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1

Setne Chamvaset – nezvedený syn faraona Vesermaatrea?

100%

Landgráfová R., Míčková D.

Pražské egyptologické studie (Prague Egyptological Studies)

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2018

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issue 20

71-78

EN

The study presents a new look at the Demotic story of Setne I. According to traditional interpretations, Setne is a scholar searching for the magical scroll containing the wisdom of Thoth, who has to pass through various dangers along his journey and, in the end, is forced to return the book back to the tomb where he found it. The mysterious beauty Tabubu, whom he encounters after carrying the scroll out of the tomb of the scholar Naneferkaptah, is usually portrayed as a force of chaos, as one of the dangerous women described in coeval wisdom literature as creatures any wise man should avoid. However, a careful analysis of the text reveals Setne to be no scholar, his motivation as far from a pure search for knowledge, and his desires being of a carnal rather than spiritual nature. Moreover, a large part of the narrative appears to play out in the spiritual realm, which Setne reaches upon voluntary or involuntary intoxication. Finally, the story also shows that the memory of the real Setne Khamwaset permeated the literary tradition of the time, as the literary Setne, too, is portrayed as an ancient “archaeologist” who roams and restores tombs from long lost times.

2

Il „De magia” e la cultura popolare

100%

Bologna O. A.

Collectanea Philologica

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2019

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issue 22

47-62

EN

The brief, but interesting, work by Apuleius constitutes a fixed point both to delineate the biography of the famous African rhetorician, a native of Madaura, and to trace a picture with quite defined outlines on the social and cultural, economic and political aspect, in which he was paying the Roman Empire in the second century aD, especially in that rich southern Mediterranean area. In this short essay the close relationship between culture and magic is highlighted. In culturally backward populations, the educated person is often referred to as a magician, a name which, with its semantic nuances, continues today, especially in some villages of southern Italy. So magician, both in the singular and in the plural, means both the educated person and those who are able to spell or predict the future.

3

Повесть о юноше и чародее в славянской книжности

80%

Gritsevskaya I. M., Lytvynenko V. V.

Studia Ceranea

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2022

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vol. 12

437-464

EN

A Narrative about a Young Man and the Magician Mesites in the Slavonic Medieval Tradition. This article is devoted to the study of the Narrative about the Young Man and Magician that widely circulated in the Medieval Slavonic tradition. The authors analyze the existing versions of the Narrative that formed part of the Svodny Paterik and Prolog, and also establish the closest Greek sources. The study explores various Slavonic and Greek recensions of the Narrative and offers their textual analysis. The Slavonic and Greek versions of the text are placed in the Appendix.

4

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

71%

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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1 Collectanea Philologica

1 Pražské egyptologické studie (Prague Egyptological Studies)

1 Roczniki Teologii Fundamentalnej i Religiologii

1 Studia Ceranea

1 Bologna O. A.

1 Gritsevskaya I. M.

1 Landgráfová R.

1 Lytvynenko V. V.

1 Míčková D.

1 Zimon H.

1 2022

1 2021

1 2019

1 2018

Setne Chamvaset – nezvedený syn faraona Vesermaatrea?

Il „De magia” e la cultura popolare

Повесть о юноше и чародее в славянской книжности

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