µόνου, τοῦ δεῖνα, 374–376). Is there any evidence here that the male user casts the spell at a maiden living in her natal home? Clearly, the reverse. And the refer- ence to ἰδίου ἀνδρός counts decisively against that possibility.39 In the Formulary “Another erotic spell that leads” (9) the male user invokes Hekate-Selene-Artemis together with those who died untimely and those of the heroes who died without a wife and children, to take away from the female victim sweet sleep and “if she lies having anyone else in her embrace” (εἰ δέ τιν’ ἄλλον ἔχουσ’ ἐν κόλποις κατάκειται, 2737)40 let her thrust him away and put me into her mind/heart and having aban- 37 O’Neil in Betz mistranslates νεκυδαίµων as “god of the dead”: the reference here is to the daimon of the dead person into whose grave the love-binding spell is placed (τίθεσαι … παρὰ ἀώρου ἢ βιαίου θήκην, 332– 333). 38 On the verbs see D. Bain, “Six Greek Verbs of Sexual Congress (βινῶ, κινῶ, πυγίζω, ληκῶ, οἴφω, λαικάζω),” CQ 41 (1991) 51–77; also D. Wort- mann, “Neue magische Texte,” BJb 168 (1968) 56–111, at 72. 39 No matter whether this means “legal husband” or, as Dickie suggests, “the man with whom the woman is currently living”: CQ 50 (2000) 569. 40 ἐν κόλποις could also mean “in her vagina.” 306 THE EROTIC AND SEPARATION SPELLS ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 doned him immediately let her stand before my door, subdued in soul longing for my bed of love” (δαµνοµένη ψυχῇ ἐπ’ ἐµῇ φιλότητι καὶ εὐνῇ, 2737–2741).41 The user further describes the victim: “may she, NN, driven mad come to my doors quickly forgetting children and intimacy with parents and hating the whole race of men and women except me, NN, and may she have only me, NN, subdued in heart by eros’ mighty necessity/force” (2753–2760). Here again the references to the female victim do not at all befit a well-guarded maiden in her natal home. Similarly in the Actual erotic spell 105, the daimon of the dead person is invoked “not to let Karosa herself whom Thelo bore remember her [own] husband/man ([ἰδίῳ] ἀνδρί), child, drink, food, but she should come melting with passion and love and intercourse, especially longing for the intercourse of Apalos whom Theonilla bore” (52–54). In the Formulary “Laudable erotic spell” (66), in Greek and Demotic, the male user invokes what he addresses as “image of Helios” (36/176) to bind the female victim “so that she may love me and do whatever I want ( ἵνα µε φιλῇ καὶ ποιήσῃ ὅσα θέλω) [and] she may forget (her) father and mother, brothers, husband, friend, except me only she may forget them all” (28–30/172–174). In neither of these cases can the female victim be a maiden in her natal home. In the Formulary “erotic spell that leads” 67, which is also a separation spell (65 = 202), the user, whose gender is not defined, addressing the spell to a lizard asks him to bring the female victim and make her hate “her husband/man” and vice versa (45–47 = 189–190). Similarly, in the Actual separation defixio written on an ostrakon (165), the user, whose gender is not stated, wants to send away Allous “from Apollonios, her husband/man” (38–42). In the Actual erotic spell 111 the male user adjures the daimons who lie there and the youths who 41 φιλότητι καὶ εὐνῇ is a Homeric formula, e.g. Il. 3.445, 6.25, translated “in the bed of love” by R. Lattimore, The Iliad of Homer (Chicago 1951), also O’Neil in Betz p.89. The same phrase in a similar context at 10.2908–2911. ELENI PACHOUMI 307 ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 died untimely to make the female victim leave (her) father, mother, brothers, sisters and “if she has another at the bosom (εἰ δὲ καὶ ἕτερο[ν] ἔχι ἐν κόλποις), she should put him aside and forget and hate him” (46–51)—clearly envisaging the pos- sibility of a lover or husband. All the spells considered so far attribute a considerable level of sexual freedom and sexual experience to the female victims and exclude the possibility that these women were well- guarded maidens in their natal homes. Similarly, in the Actual erotic defixiones there are examples (141, 146–150) in which the male users wish the female victims to have sexual intercourse and experience with no other men but them. In 141, for instance, Ammonion binds The- odotis “so that you may not ever be able to commingle with another man nor have sexual intercourse nor have anal inter- course nor fellate nor do anything for pleasure with another man, except me alone, Ammonion son of Hermitaris” ( ἵνα µὴ δυνηθῇς ἑτέρῳ ἀνδρὶ συνµιγῆναι πώποτε µήτε βινηθῆναι µήτε πυγισθῆναι µήτε ληκάζειν µηδὲ καθ’ ἡδονὴν ⟨ποιήσῃς⟩ µεθ’ ἑταίρῳ ἀνθρώπῳ, εἰ µὴ µόνος ἐγώ, ὁ Ἀµµωνίων Ἑρµιταρίς, 3– 6), “so that Theodotis the daughter of Eus may no longer have (erotic/sexual) experience with another man, but with me alone, Ammonion” ( ἵνα ἡ Θεόδοτις Εὖς µηκέτι λάβῃ πεῖραν ἑταίρου ἀνδρὸς ἢ ἐµοῦ µόνου, τοῦ Αµµωνίωνος, 9–10). The list of the various types of sexual practice is a pattern found in these other five defixiones and implies that they belong to the same erotic subcategory. The sheer variety of the