1

SUMMA DÆMONICA BIBLIOGRAFIA

TEMATICON
VOL.1, NR.6/ NOIEMBRIE 2018

ANGELOLOGIE
GODDARD 1996 (6SDB2018); JAMES 1997 (6SDB2018); LEAN 2006 (6SDB2018);
LEITCH 2010 (6SDB2018)

BESTIAR
GANE 2012 (6SDB2018)

DEMONOLOGIA ASIATICĂ
ANCUTA 2017 (6SDB2018); IRWIN 1907 (6SDB2018); JOHNSON 1999 (6SDB2018);
ROBSON 2008 (6SDB2018)

DEMONOLOGIA EUROPEANĂ
CONWAY 1878a (6SDB2018)

DEMONOLOGIA PATRISTICĂ
RESCIO 2014 (6SDB2018)

DEMONOLOGIA POPULARĂ ROMÂNEASCĂ

OIȘTEANU 1989 (6SDB2018)

DEMONOLOGIA SEMITĂ
SHAKED 2013 (6SDB2018)

EXORCISMUL
ADAPA 2016 (6SDB2018); BAWM 2018 (6SDB2018); CAMPBELL 2014 (6SDB2018);
CARROLL 1995 (6SDB2018); CHAOJAN 2009 (6SDB2018); COWARD 2016 (6SDB2018);
DIESTE 2014 (6SDB2018); EMMETT 2000 (6SDB2018); EVANS 2011 (6SDB2018);
EVANS 2014a (6SDB2018); GOODWIN 1990 (6SDB2018); IGBARI 2018 (6SDB2018);
JOHNSTON 2015 (6SDB2018): LOFSTEDT 2016 (6SDB2018);
RAJKUMAR 2007 (6SDB2018); TWELFTREE 1981 (6SDB2018);
WEBER 2016 (6SDB2018); WITMER 2009 (6SDB2018)

MAGIA
LAURENCE f.a. (6SDB2018); SCHWARTZ 2005 (6SDB2018)

POSESIUNEA
DRESVINA 2012 (6SDB2018); FRIEDEN 1990 (6SDB2018); INNES 2014 (6SDB2018);
KWABENA 2006 (6SDB2018); WESTERINK 2014 (6SDB2018); WISLICZ 2009 (6SDB2018);
WUIDAR 2008 (6SDB2018)

SIMBOLISMUL ANGELO-DEMONOLOGIC
THROUP 2010 (6SDB2018)

VRĂJITORIA
EVANS 2014 (6SDB2018); WITMORE 2007 (6SDB2018)
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TEMATICON

ANGELOLOGIE

GODDARD 1996 (6SDB2018)

David Goddard
The sacred magic of the angels
Samuel Weiser, Inc.
York Beach, Maine, 1996, 222 p. (pdf.)

Contents „I am one in a lineage of teachers and

List of Figures – ix, Preface – xi,
Acknowledgments – xiii, Introduction – xv,
Chapter 1 THE LORDS OF FLAME – 1,
Exercise 1 Beth-Malakhim — Temple of the
Angels – 21, Chapter 2 MOON MAGIC – 31,
Exercise 2 Circle of the Moon – 49, Chapter 3
HEALING IN ITS WLNGS – 57, Exercise 3
Servants of the Altar of Life – 73, Chapter 4 BY
THEIR SIGNS YE SHALL KNOW THEM – 79,
Exercise 4 Summoning of the Shining Ones – 95,
Chapter 5 THE DEVAS – 103, Exercise 5
Healing of Logres – 115, Chapter 6
TALISMANS OF POWER – 123, Exercise 6
The Moon Tree – 143, Chapter 7 BE WITH U –
149, Exercise 7 Taking on the Wings of the
Morning – 167, CONCLUSION – 173, Exercise
8 Temple of the Heart – 179, APPENDICES –
183, Appendix I The Angelic Scripts – 183,
Appendix II The Cycles of Heaven – 189,
Appendix III Gods and Angels – 193, Appendix
IV The Hierarchies of Light – 197, Bibliography
– 201, Index – 203, Further Study – 209, About
the Author – 210.
Preface
JAMES 1997 (6SDB2018)
Geoffrey James
Angel Magic:
The Ancient Art of Summoning and
Communicating With Angelic Beings
Llewellyn Publications, 1997, 208 p. (pdf.)
practitioners who, throughout the centuries, have
preserved and transmitted this angelic magic. If
we stand tall today, it is because we stand upon
the shoulders of those who went before us. It is
their wisdom and devotion, their courage and
ingenuity, their humor and hope, and their
triumph over adversity, which has made this
book possible. I have had the blessing to receive
their teachings, and to be entrusted with the task
of handing on the angelic magic to the next
generation. This sacred magic enhances life and
cannot be used to diminish it. It is simple to use
and incorruptible against evil intentions. In
transmitting this magic of the angels into the
public domain, I have appended to each chapter
an exercise — a guided meditation or ceremony
— designed to raise consciousness to the angelic
level. I have also deepened it with what I have
gleaned in twenty years of practice and teaching.
Any spiritual system needs to grow and be
reinterpreted, if it is to speak to those in each
generation. What the angels bring to us is the
knowledge that we live in a world where even the
blind darkness has Grace hidden in it. A Grace
that is the source of all magic, all miracles — a
Grace that resides in every soul” (p. XI).

