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Kuri silm: toimemehhanismid lahtuvalt antiiksetest ja keskaegsetest tajuteooriatest

100%

Friedenthal M.

Mäetagused

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2012

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vol. 51

7–20

EN

The mechanism of evil eye can be explained according to the ancient and medieval theories of perception in natural terms. The damaging qualities of evil eye are caused by the bad qualities present in the person and are naturally affected onto his environment. Since all the senses operate essentially with the same principle, this happens not only through vision, but also through sounds (words), touch and smell. Accordingly the evil eye is often described in connection with infectious diseases (miasma theory). Only because the vision is the most noble, and “most of all the senses, makes us know and brings to light many differences between things” (Aristotle, Metaphysica, I.1.) are eye and vision highlighted in the context of fascination. All ancient theories of perception allow such affecting from long distance. This applies not only to the extramission (emission) theories of vision (what are usually mentioned in connection with the phenomenon of evil eye) but also some intromission theories of vision are able to account for the effects of evil eye. In the present article examples from Plutarchos, Aristotle, Roger Bacon, Peter of Limoges and others are employed to illustrate the principles. A central concept that emerges is the Aristotelian principle of eidos (in medieval times usually translated as species) what transmits qualities incorporeally to recipients. Every act of perception is in some way connected with the soul. Thus it is generally necessary for evil eye to operate, that direct contact between eyes is established, but in some cases it is also possible to damage the other even if the affected person does not herself have direct contact with the evil eye. This can happen when the evil qualities inside the fascinators soul are transmitted by other means (sound, smell, etc) or when the virtus visiva inside the eyes of the fascinator is extremely strong (as with the case of Triballi and the Illyrii described by Pliny). Another possibility is the extreme sensitivity (malleable soul) of the victim. As children and women are more sensitive than men usually evil eye is more dangerous to them. How qualities inside human soul are able to affect inanimate matter is illustrated with the example of red mirrors (Aristotle, De somniis 459b24ff). Such general understanding of fascination was in use till Early Modern times, when the phenomenon of evil eye become to be explained not any more by natural but supernatural means (demons).

2

Protection of Children? A Case Study from the Early Iron Age Cemetery of Quattro Fontanili, Veii

63%

Hladíková K.

Studia Hercynia

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2018

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vol. 22

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issue 1

56-76

EN

The paper deals with artefacts with a possible apotropaic function from the Early Iron Age cemetery of Quattro Fontanili at Veii. I have analysed mostly various types of pendants and beads that could have had – besides their ornamental function – also a symbolic meaning of ‘magical’ protection (e.g. as amulets etc.). They ap‑ pear more often in children’s and women’s graves, less frequently in men’s graves. The gender and age seem likely to be more important factors in the role of protection than social status. However, pendants made of precious metals could have reflected – besides their role as symbols of a higher social status – a protective meaning as well. The frequent use of ‘magical’ artefacts, especially in children’s and women’s graves, reflects the need to protect the weaker members of the society from evil forces.

3

Terminy „magia” i „czarownictwo” w świetle badan etnologicznych i religioznawczych

45%

Zimon H.

Roczniki Teologii Fundamentalnej i Religiologii

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2011

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vol. 3

167-197

EN

The subject of the article is a terminological reflection on the definition and interpretation of magic and witchcraft in the light of research by anthropologists and scholars of religion from the second half of the XIX c. to contemporary times. The views of evolutionists E. B. Tylor and J. G. Frazer, sociologists E. Durkheim, H. Hubert and M. Mauss, social anthropologist B. K. Malinowski, philosopher E. Cassirer and structuralist C. Lévi-Strauss are discussed. The principle criterion differentiating religion from magic is man referring to supernatural powers and beings. Practicing magic is socially approved of and has as its goal the good of an individual or social group. In the life of nonliterate peoples, religion and magic are united and that is why we speak of the religious-magical character of their beliefs, rituals and behaviour. Contemporary anthropologists and scholars of religion treat magic and religion as a field complementary and closely related with each other in the cultures of nonliterate peoples. Magic must be differentiated from witchcraft, whose goal is to conjure evil upon a person or community. E. E. Evans-Pritchard identified among the Azande people (southern Sudan) two types of wizardry: acquired sorcery which meant that the sorcerer consciously uses mixtures, spells and rites attempting to conjure evil and inborn witchcraft in which the witch based upon inherited psychic power unconsciously injures others by sending or activating a certain substance. This division is not universally applied in Africa, since inborn witchcraft appears much more rarely among African peoples than acquired sorcery. Faith in charms fulfils a cognitive, psychological, social, political and legal role. At the dawn of modern transformations in Africa, witchcraft is linked with jealousy, hidden aggression, social and economic inequality and the desire for power. On the one hand, Africanists stress the increase in witchcraft practices and a return to anti-witchcraft movements, and on the other hand, they draw attention to the fact that modernization and secularization related with it slowly contribute to lessening searching for explanations of misfortunes, illness and death in witchcraft beliefs.

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Kuri silm: toimemehhanismid lahtuvalt antiiksetest ja keskaegsetest tajuteooriatest

Protection of Children? A Case Study from the Early Iron Age Cemetery of Quattro Fontanili, Veii

Terminy „magia” i „czarownictwo” w świetle badan etnologicznych i religioznawczych