sexual prac- tices and the emphasis on “not ever” and “no longer” mark the female victim as sexually active. Within this sub-category, two provide further information about the female victim. In 149 Theodoros adjures the chthonic gods and daimons, men and women who died untimely, youths and maidens, to assist the daimon of a dead person, invoked to “go to every place and every street and every house and every tavern (ὕπαγε εἰς πᾶν [τό]πον καὶ εἰς πᾶν ἄµφοδον [[ε̣]] καὶ εἰς πᾶσαν οἰκίαν [καὶ π]ᾶν καπηλῖον) and lead and bind Matrona whom Tagene bore” (17–20). Here 308 THE EROTIC AND SEPARATION SPELLS ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 a tavern, καπηλῖον, is added to the list of possible places that the daimon should search for the female victim. The other defixio, 150, also includes a tavern (17–20). Tavern girls were generally associated with prostitution.42 In the Actual separation defixiones from a well in the Athenian Agora, the woman who is the victim of two separation spells is probably a prostitute, as Jordan suggests, since the two male victims of the spell are described in one as “the ones who visit Juliana (τοὺς προσερχοµέν[ους Ἰουλι]ανῇ) … in Juliana’s place of business” (ἱς τὸ ἐργαστήριν τὸ Ἰουλιανῆς, 159), while the other refers to their “affection and intimacy and lying down together” (καὶ ἡ στοργὴ] αὐτῶν καὶ ἡ συνήθεια καὶ τὸ συν- αν̣[απεσεῖν, 160), implying a sexual relationship. Likewise, in the Actual separation spell 154, the woman victim has a re- lationship with two men and with “the other men” (πρὸς τὸς ἄ]λλος ἀνθρώ[π]ος). In sum, the claim that the female victims of the spells were the well-protected and guarded maidens of good families usually living in their natal home is challenged by a con- siderable number of spells directed against women described as sexually active, having a high level of sexual freedom and ex- perience, being married, or (it seems) engaged in prostitution. (c) The goal of erotic magic Is the goal “a permanent union, that is, marriage”? And how valid is the distinction between ἀγωγαί and φιλτροκατάδεσµοι on the one hand and φίλτρα on the other? Again, we need to look at concrete cases. The male user in the Formulary “Wondrous eros-binding spell” (2) wishes that the daimon of a dead person may “lead and bind her, NN, to love, sexually love and long for him, NN” (ἄξον, κατάδησον τὴν δεῖνα φιλοῦσαν, ἐρῶσαν, τὸν δεῖνα πο- θοῦσαν, 395–396). Both verbs ἐράω and φιλέω (together with 42 K. Olson, “Matrona and Whore: Clothing and Definition in Roman Antiquity,” in C. A. Faraone and K. McClure (eds.), Prostitutes and Courtesans in the Ancient World (Madison 2006) 186–204. ELENI PACHOUMI 309 ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 ποθέω) are used in this φιλτροκατάδεσµος to induce ἔρως and φιλία (and πόθος) in the female victim. The spell supports neither distinctions of feeling nor distinctions of genre. Similarly, in the Actual erotic spell 105, Karosa is to be aroused until “having leapt forth (ἐκπηδήσασα)”43 she comes to Apalos “for erotic passion and love” (ἐπὶ ἔρωτι και φιλίᾳ, 50– 52). The feelings of erotic passion and love also involve yearning for sexual intercourse: “melting for erotic passion and love and sexual intercourse, especially longing for the sexual intercourse of Apalos whom Theonilla bore” (τη]κοµένη τῷ ἔρωτι καὶ τῇ φιλίᾳ καὶ συνουσίᾳ, πλείστω⟨ς⟩ ποθου[µ]ένη πρὸς τὴν συνουσίαν τοῦ Ἀπαλῶς ὃν ἔτεκεν Θεονίλλα, 53–54). The male user of the Formulary spell 28 also wants to arouse ἔρως, φιλία, and συνουσία in the female victim (ἐπιτυχεῖν τῆς συν- ουσίας τὸν δεῖνα, ἐµέ, col. i.8–9; φιλ[είτω ἐµὲ τὸν δεῖνα] and ἐραµ[ένη µου] ἔρω[τι αἰωνίῳ], col. ii.6–7, 11–12). Similarly, the Actual defixio 147 aims at both ἔρως and φιλία between Ptolemais and Sarapammon (φιλοῦσάν µε, ἐρῶσ[ά]ν µου, 27). The male user of the Formulary spell 27 wants to induce φιλία and ἔρως in the woman victim at first sight: “(let her) see me and having seen me fall in love with me” (ἰδέ µε καὶ ἰδοῦσ[α ἐρ]άσθητί µου, 13; ἡ δεῖνα µ]ε ἰδοῦσα ἐρασθῇ µου, 19).44 The smile of the woman when they see each other is described as the “sign of love” (κ]αὶ προσγελᾷ αὐτὴ τότε. σηµεῖον γὰρ τῆς [φιλίας ἐστὶ το]ῦτο, 22–23). In the Formulary spell “The Sword of Dardanos” (6), the male user invokes the god: “cause the soul of her, NN, to return to me, NN, so that she may love me, so that she may feel erotic passion for me, so that she may give me what is in her hands” (ἐπίστρεψον τὴν ψυχὴν τῆς δεῖνα εἰς ἐµὲ τὸν δεῖνα, ἵνα µε φιλῇ, ἵνα µου ἐρᾷ, ἵνα µοι δοῖ τὰ ἐν τοῖς χερσὶν ἑαυτῆς, 1806– 43 The verb is used in other ἀγωγαί as well: 55.71, 61.359, 144.17, 148.10. 44 This is the love-at-first-sight commonplace (Theoc. 2.82 ff., Verg. Ecl. 8.4, etc.). 