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Contents
List of Illustrations – XI, List of Figures – XIV.
Preface – XVII, CHAPTER 1. Introduction to
Angel Magic – 1, Wh.at are Angels? – 1, Are
Angels Real? – 5, How Do Angels Appear? – 10,
Wh.at is Angel Magic? – 13, CHAPTER 2. The
Source of Angel Magic – 23, Chaldean Angel
Magic – 25, Egyptian Angel Magic – 27, Hebraic
Angel Magic – 31, Gnostic Angel Magic – 36,
CHAPTER 3. The Survival of Angel Magic – 45,
Dark Age Angel Magic – 45, Islamic Angel
Magic – 49, Medieval Angel Magic – 52,
Renaissance Angel Magic – 57, CHAPTER 4.
The Making of an Angel Magus – 65, The Early
Years – 66, The Celebrated Scholar – 68, The
Magic Begins – 72, Voyage to Cracow – 77,
CHAPTER 5. The Angelic Keys – 81, The
Angelic Language – 82, Did Kelly Fabricate the
Angelic Keys? – 88, Did Kelly Plagiarize the
Keys? – 91, Was Kelly Actually in
Communication with Angels? – 96, CHAPTER
6. The Result of Dee's Magic – 101, The Holy
Roman Emperor – 101, The Test of Faith – 107,
Success at Last – 109, The Queen's Magus – 112,
Betrayal and Disgrace – 116, The Final Exile –
118, CHAPTER 7. Fairy Magic – 121, Early
Fairy Magic – 122, The Conjuration of Sibylia –
127, The Fairy Seers – 129, CHAPTER 8. Angel
Magic and the Golden Dawn – 133, After the
Renaissance – 133, The Golden Dawn – 137,
Yeats and Crowley – 142, CHAPTER 9. Angel
Magic Today – 145, APPENDIX Angel Magic
Signatures, Seals & Alphabets – 153, Planetary
Signatures – 154, Seals of the Planetary Angels –
156, Magical Squares of the Planets – 158, Angel
Magic Alphabets – 162, Notes – 175, Suggested
Reading – 187, Grimoires – 187, "How To"
Books – 190, Historical Background – 192, Index
– 194.
Preface
„I began this book twenty years ago when I was
a student of English literature at the University of
California at Irvine. One quarter I attended a
course on the Elizabethan playwrights and
another course on the works ofWilliam Blake.
For the first course, I wrote a paper identifying
the sources of the magical ceremonies in
Marlowe's play Doctor Faustus. For the second,
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I wrote a paper suggesting that Blake practiced
Angel Magic to obtain the visions he described
in his poems. Neither paper was well received by
the professors, who considered my ideas as being
outside the traditional parameters of academia.
This only served to pique my interest, however. I
continued researching the literature and history
of Magic and Religion and after graduation wrote
a series of articles for Gnostica magazine (a
Llewellyn publication of the late 1970s}. These
articles traced the history of Angel Magic from
its inception in ancient Chaldea, all the way to
modern times. Unfortunately, the magazine
ceased publication before the entire series was
published. I had always intended to gather the
articles - both published and unpublished - into
book format, but somehow always managed to
lack the time. It wasn't until1993 that I actually
got around to making a formal proposal to
Llewellyn. They liked the idea, and the result is
the volume that you now hold in your hands. I'm
often asked whether or not I am a "true believer"
in Angel Magic. I have to confess that my interest
in these matters is primarily historical. T his is
not to say that I'm a diehard materialist, or worse,
one of those prissy scholars who poo-poo
anything that doesn't fit the curriculum of a
twentieth-century university. To the contrary, I
consider myself open-minded and willing to take
any set of phenomena on its own terms.
Personally, I've seen some rather strange things
that would be difficult for a strict materialist to
explain away; however, I've yet to see an Angel
with my waking eyes. At this time, I'd like to
thank Nancy J. Mostad of Llewellyn for
encouraging me to continue writing on these
subjects, Llewellyn Publisher Carl Weschcke for
creating a publishing environment that fosters
alternative approaches, Janine Ranee for
remaining a long-distance friend through all the
changes in our lives, Donald Tyson for his
excellent suggestions to improve the first draft,
Master YangJwing-Ming for always encouraging
me to seek the highest levels of excellence, and
Anthony J. Robbins for teaching me how to live
with passion” (pp. XVII – XVIII).
Geoffrey James
Maui, September 1994.
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LEAN 2006 (6SDB2018)

