That a human being might become possessed by a supernatural power was a fairly common ancient belief. The effect might be a sudden change in behavior, the altered state of consciousness associated with Dionysiac ritual, or a prophetic frenzy as in the case of a divinely inspired trance (see Delphic oracle). Plato (Phaedr. 244a ff., esp. 265a-c) distinguishes between prophetic (mantikê, inspired by Apollo), mystical (telestikê, inspired by Dionysus), poetic (inspired by the Muses), and erotic (inspired by Aphrodite and Eros) possession. Sources also differentiate between unprompted possession and possession sought through ritual, as in the case of the Pythia at Delphi who became ἔνθεος (“inspired” or “filled with a god”) and whose body became a medium for the god’s voice.Words such as θεόληπτος, θεοφόρητος, or κάτοχος (expressing the notion “possessed by (a) god”), carried an ambivalent meaning. On the one hand, they referred to terrifying pathological experiences, such as epileptic strokes or various types of insanity. On the other hand, possession involved direct contact with a god and thus could effect a kind of sacralization. Socrates mentions the possibility of becoming “seized by the nymphs” (νυμφόληπτος) while conversing in a sanctuary dedicated to nymphs (Phaedr.
Corinne Ondine Pache
Heliodorus was the author of the Aethiopica, the latest and longest Greek novel to survive from antiquity. In his work, Heliodorus claims to be a Phoenician from Emesa, but there are good reasons against treating this as an authoritative autobiographical statement. The Aethiopica tells the adventures of Charicleia, the white daughter of the black queen and king of Ethiopia. Her mother abandons her, and she is brought up by foster-fathers in Ethiopia and Delphi. There she falls in love with the young Greek Theagenes, with whom she travels via Egypt to Ethiopia. They are almost sacrificed to the local gods, but Charicleia’s parents eventually recognise her. The protagonists become priests and marry. The novel is a narratologically ambitious work that draws on the structure of the Odyssey (in mediis rebus beginning, embedded heterodiegetic narratives) and takes these devices to a whole new level. A wide range of topics play important roles in the Aethiopica, such as religion, multiculturalism, identity, and epistemology.
Almost all information about women in antiquity comes to us from male sources. Some women could read and write (see literacy), at least to the level needed for their role as guardians of the *household stores (e.g. Xen.Oec. 7.5 and 9.10; see housework), but, although there are many references to literary works by women, very few texts survive. The known exceptions to male authorship include women poets (e.g. *Sappho, *Corinna, *Erinna, *Nossis, Sulpicia (1 and 2)), early philosophers (e.g. *Hypatia; some Hellenistic pamphlets are attributed to Pythagorean women; see women in philosophy), personal letters from women, and the 5th-century ce travel diary of Egeria (*Itinerarium Egeriae). Many attributions to women are problematic. Were women's letters written by scribes? Is a text ascribed to a woman simply in order to attack a man (e.g. Aspasia's alleged authorship of *Pericles(1)'s speeches)?The central source problems, and the strategies developed to overcome them, underpin the large amount of work on ancient women produced since the 1980s.
The category of “sacred laws” is one within which modern scholarship on Greek religion assembles inscriptions which in various ways regulate the conduct of cult. Many have a broadly policing function: fines or other punishments are imposed for cutting wood, pasturing animals, lighting fires within a sanctuary, or disorderly conduct at a festival. Some deal with other aspects of sanctuary management such as the positioning and care of votive offerings. Some prescribe ritual activities such as processions or sacrifices to be conducted at new or reorganized festivals; the financing of cult is often a concern. Many define the duties and perquisites of priests and priestesses. A distinctive subclass is the “sale of priesthood” text, from those parts of the east Greek world where some priesthoods were so allocated. Each time a sale was to occur, a job description was published which functioned as a cross between advertisement and contract. Calendars listing month by month the sacrifices to be offered by a particular city or subgroup within one are also conventionally included among sacred laws.
Roy D. Kotansky
The “Getty Hexameters” represent a “cluster” of verse incantations written on a small, folded piece of lead epigraphically and historically dateable to the end of the 5th century. Found in clandestine operations most probably at Selinous (Σελινοῦς, modern Selinunte), in Sicily, the fragmentary text came to the J. Paul Getty Museum (Malibu, California) in 1981 as the gift of Dr. Max Gerchik, along with four other lead pieces of certain Selinuntine provenance, including the large Lex Sacra from Selinous (= SEG XLIII.630, c. 475–450 bce) and three early defixiones, or curse tablets (Kotansky and Curbera, 2004).After the lead fragments were joined and restored by Mark B. Kotansky in 1981, Roy D. Kotansky independently transcribed and deciphered the text at that time and eventually published a preliminary edition in 2011 with David R. Jordan, an expert on lead defixiones, who provided his own supplements, notes, and translation (Jordan and Kotansky, 2011).