310 THE EROTIC AND SEPARATION SPELLS ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 1810). The goal here is again sexual union.45 But the phrase ἵνα µοι δοῖ τὰ ἐν τοῖς χερσὶν ἑαυτῆς may allude to her power, or even, more practically, to her holdings, her offerings, or her possessions. The latter is also supported by the antithesis created between this phrase and the one that follows, λεγέτω µοι τὰ ἐν τῇ ψυχῇ ἑαυτῆς (1810–1811), which must refer to feelings and thoughts (the phrase occurs only here in the erotic and separation spells). A similar example is in the mistitled “Binding erotic spell (φιλτροκατάδεσµος) of Astrapsoukos” (PGM VIII.1–63), which is not an erotic or separation spell: the magician asks of Hermes, ἐπανάγκασον αὐτοὺς δοῦναί µοι ἃ ἔχουσιν ἐν ταῖς χερσίν, “force them to offer me what they have in their hands” (19–20).46 Hence both these phrases must rather allude to material holdings or possessions. In the Formulary erotic spell “Claudianus’ Lunar spell” (23) the user calls upon Selene to “order an angel to go away to her, NN, to lead her by the hair, by the feet; may she, being in fear, terrified by visions/phantasms, sleepless because of her erotic passion for me and her love for me, NN, come to my bedroom (κέλευσον ἀγγέλῳ ἀπελθεῖν πρὸς τὴν δεῖνα, ἄξαι αὐτὴν τῶν τριχῶν, τῶν π[ο]δῶν· φοβουµένη, φανταζοµένη, ἀγρυπνοῦσα ἐπὶ τῷ ἔρωτί µου καὶ τῇ ἐµοῦ φιλίᾳ, τοῦ δεῖνα, ἥκοι σηκῷ, 886–889). As in the previous spell, the male user wants to in- duce both ἔρως and φιλία in the female victim. Moreover, two more verbs, ἀγαπῶ and στέργω, elaborate the feelings to be in- duced in the victim, when the user requests her to remain “fully satisfying, loving, feeling affection for me, NN, and she may not be able to commingle/have sexual intercourse with another man except me alone” (πληροφοροῦσα, ἀγαπῶσα, στέργουσα ἐµέ, τὸν δεῖνα, καὶ µη δυνασθῇ ἄλλῳ ἀνδρὶ συν- 45 I discuss this complicated spell in, “Eros and Psyche in Erotic Magic,” ClMed 62 (2011) 39–49. 46 The magician, more explicitly, asks Hermes to give him “favor, sus- tenance, victory, prosperity, elegance, beauty of face, and strength” among all men and women (4–6). For a similar expression in the Actual erotic spells note SM 39.14, καὶ ὃ ἐὰν αὐτῇ εἴπω δοῖ µοι̣. ELENI PACHOUMI 311 ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 µιγῆναι, εἰ µὴ ἐµοὶ µόνῳ, 910–912). In the Formulary “Erotic spell that leads” (5) the male user sends Myrrh to lead and bind a woman, “and make her have me only in her mind, desire me alone, love/feel affection for me alone, NN, and fulfil all my wishes” (ἀλλ’ ἐµὲ µόνον, τὸν δεῖνα, κατὰ νοῦν ἐχέτω, ἐµοῦ µόνου ἐπιθυµείτω, ἐµὲ µόνον στεργέτω, τὰ ἐµὰ θελήµατα πάντα ποιείτω, 1519–1523). The verb στέργω is replaced later in the spell by φιλέω in a similar context, “until she comes to me, NN, loving me, and fulfils all my wishes” (ἕως ἔλθῃ πρὸς ἐµέ, τὸν δεῖνα, φιλοῦσά µε καὶ ποιήσῃ πάντα τὰ θελήµατά µου, 1532–1534). In the Actual erotic spell 111, the daimons of that place and the youths who died untimely are adjured to lead Euphemia to Theon, “loving (him) with mad erotic passion and affection and intercourse” (ἐρῶσα ἔρωτα µανιώδη καὶ στοργὶν καὶ συνου- σία⟨ν⟩, 7). Later in the spell Theon repeats his request, but using this time φιλοῦσαν instead of ἐρῶσα: φιλοῦσάν µε ἔρωτι καὶ πόθῳ καὶ στοργῇ καὶ συνουσίᾳ, ἔρωτι µανιώδη (30–31). The phrase is then repeated: φιλοῦσαν ἔρωτι µανιώδη (43). The use of ἐρῶσα and φιλοῦσαν in the same context reveals the author’s tendency to use these two verbs of similar meaning in any possible combinations. This tendency becomes even more obvious in the expression φιλοῦσα{ν} µε, ἐρῶσά{ν} µε θῖον ἔρωτα ἀκατάπαυστον καὶ φιλίαν µανικήν, “loving me, desiring me with divine, incessant erotic passion and mad love” (48–49). The concept of covering the various shades of the meaning of “love with affection” is again repeated in φιλήσῃ καὶ ἀγαπήσῃ καὶ στοργήσῃ (51). In the female homosexual Actual defixio 144, the terms used are “erotic passion and love” (ἐπ’ ἔρωτι καὶ φιλίᾳ, 13, 45, 47) and “love, yearning, unending erotic passion” (φίλτρον, πόθον, ἔρωτι ἀκαταπαύστῳ, 51–52, 55). Here again φίλτρον is used for “love” and not for “love potion, or spell” and joined to πόθος and ἔρως without any implication of distinctions of meaning or categorisation. The term φίλτρον has the same meaning in 102, in which Capetolina wishes “may Nilos love me with eternal love” (φιλῇ µε Νῖλος φίλτρον αἰώνιον, 21). 312 THE EROTIC AND SEPARATION SPELLS ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 In the Actual separation defixio 160 from the Athenian Agora, the erotic relationship is described as “their purpose and affec- tion and intimacy” (καὶ τὴν γνώ]µην καὶ τὴν στοργὴν καὶ τὴν συνήθειαν [αὐτῶν, 3–4) and “their affection and intimacy and lying down together” (καὶ ἡ στοργὴ] αὐτῶν καὶ ἡ συνήθεια καὶ τὸ συναν̣[απεσεῖν, 13–14). The noun στοργή, generally mean- ing “love, affection,” is used here of the sexual relationship be- tween a prostitute and a man. In the Actual separation defixio 164 from Egypt, Didymos’ wish for sexual intercourse with Tereous is explicitely ar- ticulated, “and until she joins together her lips to my lips, hair to my hair, belly to my belly, little black to my little black, until I accomblish my intercourse and my male genitals with her female genitals” (καὶ κολλήσῃ αὐτῆς [τ]ὰ χίλη εἰς τὰ χίλη µου, τὴν τρίχαν εἰς τὴν τρίχαν µου, τὴν γαστέραν