Adam McLean, ed.
A Treatise on Angel Magic.
Magnum Opus Hermetic Sourceworks
Weiser Books, 2006, 235 p. (pdf.)
LEITCH 2010 (6SDB2018)
Aaon Leitch
The Angelical Language.
The Complete History and Mythos of the Tongue of Angels, vol. I
Based on the journals of dr. John Dee and Edward Kelley.
Llewellyn Publications, Woodbury, 2010, 314 p. (pdf.)

BESTIAR

GANE 2012 (6SDB2018)

Constance Ellen Gane
Composite Beings in Neo-Babylonian Art
(Teză de doctorat)
University of California, Berkeley, Fall 2012, 295 pp. (pdf)

Table of Contents Winged Apkallu – 43, 2.4.1 Overall Description

List of Illustrations - x, List of Tables – xvii, List
of Abbreviations – xix, List of Chronological
Periods – xxii, List of Kings (Selected) – xxiii, 1.
Introduction – 1, 1.1 Purpose of the Research –
1, 1.2 Literature Review – 2, 1.2 Methodology of
the Research – 7, 1.4 Neo-Babylonian Sources
for the Research – 9, 1.5 Types of Composite
Beings – 13, 1.6 Configuration of Chapters – 14,
2. Apkallu -15, 2.1 Historical Background to
Apkallu in General – 16, 2.2 Human-Figured
Ūmu-Apkallu – 21, 2.2.1 Overall Description of
Neo-Babylonian Examples – 21, 2.2.2 Physical
Components of the Human-Figured Ūmu-
Apkallu – 24, 2.2.3 Context of the Human-
Figured Ūmu-Apkallu within Scenes – 25, 2.2.4
Interpretation by Neo-Babylonian Texts – 27,
2.2.5 External Context – 28, 2.2.6 Historical
Background – 30, 2.2.7 Conclusion – 33, 2.3
Fish-Cloaked Apkallu – 34, 2.3.1 Overall
Description of Neo-Babylonian Examples – 34,
2.3.2 Physical Components of the Fish-Cloaked
Apkallu – 36, 2.3.3 Context of the Fish-Cloaked
Apkallu within Scenes – 37, 2.3.4 Interpretation
by Neo-Babylonian Texts – 38, v 2.3.5 External
Context – 38, 2.3.6 Historical Background – 40,
2.3.7 Conclusion – 42, 2.4 Bird-of-Prey-Headed,
of Neo-Babylonian Examples – 43, 2.4.2
Physical Components of the Bird-of-Prey-
Headed, Winged Apkallu....43 2.4.3 Context of
the Bird-of-Prey-Headed, Winged Apkallu
within Scene.....44 2.4.4 Interpretation by Neo-
Babylonian Texts – 45, 2.4.5 External Context –
45, 2.4.6 Historical Background – 45, 2.4.7
Conclusion – 47, 2.5 Conclusion – 47, 3. Genius
– 48, 3.1 Winged Human Figure, the So-Called
Genius – 50, 3.1.1 Overall Description of Neo-
Babylonian Examples – 50, 3.1.2 Physical
Components of the Winged Genius – 51, 3.1.3
Context of the Winged Genius within Scenes –
51, 3.1.4 Interpretation by Neo-Babylonian Texts
– 62, 3.1.5 External Context – 62, 3.1.6
Historical Background -. 65, 3.1.7 Conclusion -
.65, 4. Bovine – 67, 4.1 The Natural Bovine:
Kusarikku (GUD4.ALIM) – 67, 4.2 Bull-Man:
Kusarikku (GUD4.ALIM) – 72, 4.2.1 Overall
Description of Neo-Babylonian Examples – 72,
4.2.2 Physical Components of the Bull-Man – 76,
4.2.3 Context of the Bull-Man within Scenes –
76, 4.2.4 Interpretation by Neo-Babylonian Texts
– 78, 4.2.5 External Context – 79, 4.2.6
Historical Background – 81, 4.2.7 Conclusion –
83, 4.3 Human-Headed Bovine: Aladlammû ( d