εἰς τὴν γαστέραν µου, τὸ µελάνιον εἰς τὸ µελάνιόν µου, ἕως τελέσω τὴν συν- ουσία(ν) µου καὶ τὴν ἀρσενικήν µου φύσιν µετὰ τῆς γυναικίας αὐτῆς φύσεως, 25–30). This sexual depiction is widely ex- pressed in the magical papyri.47 For example, in the Formulary “Wondrous love-binding spell” (2), the male user expresses the desire that “she may join fast together (her) head to my head and join together lip to lip and fasten belly to belly and draw thigh close to thigh and fit the black together with the black 47 E.g. in the Actual erotic spell 104, “joining fast together thigh to thigh and belly to belly and her black to my black the most pleasant” (µηρὸν µηρῷ καὶ κοιλίαν κοιλίᾳ κολλῶσα καὶ τὸ µέλαν αὐτῆς τῷ ἐµῷ µέλανι ἡδυτάτῳ, 22–23); the Actual spell 114, “until they join together lips to lips and white to black” (χίλησιν χίλη[α] συνάψουσιν καὶ τὸ λευκὸν τῷ µέλανι, 27–29); the Actual spell 141, “may draw thigh close to thigh and genitals to genitals for being together always, for all the time of her life” (µηρὸν µηρῷ πελάσῃ καὶ φύσε[ι]ν φύσει πρὸς συνουσίαν ἀεὶ εἰς τὸν ἀεὶ χρόνον τῆς ζωῆς αὐτῆς, 12– 13); the Formulary “Erotic spell that leads by means of fire” (55), “she may join fast together her female genitals to my male one” (καὶ τὴν θηλυκὴν αὐτῆς φύσιν τῇ ἀρσενικῇ µου κολλήσῃ, 83); and the Formulary “Other erotic spell by means of fire” (56.113–114). For discussion see Pachoumi, ClMed 62 (2011) 41–42 and n.13. For examples in erotic poetry see Daniel and Maltomini, SM I p.122. ELENI PACHOUMI 313 ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 (κεφαλὴν κεφαλῇ κολλήσῃ καὶ χείλεα χείλεσι συνάψῃ καὶ γαστέρα γαστρὶ κολλήσῃ καὶ µηρὸν µηρῷ πελάσῃ καὶ τὸ µέλαν τῷ µέλανι συναρµόσῃ, 400–404). It is noteworthy that some examples emphasize the idea of θεῖον ἔρωτα, divine erotic passion (111.48–49, 27.7–8, 102.3, 148.13–14, 25), and θίῳ κα ̣[ὶ ἀπορ]ρήτῳ καὶ ἀκαταπαύστῳ ἔρωτι (164.8–9). This divine love is elsewhere described as τὸ τῆς Αφροδίτης µιστήριον, Aphrodite’s mystery rite (60.306), and τὸ θεῖον µυστήριον, the divine mystery (105.52), which is here associated with the act of sex.48 This is a special case of the wider assimilations of magic with religious mysteries.49 So far, then, the evidence of the Greek and Demotic magical papyri and the defixiones seems to imply that the purpose of practicing erotic magic is a sexual union, but without defining it as marriage. Instead this union is described as erotic passion, love, sexual intercourse, affection, ἔρως, φιλία, συνουσία, ἀγά- πη, στοργή. The evidence does not support a categorisation of spells as those inducing ἔρως versus those inducing φιλία. To this general picture there are two exceptions, both from the defixiones. The first is the erotic defixio 135,50 in which the female user binds the male victim with erotic passion, love, and desire, “and needing of her (having the need of her), that he may return to his house and become (her) companion” (δεό- µενον αὐτῆς ἐπανελθεῖν εἰς τὴν οἰκίαν αὐτοῦ σύµβιο[ν] γε- νέσθαι, 6–8). The word σύµβιος is repeated five more times in the spell and is used for the male victim (21–23, 28–30) or the female user (12–15, 30–32, 44–46). The explicit aim is to “join 48 For interpretation of the clause [ἐφ’] ὅσον κεῖται παρά σοι τὸ θεῖον µυστήριον see Pachoumi, SymbOslo 86 (2012) 88 n.40. 49 E.g. τὸ µέγα τοῦτο µυστήριον (PMG I.131), ὡς σὺ ἐνοµοθέτησας καὶ ἐποίησας µυστήριον (IV.722–723), τὸ σόν, θεά, µυστήριον µέγιστον (8.2592), ἀµυστηρίαστον (PMG XIII.56–57), ὦ µα[κάρι]ε µύστα τῆς ἱερᾶς µαγεῖας (I.127), µύσται τῆς ἡµετέρας δυνάµεως (IV.474), µυσταγωγός (IV.172 and 2254), συµµύστης (IV.731–732 and XII.94), παῖς µυστοδόκος (XX.6), etc.. 50 Also R. Wünsch, Antike Fluchtafeln2 (Bonn 1912) 23–26. 314 THE EROTIC AND SEPARATION SPELLS ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 them with marriage and love, living together for the whole time of their life” (ζεῦξον αὐτοὺς γάµῳ καὶ ἔρωτι συµβιοῦντας ὅλῳ τῷ τῆς ζωῆς αὐτῶν χρόνῳ, 42–43). The second exception is the separation defixio from Pella (161), which aims to prevent a wedding, so that the female user may marry the male victim herself, [Θετί]µ ̣ας καὶ Δ∆ιονυσοφῶντος τὸ τέλος καὶ τὸν γάµον καταγράφω (1–2 and 4–5). The question whether the goal of the erotic spells is marriage has also been linked to the financial benefits of marriage.51 In fact there is only one Actual erotic defixio, 144, in which the sexual and erotic subjugation is connected to financial benefits (ἐκδότην αὐτὴν ὡς δούλην ἑαυτὴν αὐτῇ παρέχουσα⟨ν⟩ καὶ τὰ ἑαυτῆς [κ]τήµατα πάντα, 17–18 and 39), but this is a female homosexual defixio. Conclusions In this paper I have examined important gender and social issues raised by scholars52 in the erotic and separation spells of the magical papyri, looking at the same time at examples from the comparative material of the erotic and separation defixiones. I tested the modern orthodoxy that the users of erotic spells were overwhelmingly male and that consequently there is a discrepancy between the situation in the documents, which presumably reflect reality, and Greek and Roman literature, where, allegedly, women are represented as the main prac- titioners of erotic magic. The evidence reveals that more than half of Greek and Demotic Formulary erotic and separation pa- pyri spells (63 of 98) use the δεῖνα formula, which can be quite flexible, applied both to men and to women. Nor is the evi- dence of literature as one-sided as generally assumed. Con- sequently, neither the claim that men were overwhelmingly or predominantly the users of erotic spells, nor the claim that there is a great discrepancy between real life and the world of 51 See Graf, Magic 185 ff. 52 It may be accidental that the scholars on the magical papyri are mostly men. ELENI PACHOUMI 315 ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 literature is soundly based. As to the female victims of the erotic spells, were they, as some scholars allege, the well-protected and guarded maidens of good families usually living in their natal home? Examina- tion of the documents has shown that many erotic spells di- rected against women describe them as sexually active, with a high level of sexual freedom and experience, or as married, or as probably engaged in prostitution. Furthermore, the use of Formulary spells implies a tendency towards ritualising the erotic/sexual desire, which may be a very liberating psychological process for the users. The use of masculine gender for the user and feminine for the victim in the deina formula may seem to reflect an attempt to stereotype the sexual desire (male gender for the user, female for the victim). But the fact that the deina formula was a grammatical convention that could be used by either sex suggests the creation of unified attitudes towards sexual desire, common to men and women. Hence, the factor of common sexual attitudes emerges as important among the gender and social issues. Finally, the magical papyri and the defixiones imply that the goal of erotic magic is sexual union, but without defining it as marriage, with the exception of only two defixiones. This union is described as erotic passion, love, sexual intercourse, affection (ἔρως, φιλία, συνουσία, ἀγάπη, στοργή). The evidence also does not support a distinction between spells inducing ἔρως and those inducing φιλία.53 January, 2013 Department of Classics Aristotle University Thessaloniki, Greece elenipachoumi@hotmail.com 53 I would like to thank David Jordan, Angelos Chaniotis, Kent Rigsby, and the anonymous reviewers of GRBS for their helpful comments. I am also grateful to John Moles, Matthew Dickie, and Yannis Tzifopoulos. 316 THE EROTIC AND SEPARATION SPELLS ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 APPENDIX 1. FORMULARY SPELLS a. Formulary erotic spells – papyri (90) 1 PGM IV, Magical Handbook (s. IV) lines 94–153 (No title) (in Old Coptic and Greek) User: Male, NN whom NN bore Victim: Female, NN whom NN bore 2 296–466 Φιλτροκατάδεσµος θαυµαστός, Wondrous eros- binding spell User: Male, ὁ δ. ὃν ἔτεκεν ἡ δ. Victim: Female, ἡ δ. ἣν δ. 3 1265–74 Ἀφροδίτης ὄνοµα, Aphrodite’s name User: Male, ἐπικαλεσάµενος … εἰσελθών Victim: Female, πρὸς τὴν γυναῖκα 4 1390–1495 Ἀγωγή (ἐπὶ ἡρώων ἢ µονοµάχων ἢ βιαίων), Erotic spell that leads User: Male, ὁ δ. τῆς δ. Victim: Female, ἡ δ. τῆς δ. 5 1496–1595 Ἀγωγή (ἐπὶ ζµύρνης ἐπιθυοµένης), Erotic spell that leads User: Male, ὁ δ. τῆς δ. Victim: Female, ἡ δ. τῆς δ. 6 1716–1870 Ξίφος Δ∆αρδάνου, Sword of Dardanos User: Male, ὁ δ. Victim: Female, ἡ δ. (or Male, ὁ δ., 1721) 7 1872–1927 (No title) User: Male, ὁ δ. τῆς δ. Victim: Female, ἡ δ. τῆς δ. 8 2441–2621 Ἀγωγή, Erotic spell that leads User: Male, ὁ δ. (or Female, εἰποῦσα, 2479) Victim: Female, ἡ δ. ἣν δ. 9 2708–84 Ἄλλη ἀγωγή, Another erotic spell that leads User: Male, ὁ δ. Victim: Female, ἡ δ. 10 2891–2942 Ἀγωγή, Erotic spell that leads User: Male, ὁ δ. ὃν ἡ δ. Victim: Female, ἡ δ., ἣν δ. 11 2943–66 Ἀγωγὴ ἀγρυπνητική, Erotic spell that leads producing insomnia User: Male, ὁ δ. Victim: Female, ἡ δ. 12 PGM VII (s. III–IV) 191–92 Φ[ιλ]τροκατάδεσµος αἰώνιος, Eternal eros-binding spell User: ? Victim: ? 13 300a–10 Ἀγώγιµον αὔθωρον, Erotic spell able to lead acting immediately User: ? Victim: Female, ἡ δ. τῆς δ. 14 385–89 Ποτήριον καλόν, A good drinking cup spell User: ? Victim: Female, ἡ δ. <ἣν> ἡ δ. 15 405–06 Φίλτρον, Erotic spell User: ? Victim: ? ELENI PACHOUMI 317 ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 16 459–61 Φίλτρον κάλλιστον, Excellent erotic spell User: ? Victim: ? 17 462–66 Φίλτρον κάλλιστον, Excellent erotic spell User: ? Victim: Female, ἡ δ. 18 467–77 (No title) User: ? Victim: Female, ἡ δ., ἣ<ν> δ. / τῆς δ. 19 593–619 Ἀγωγὴ ἀσχέτου, Erotic spell that leads an unmanageable person User: Male (ὁ λέγων, 610) Victim: Female, ἡ δ. 20 619–27 Ἐκ τοῦ Δ∆ιαδήµατος Μουσέως, From the Diadem of Moses User: Male, ὁ δ. Victim: Female, ἡ δ. 21 643–51 Ποτήριον, Drinking cup spell User: Male, ὁ δ. Victim: Female, ἡ δ. 22 661–63 Φίλτρον, Erotic spell User: ? Victim: ? 