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ALAD.d LAMMA.MEŠ) – 83, 4.3.1 Overall
Description of Neo-Babylonian Example – 83,
4.3.2 Physical Components of the Human-
Headed Bovine – 84, 4.3.3 Context of the
Human-Headed Bovine within Scene - 84 4.3.4
Interpretation by Neo-Babylonian Texts – 84,
4.3.5 External Context – 85, 4.3.6 Historical
Background – 85, 4.3.7 Conclusion – 87, 4.4
Winged Bull (Akkadian Term Unknown) – vi,
4.4.1 Overall Description of Neo-Babylonian
Examples – 88, 4.4.2 Physical Components of
the Winged Bull -.89, 4.4.3 Context of the
Winged Bull within Scenes – 89, 4.4.4
Interpretation by Neo-Babylonian Texts – 90,
4.4.5 External Context – 90, 4.4.6 Historical
Background – 90, 4.4.7 Conclusion – 90, 4.5
Conclusion – 91, 5. Lion – 92, 5.1 Natural Lion:
Asiatic Lion (Panthera leo persica) – 92, 5.2
Winged or Wingless Human-Headed Lion
(Sphinx) – 97, 5.2.1 Overall Description of Neo-
Babylonian Examples – 97, 5.2.2 Physical
Components of the Human-Headed Lion – 103,
5.2.3 Context of the Human-Headed Lion within
Scenes – 103, 5.2.4 Interpretation by Neo-
Babylonian Text – 105, 5.2.5 External Context –
105, 5.2.6 Historical Background – 106, 5.2.7
Conclusion – 107, 5.4 Lion-Demon: U4-GAL/d
Ugallu – 108, 5.4.1 Overall Description of Neo-
Babylonian Examples – 108, 5.4.2 Physical
Components of the Lion-Demon – 109, 5.4.3
Context of the Lion-Demon within Scenes – 109,
5.4.4 Interpretation by Neo-Babylonian Text –
109, 5.4.5 External Context – 109, 5.4.6
Historical Background – 110, 5.4.7 Conclusion -
.111, 5.5 Lion-Demoness: —/ Lamashtu – 111,
5.5.1 Overall Description of Neo-Babylonian
Examples – 111, 5.5.2 Physical Components of
Lamashtu – 113, 5.5.3 Context of Lamashtu
within Scenes – 114, 5.5.4 Interpretation by Neo-
Babylonian Texts – 115, 5.5.5 External Context
– 116, 5.5.6 Historical Background – 116, 5.5.7
Conclusion – 118, 5.6 Lion-Dragon – 119, 5.6.1
Overall Description of Neo-Babylonian
Examples – 119, 5.6.2 Physical Components of
the Lion-Dragon – 120, 5.6.3 Context of the
Lion-Dragon within Scenes – 120, 5.6.4
Interpretation by Neo-Babylonian Text – 121,
5.6.5 External Contexts – 121, 5.6.6 Historical
Background – 121, 5.6.7 Conclusion – 122, 5.7
Conclusion – 122, 6. Canine – 124, 6.1 Natural
Dog – 124, 6.2 Canine-Headed Demon: Pazuzu
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– 127, 6.2.1 Overall Description of Neo-
Babylonian Examples – 127, 6.2.2 Physical
Components of Pazuzu – 132, 6.2.3 Context of
Pazuzu within Scene – 132, 6.2.4 Interpretation
by Neo-Babylonian Texts – 133, 6.2.5 External
Context – 134, 6.2.6 Historical Background –
135, 6.2.7 Conclusion – 137, 6.3 Dog-Humanoid
(“Mad Canine/Lion”): (d)Ur(i)dimmu
(UR.IDIM) – 138, 6.3.1 Overall Description of
Neo-Babylonian Example – 138, 6.3.2 Physical
Components of the Dog-Humanoid – 139, 6.3.3
Context of the Dog-Humanoid within Scene –
139, 6.3.4 Interpretation by Neo-Babylonian
Text – 140, 6.3.5 External Context – 141, 6.3.6
Historical Background – 141, 6.3.7 Conclusion –
142, 6.4. Conclusion – 142, 7. Winged
Quadrupeds – 144, 7.1 Natural Ibex – 144, 7.2
Winged Ibex – 146, 7.2.1 Overall Description of
Neo-Babylonian Examples – 146, 7.2.2 Physical
Components of the Winged Ibex – 146, 7.2.3
Context of the Winged Ibex within Scenes – 148,