23 862–918 Κλαυδιανοῦ σεληνιακόν, Claudianus’ lunar spell User: Male, ὁ δ. Victim: Female, ἡ δ. (or Male, ἢ ὁ δ., 909) 24 969–72 Πότισµα καλόν, A good draught spell User: Male, ὁ δ. Victim: Female, ἡ δ. τῆς δ. 25 973–80 Ἀγώγιµον παράψιµον, Erotic spell able to lead by means of touch User: ? Victim: Female, ἡ δ. τῆ[ς] δ. 26 981–93 Ἀγώγιµον, Erotic spell able to lead User: Male, ὁ δ. ὃν ἔτεκε δ. Victim: Female, ἡ δ. ἣν δ. 27 PGM X.1–23 (s. IV/V) (No title) User: Male, ὁ δ. Victim: Female, ἡ δ. 28 PGM XΙc (s. V) (No title) User: Male, ὁ δ. ὃν ἔτεκεν ἡ δ. Victim: Female, ἡ δ. ἣν κτλ. 29 PGM XII.469–73 = PDM xii.119–34 (s. IV) (No title) User: ? Victim: Female 30 474–79 = 135–46 (No title) User: ? Victim: Female, ἡ δ., ἣν [δ. 31 480–95 = 147–64 Another User: Male, ὁ δ. Victim: Female, ἡ δ. 32 PDM xiv.335–55 (s. III) (No title) User: Male. Victim: Female 33 355–65 Another Erotic spell, “to give favor to a man before a woman and vice versa” User: Male. Victim: Female 34 428–50 (No title) (Two erotic potions) User: Male, NN son of NN Victim: Female, NN daughter of NN 318 THE EROTIC AND SEPARATION SPELLS ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 35 636–69 (No title) (Erotic potion) User: Male, NN whom NN bore Victim: Female, NN whom NN bore 36 772–804 A method (three erotic spells) User: Male, NN whom NN bore Victim: Female, NN whom NN bore 37 930–32 A prescription (Erotic spell) User: Male. Victim: Female 38 1026–45 (No title) User: Male, NN whom NN bore Victim: Female, NN whom NN bore 39 1046–47 (No title) User: Male, husband. Victim: Female, wife 40 1047–48 (No title) User: Male. Victim: Female 41 1049–55 (No title) User: Male. Victim: Female 42 1063–69 (No title) User: Male, NN whom NN bore Victim: Female, NN whom NN bore 43 1070–77 (No title) “A spell to bring [a woman] to a man, to send dreams” User: Male, NN son of NN Victim: Female, NN daughter of NN 44 1090–96 (No title) User: ? Victim: Female, NN daughter of NN 45 1130–40 (No title) User: Male. Victim: Female 46 1155–62 (No title) User: Male. Victim: Female 47 1188–89 (No title) Erotic spell? User: ? Victim: Female 48 1190–93 (No title) User: Male. Victim: Female 49 1194–95 (No title) User: Male. Victim: Female 50 1196–98 (No title) User: ? Victim: Female 51 1206–18 (No title) User: Male. Victim: Female 52 PGM XIVb (s. III) (No title) User: ? Victim: Female, ἡ γυνή 53 PGM XIXb.1–3 (s. IV) (No title) User: Female, ἡ δ. Victim: Male, ὁ δ. 54 4–18 Ἀγωγὴ ἐπὶ κυνός, Erotic spell that leads over a dog User: ? Victim: Female, ἡ δ. 55 PGM XXXVI.69–101 (s. IV) Ἀγωγή, ἔµπυρον, Erotic spell that leads by means of fire (ἄγι δὲ ἄνδρας γυνεξὶν καὶ γυνε͂κας ἄνδρεσιν, 70) User: Male, ὁ δ. Victim: Female, ἡ δ. ἣν ἔτεκεν ἡ δ. 56 102–33 Ἄλλο ἔµπυρον, Another Erotic spell by means of fire User: Male, ὁ δ. ὃν ἔτεκεν ἡ δ. Victim: Female, ἡ δ. ἣν ἔτεκεν ἡ δ. ELENI PACHOUMI 319 ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 57 134–60 Ἀγωγὴ θαυµαστή, Marvelous Erotic spell that leads User: Male, ὁ δ. ὃν ἔτεκεν ἡ δ. Victim: Female, ἡ δ. ἣν ἔτεκεν ἡ δ. 58 187–210 Ἀγωγή, Erotic spell that leads User: Male, ὁ δ. Victim: Female, ἡ δ. 59 283–94 Φυσικλείδιον, Pudenda key spell User: Male, τὸ σπέρµα τοῦ δ. Victim: Female, ἡ δ. µήτρα τῆς δ. 60 295–311 Ἀγωγή, ἔνπυρον, Erotic spell that leads by means of fire User: Male, ὁ δ. Victim: Female, ἡ δ. 61 333–60 Ἀγωγὴ ἐπὶ [ζ]µύρνης, Erotic spell that leads over myrrh User: Male, ὁ δ. τῆς δ. Victim: Female, ἡ δ. 62 361–71 Ἀγωγὴ ἄσχετος, Erotic spell that leads an unmanageable person (woman) User: Male, ὁ δ. Victim: Female, ἡ δ. 63 PGM XXXVIII (s. IV) (No title) User: ? Victim: Female, ἡ δ. τῆς δ. 64 PGM LII.1–9 (s. III) (No title) User: ? Victim: ? 65 9–19 (No title) User: ? Victim: ? 66 PGM LXI.1–38 = PDM lxi.159–96 (s. III) Φίλτρον ἐπαινετόν, Laudable erotic spell User: Male (αὐτός, 12) Victim: Female, ἡ δ. τὴν/ἣν ἔτεκεν ἡ δ. 67 39–71 = 197–216 Ἀγω[γή (ἄγει γ]υ̣ν̣αῖ[κ]α[ν ἁ]δικισθε[ῖσαν ὑπὸ το]ῦ ἀνδρός, 39), Erotic spell that leads; also a Separation spell ([διάκοψον τ]ὸν δ. ἀπὸ τῆς δ., 65) User: ? Victims: Female, ἡ δ., and Male, τ]ὸν ἄνδρα (husband and wife, κα[ὶ] αὐτὴν ὁ ἀ]νήρ) 68 PDM lxi.95–99 (s. III) “Spell for giving praise and love in Nubian” User: Male, or Female? Victim: Male 69 100–05 “The red cloth of Nephthys” User: ? Victim: Female? 70 112–27 “A Prescription for making a woman love you” User: Male Victim: Female 71 128–47 (No title) User: Male Victim: Female 72 148–58 (No title) User: ? Victim: Female 73 PGM LXII.1–23 (s.III) (No title) User: Male, ὁ δ. Victim: Female, ἡ δ. τῆς δ. 320 THE EROTIC AND SEPARATION SPELLS ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 74 PGM LXIII.1–7 (s. II/III) (No title) (Erotic potion, πο[τ]όν) User: ? Victim: ? 75 8–12 [Γυναῖκα κοι]µωµέ[νην] ὁµολο[γῆσαι τὸ ὄν]οµα οὗ φιλεῖ, Erotic spell to make a woman confess the name of the man she loves. User: Male Victim: Female 76 PGM LXVII (No title) Fragmentary erotic spell? User: Male(?), δεῖνα, ὃν] ἔτεκεν ἡ δ(εῖνα) Victim: Female(?), τὴν δεῖνα, ἣν ἔτεκεν] ᾑ δεῖνα 77 PGM LXXVIII (s. III) Eros punishment, ἄγει γυναῖ]καν πρὸς ἄνδρα … καὶ µ[ονίµους αὐτοὺς ποιεῖ] καὶ πιστικούς User: Female, ἡ δ. ἣν ἔτεκεν ἡ δ. ἣ[ν ἔτεκ]εν ἡ δ. Victim: Male, ὁ δ. 78 PGM CIII (s. II) (No title) User: Male, ἐµ ̣ὲ τὸν δ. Victim: Female(?), [NN whom NN] bore 79 PGM CXVII (s. I) (No title) User: Male (fr.23.2). Victim: Female (fr.2 [her] husband [forgetting], also 9 and 14); τῇ δῖνα (22.4) 80 PGM CXIXa.1– 3 (s. III) Erotic spell through touch User: ? Victim: ? 