7.2.4 Interpretation by Neo-Babylonian Text –
149, 7.2.5 Exernal Context – 149, 7.2.6
Historical Background – 149, 7.2.7 Conclusion –
150, 7.3 Unidentified Winged Human-Headed
Quadruped -150, 7.3.1 Overall Description of
Neo-Babylonian Examples – 150, 7.3.2 Physical
Components of the Unidentified Winged
Human-Headed Quadruped – 150, 7.3.3 Context
of the Unidentified Winged Human-Headed
Quadruped within Scene – 150, 7.3.4.
Interpretation by Neo-Babylonian Texts – 151,
7.3.5 External Context – 151, 7.3.6 Historical
Background 151, 7.3.7 Conclusion – 151, 7.4
Conclusion – 152, 8. Fish and Composite Beings
of the Sea – 153, viii 8.1 Natural Fish – 153, 8.2
Merman: Kulullû (KU6.LÚ.U18.LU) – 155,
8.2.1 Overall Description of Neo-Babylonian
Examples – 155, 8.2.2 Physical Components of
the Merman (Kulullû) – 155, 8.2.3 Context of the
Merman (Kulullû) within Scenes – 156, 8.2.4
Interpretation by Neo-Babyonian Texts – 156,
8.2.5 External Context – 157, 8.2.6 Historical
Background – 157, 8.2.7 Conclusion – 160, 8.3
Goat-Fish: Suḫurmašû (SUḪUR-MAŠ) – 160,
8.3.1 Overall Description of Neo-Babylonian
Example – 160, 8.3.2 Physical Components of
the Goat-Fish – 161, 8.3.3 Context of the Goat-
Fish within Scene – 161, 8.3.4 Interpretation by
Neo-Babylonian Text – 161, 8.3.5 External
Context – 161, 8.3.6 Historical Background –
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161, 8.3.7 Conclusion – 163, 8.4 Fish Quadruped
– 163, 8.5 Conclusion – 164, 9. Birds and
Winged Composite Beings – 165, 9.1 Natural
Bird – 165, 9.2 Bird-Griffin: Kurību – 167, 9.2.1
Overall Description of Neo-Babylonian
Examples – 167, 9.2.2 Physical Components of
the Bird-Griffin – 168, 9.2.3 Context of the Bird-
Griffin within Scenes – 170, 9.2.4 Interpretation
by Neo-Babylonian Texts – 175, 9.2.5 External
Contexts – 175, 9.2.6 Historical Background –
176, 9.2.7 Conclusion – 178, 9.3 Lion-Headed
Eagle: Anzû (ANZUD) – 179, 9.3.1 Overall
Description of Neo-Babylonian Example – 179,
9.3.2 Physical Components of the Lion-Headed
Eagle (Anzû) – 180, 9.3.3 Context of the Lion-
Headed Eagle (Anzû) within Scene – 180, 9.3.4
Interpretation by Neo-Babylonian Texts – 180,
9.3.5 External Context – 182, 9.3.6 Historical
Background – 182, 9.3.7 Conclusion – 184, 9.4
Bird Figure – 184, 9.5 Conclusion – 185, 10.
Scorpion - 186, 10.1 Natural Scorpion – 186,
10.2 Scorpion-Man: Girtablullû
(GÍR.TAB.LÚ.Ux[GIŠGAL].LU) – 187, 10.2.1
Overall Description of Neo-Babylonian
Examples – 187, 10.2.2 Physical Components of
the Scorpion-Man – 189, 10.2.3 Context of the
Scorpion-Man within Scenes – 190, 10.2.4
Interpretation by Neo-Babylonian Texts – 191,
10.2.5 External Context – 192, 10.2.6 Historical
Background – 192, 10.3 Conclusion – 196, 11.
Snake – 197. 11.1 Natural Snake – 197, 11.2
Snake-Monster: Bašmu (UŠUM or MUŠ-ŠÀ-
TUR) – 200, 11.2.1 Overall Description of Neo-
Babylonian Examples – 200, 11.2.2 Physical
Components of the Snake-Monster – 200, 11.2.3
Context of the Snake-Monster within Scene –
201, 11.2.4 Interpretation by Neo-Babylonian
Texts – 201, 11.2.5 External Context – 202,
11.2.6 Historical Background – 202, 11.2.7
Conclusion – 204, 11.3 Snake-Dragon:
Mušḫuššu (MUŠ.ḪUŠ) – 204, 11.3.1 Overall
Description of Neo-Babylonian Examples – 204,
11.3.2 Physical Components of the Snake-