81 4–6 Erotic spell User: ? Victim: Female(?) 82 PGM CXXII.5– 25 (s. I) Enchantment [spoken] three times over apples User: ? Victim: Female 83 26–50 (No title) User: ? Victim: Male, NN, or Female, NN 84 P.Oxy. 4672 (s. III/IV) (No title) User: Male, πρὸ̣ς ἐµὲ τὸν δ. τῆς δ. Victim: Female, τῆς δ. ἧς ἔτεκεν ἡ δ. 85 P.Oxy. 4674 (s. IV/V) (No title) User: Male, ἐµὲ τὸν δ. ὃν ἔτ̣ε̣κ̣εν ἡ δ. Victim: Female, πρὸς τὴν δ. υς ̣τὴν δ. 86 P.Oxy. 3834.1–5 (s. III) ἐπὶ ἐκκρίµα̣τ̣ο̣ς̣, καλόν, Over (seminal) secretion, a good one User: Male, συνγενόµενος Victim: Female, εἰς τὴν φύσιν τῆ̣ς δ̣. 87 6–11 ἄλ(λο), Another User: Male, τ̣ῷ̣ δ̣. Victim: Female, ἡ δ. 88 P.Oxy. 4468 recto (s. I) (No title) User: ? Victim: Female, τὴν δ. δ. 89 P.Duk.inv. 72954 1–12 (s. II/III) Πόσιµον πεπιρασµ ̣[έν]ον ὑπὸ πολλῶν, Drinkable tested by many User: Male, τὸν … τῷ δ. Victim: Female, ἡ δ. 54 D. R. Jordan, GRBS 46 (2006) 159–173. ELENI PACHOUMI 321 ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 90 19–27 Κατάδεσµ[ος, Binding spell User: τὸν δ. ὃν ἔτεκ(εν) ἡ̣ δ̣. Victim: ἡ δ. ἣν ἔτεκ(εν) ἡ δ. b. Formulary separation spells – papyri (8) 91 PGM XII.365– 75 (s. IV) Δ∆ιακοπός, Separation spell User: ? Victims: Two males, or a male and a female: ὁ δ. τῆς δ. and ὁ δ. τῆς δ., or a husband and wife, εἰ δὲ ἀνήρ ἐστιν καὶ γυνή 92 445–48 = PDM xii.50–61 A spell for separating one person from another. User: ? Victims: two 93 449–52 = 62–75 Another (Separation spell) User: ? Victims: two 94 453–65 = 76–107 Another (Separation spell) User: ? Victims: Two males, ὁ δ., ὁ δ. 95 466–68 = 108–18 A spell to cause a woman to hate a man User: ? Victims: a woman and a man (husband and wife?) 96 PDM xiv.366– 75 (s. III) The method of separating a man from a woman and a woman from her husband User: ? Victims: a man from a woman (NN son of NN, NN daughter of NN) and a woman from her husband 97 PGM CXXVIa (s. V) (No title) User: ? Victims: A Female and a Male, τὴν δ. [ἀπὸ τοῦ δ.] 98 PGM CXXVIb (s. V) (No title) User: ? Victims: Two: one Female, τῆς δ., and one Male(?) c. Formulary erotic defixiones (3) 99 DT 229, Carthage (s. I) In Latin User: ? Victim: ? 100 DT 230 Carthage (s. I) In Latin and Greek User: Male Victim: Female 101 DT 296 Hadrumetum (s. III) In Greek, very fragmentary User: ? Victim: ? 2. ACTUAL SPELLS a Actual erotic spells – papyri (13) 102 PGM XV (s. III) User: Female, Καπετωλίνα ἣν ἔτεκε Πεπεροῦς Victim: Male, σε, Νῖλε, τὸν καὶ Ἀγαθὸν Δ∆αίµονα ὃν ἔτεκε Δ∆ηµητρία 322 THE EROTIC AND SEPARATION SPELLS ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 103 PGM XVI (s. I) User: Female, Δ∆ιοσκοροῦς ἣν ἔτεκε Τικωί Victim: Male, Σαραπίων ὃν ἔτεκε Πασάµητρα 104 PGM XVIIa (s. IV) User: Male, Ἑρµείας ὃν ἔτεκεν Ἑρµιόνη. Victim: Female, Τιγηροῦς ἣν ἔτεκεν Σοφία 105 PGM XIXa (s. IV/V) User: Male, Ἀπαλῶς ὃν ἔτεκεν Θεονίλλα. Victim: Female, Κάρωσα ἣν ἔτεκε Θελώ 106 PGM XXXII (s. II) User: Female, Ἡραεὶς ἣν ἔτεκεν Θερµουθαριν. Victim: Female, Σαραπιὰς ἣν ἔτεκεν Ἑλένη 107 PGM XXXIIa (s. II) User: Male, Σεραπιακὸς ὃν ἔτεκεν Θρέπτη Victim: Male, Ἀµώνειος ὃν ἔτεκεν Ἑλένη 108 PGM XXXIX (s. IV) User: Female, Ἀλλοῦς ἧς ἔτεκεν Ἀλεξανδρία Victim: Male, Ἡρακλῆς ὃν ἔτεκεν Τααῖπις 109 PGM LXVIII (s. II/III) User: Female, Ἐρ]ι[έα] ἣν ἔτεκεν Ἐρχηελιώ Victim: Male, Εὐτύχης ὃ[ν] ἔτεκεν Ζωσίµη 110 PGM LXXXIV = SM 40 (s. III) User: Male, Πτολεµαῖος ὃν ἔτεκεν Δ∆ιδ[ύ]µη Victim: Female, Πτολεµαῒς ἣν ἔτεκεν Ἑλένη 111 PGM CI = SM 45 (s. V) User: Male, Θέων ὃν ἔτεκεν Προεχία Victim: Female, Εὐφηµία ἣν ἔτεκεν Δ∆ωροθέα 112 PGM CVIII = SM 43 (s. IV) User: Male, Δ∆ιόσκ[ο]υρος ὃν ἔτεκεν Θέκλα Victim: Female, Λεοντία ἣ̣ν ἔτεκεν µήτρ̣α Εὔα 113 PGM CIX (s. IV) User: ? Victim: Female, Καληµέρα 114 P.Oxy. 4673 (s. IV–V) User: Male, τῷ Ἑλένῳ ὃν ἔτε̣κ̣ε̣ν̣ Τ̣απιαµ Victim: Female, ἣ] ̣ν ἔτεκεν Εἰσι[δώρα? b. Actual separation spells – papyri (1) 115 PGM LXVI (s. III–IV) User: ? Victims: Three Males, Φιλόξενος, Γεννάδιος, Πελάγιος c Actual erotic defixiones (36) 116 DT 38 = SM 54 (s. II/III) Erotic spell, or Juridical spell to gain victory in court? Male homosexual spell User: Male, Ἠωνικός Victim: Male, Ἀννιανός 117 DT 51 Athens User: ? Victim: Female, Γαµετὴ ἣν ἔτεκεν Ὑγία 118 DT 100 Crucinacum (s. I) In Latin User: Males, Surus, Caenus, Secundus Victim: Female, Silonia 119 DT 103 Crucinacum (s. II) In Latin User: Female(?), Aprilis Kaesio Victim: Male, Artus Dercomogni 120 DT 135 Nomentum (s. II) In Latin User: ? Victims: Male, Malcius Nicones, and Female, Rufa Pulica ELENI PACHOUMI 323 ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 121 DT 138 Rome (s. I B.C.) In Latin User: Male, Soterichus Victim: Female, Eutychia 122 DT 139 Rome (s. I B.C.) In Latin User: ? Victim: Female, Rhodine, ut semper odio sit M. Licinio Fausto 123 DT 190 Minturnae (s. II) In Latin User: ? Victim: Female, Tychene Carisi 124 DT 191 Cales (s. I) In Latin User: ? Victims: Male, C. Babu[llius C. fi]lius, and Female, Tertia Salvia Quartae Satiae 125 DT 227 Carthage (s. I) In Latin and Greek User: Male, Suc(c)es(s)us Victim: Female, Suc(c)es(s)a 126 DT 228 Carthage (s. I) In Latin User: ? Victim: Female, Iulia Faustilla Marii filia 127 DT 231 Carthage (s. I) Latin in Greek letters User: Male, Μαρτιαλις κουεµ πεπεριτ Κορωναρια Victim: Female 128 DT 264 Hadrumetum (s. III) In Latin User: ? Victim: Female, Victoria quem peperit Suavulva 129 DT 265 Hadrumetum (s. III) In Latin User: Male(?) Victim: Female, Victoria quem peperit Suavulva 130 DT 266 Hadrumetum (s. II) In Latin User: Male, Felix quem peperit Fructa Victim: Female, Vettia quem peperit Optata 131) DT 267 Hadrumetum (s. II) In Greek including Latin in Greek letters User: Male, Ὄππιοµ κουεµ πεπεριτ Ο̣ὐενερία Victim: Female, Βονῶσα κουαµ πεπεριτ Πάπτη 132 DT 268 Hadrumetum (s. III) In Latin User: Male(?) Victim: Female, Bonosa qu(am) pe(pe)ri(t) Bonosa 133 DT 269 Hadrumetum (s. III) Latin in Greek letters User: ? Victim: Female, Τοττινα κου[αµ] πεπεριτ – – 134 DT 270 Hadrumetum (s. II) Latin in Greek letters User: Female, Σέπθιµαµ Ἀµένε φιλια (Septima Amoenae filia) Victim: Male, Σεξτίλλιος Δ∆ιονισίε φιλιους (Sextilius Dionysiae filius) 135 DT 271 Hadrumetum (s. III) In Greek, some in Latin letters User: Female, Δ∆οµιτιανὴ ἣν ἔτεκεν Κανδιδά Victim: Male, Οὐρβανὸς ὃν ἔτεκεν Οὐρβανά 136 DT 292 Hadrumetum (s. III) Erotic spell(?) in Latin User: Male(?) Victim: Female, Adbo ̣c ̣a ̣ta ̣ 324 THE EROTIC AND SEPARATION SPELLS ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 137 DT 299 Ammaedara (s. III) User: Female, [Ἰ]ουε[ν]αλία(?) Victim: Male, – – ὃν ἔτεκεν Καλ[πουρ]νία 138 DT 304, cf. 133 Hadrumetum (s. I) In Greek and Latin with Greek letters User: ? Victim: Female, Τοττινα κου[αµ πεπεριτ – –] 139 SM 37A (s. II) User: Male(?) Παιτοῦς ἣν (for ὃν) ἔτ̣[εκ]ε Τµ ̣εσι̣ῶ̣ς̣ Victim: Female, Νίκη Ἀπολλωνοῦτος 140 SM 37B (s. II) User: Male(?) Παντοῦς ἣν (for ὃν) ἔτεκεν Τµεσιῶς Victim: Female, Νίκη Ἀ[πολ]λωνοῦτος 141 SM 38 (s. II) User: Male, Ἀµµωνίων Ἑρµιταρίς Victim: Female, Θεόδοτις Εὖς 142 SM 39 (s. III) User: Male, Πτολεµαῖος ὃν ἔτεκεν Θασεῖς Victim: Female, Ἀπλωνοῦν ἣν ἔτεκεν Ἀρσινόη 143 SM 41 (s. III/IV) User: Male, Ζοὴλ τῷ ἔτεκεν Δ∆̣ροσερ Victim: Female, Τερµοῦτις τὴν ἔτεκεν Σοφία 144 SM 42 (s. III/IV) User: Female, Σοφία ἣν αἴτεκεν Ἰσάρα Victim: Female, Γοργονία ἣν αἴταικεν Νιλογενία 145 SM 44 = PGM CVII) Linen (s. III/IV) User: Male, Ἀχ[ιλ]λᾶς ὃν ἔτε̣κ̣εν Ἑλ̣έ̣νη Victim: Female, Ταπιὰς ἣν ἔ[τε]κεν Δ∆ηµητρία 146 SM 46 (s. II/III) User: Male, Ποσιδώνιος ὃν ἔτεκεν Θσενουβάσθις Victim: Female, Ἡρωνοῦς ἣν ἔτεκεν Πτολεµαΐς 147 SM 47 (s. II/III) User: Male, Σαραπάµµων ὃν ἔτεκεν Ἀρέα Victim: Female, Πτολεµαΐδα ἣν ἔτεκεν Ἀϊᾶς, τὴν θυγατέρα Ὡριγένους 148 SM 48 (s. II/III) User: Male, Αἰλουρίων ὃν ἔτεκε µήτηρ ὀνόµατι Κοπρία Victim: Female, Κοπρία ἣν ἔτεκε µήτηρ Ταῆσις 149 SM 49 (s. II/III) User: Male, Θεόδωρος ὃν ἔτεκεν Τεχῶσις Victim: Female, Ματρῶνα ἣν ἔτεκεν Ταγένη 150 SM 50 (s. II/III) User: Male, Θεόδωρος ὃν ἔτεκεν Τεχῶσις Victim: Female, Ματρῶνα [ἣν ἔτ]εκεν Ταγένη{ς} 151 SM 51 Clay vessel (s. II/III) User: Μale, Θεό]δωρος ὃν ἔτεκεν Τεχ[ῶσις Victim: Female, Ματρῶνα ἣν ἔτεκεν Ταγένη d. Actual separation defixiones (14) 152 DT 5 Cnidus (s. II B.C.) User: ? Victims: Male from Female/husband from wife and children Male, Νάκωνα Female, Προσόδιον 153 DT 10 Cnidus (s. II B.C.) User: Female Victim: Female, Δ∆ωροθέα, who had the user’s husband, τίς τὸν ἐ[µ]ὸν ἄνδρα εἶχε ELENI PACHOUMI 325 ————— Greek, Roman, and Byzantine Studies 53 (2013) 294–325 154 DT 68 Attica (s. IV B.C.) User: ? Victims: Female, Θεοδώρα, from two Males and others, Καλλίας, Χαρίας, τὸς ἄλλος [ἀνθ]ρώπος 155 DT 69 Attica (s. IV B.C.) User: ? Victim: Female(?) 156 DT 85 Boeotia User: ? Victims: Male and Female, Ἄνθειρα and Ζωΐλος (A), and two others mentioned, a Female, Φιλιµένη (A), and a Male, Μολοττός (B) 157 DT 198 Cumae (s. II) User: ? Victims: (Hatred between) a man/ husband and a woman/wife. Male, Βετρούβιος Φῆ[λ]ιξ ὃν ἔτεκεν Βετρουβία Μαξίµιλ[λα ὃ]ν ἔσπει[ρε Βετρού]βιος Εὐέλπιστος Female, Οὐαλερία Κορδάτιλλα ἣν ἔτεκεν Οὐαλερία Εὔνοια ἣν ἔσπειρε Οὐαλέριος Μυστικός 158 SGD 30 Athenian Agora (s. I/III) User: ? Victims: a man and a woman Male, Τροφιµᾶς ὃν ἔτ̣ε[κεν Τροφίµη Female, Καρποδώρα ἣν ἔτεκεν Εἰσιάς 159 SGD 31 Athenian Agora (s. I/III) User: ? Victims: two Males (customers of a prostitute Ἰουλιανῇ ᾗ ἔτεκεν Μαρκία), Λεοσθένης and Πεῖος 160 SGD 32 Athenian Agora (s. I/III) User: ? Victims: a man and a woman Male, Πολύνεικος Female, Ἰουλιανὴ ἣν ἔτε[κεν Μαρκία] 161 NGCT 31 Pella (s. IV B.C.) User: Female, Φίλ?]α Victims: Male, Δ∆ιονυσοφῶν Female, Θετίµα 162 NGCT 44 Akanthos (s. IV/III B.C.) Side A: User: Male, Παυσανίας Victim: Female, Σίµη Side B: User: Male, Παυσανίας Victim: Male/Female(?), Αἶνις 163 NGCT 3 Messene (s. IV B.C.) User: ? Victim: Female, Γλυκέραν τὴ Δ∆ίωνος γυναῖκα 164 NGCT 94 (s. IV) User: Male, Δ∆ίδυµων ὣν ἔτεκεν Ταιπιαµ Victim: Female, τὴν Τερηου<ν> ἣν ἔτεκεν Απια 165 PGM O 2 Ostrakon User: ? Victims: a woman/wife to be separated from her man/husband, Female, Ἀλλοῦς, Male, Ἀπολλώνιος