Dragon – 205, 11.3.3 Context of the Snake-
Dragon within Scenes – 206, 11.3.4
Interpretation by Neo-Babylonian Texts – 214,
11.3.5 External Context – 217, 11.3.6 Historical
Background – 221, 11.3.7 Conclusion – 224,
11.4 Conclusion – 224, 12. Conclusion – 226,
12.1 Results of Investigation – 226, 12.1.1
Interconnectedness within the Cosmic
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Community – 227, 12.1.2 Hierarchical Functions
– 229, 12.1.3 Choice of Composite Being to
Portray in Iconography – 231, Bibliography –
234, Patterns of Physical Morphology and
Posture of Neo-Babylonian Composite Beings –
257.
Acknowledgments
This work would not have been possible without
the generous aid and encouragement of many
people. I especially want to thank the members
of my dissertation committee: David Stronach
(chair), Anne D. Kilmer, Marian Feldman, and
Diliana Angelova. They have invested many
hours in reading my manuscript and giving
constructive criticism. As exceptional mentors,
they have served as role models for my
professional life. Professor Stronach and Kilmer
have seen me through the long journey from the
beginning of my masters program to the
completion of my doctoral work. In the process
of guiding my dissertation, Professor Stronach
has boosted my morale with anecdotes and
humor reminiscent of his inimitable classroom
lectures. Professor Kilmer has instilled in me a
love of Akkadian, and she has provided
important assistance with Akkadian and
Sumerian texts that inform our understanding of
composite creatures. Professor Feldman has
contributed wise advice and profound insights
regarding the trajectory of this research at every
stage. I am deeply grateful to Professor Angelova
for her willingness to critique my manuscript in
its final stage. Any imperfections that remain are
my own responsibility. With exemplary
pedagogy, Professor Wayne Horowitz (Hebrew
University of Jerusalem) first introduced me to
the rich world of Sumero-Babylonian religion
and mythology. Others who have helped to shape
my research interests include Professors Guitty
Azarpay and Edith Porada and Drs. Dominique
Collon and Christopher Walker. Senior members
of the Iraqi Department of Antiquities, including
Dr. Muzahim Mahmud Hussein and the late Dr.
Donny George of the Iraq Museum and Dr.
Manhal Jabr of the Mosul Museum kindly
allowed me to examine relevant artifacts. Several
individuals at the Vorderasiatisches Museum in
Berlin provided valuable access, advice, and
ideas when I gathered data in the Mesopotamian
collection there (funded by a research grant from
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Andrews University). These include Drs. Evelyn
Klengel-Brandt, Eva Strommenger, and Joachim
Marzahn. At the British Museum, I benefited
from the guidance and assistance of Mr. Terence
Mitchell (Former Keeper of Western Asiatic
Antiquities), Dr. Jonathan Tubb (Keeper of the
Department of the Middle East), and Mr. Nigel
Tallis (Assistant Keeper of later Mesopotamia). I
am deeply grateful to artist Zech Ray who
accomplished the daunting task of drawing all the
illustrations for this dissertation with great
competence. Evelyn Tollerton, with a remarkable
eye for detail, proved to be a tower of strength by
managing the necessary copyediting and
formatting. Amanda McGuire-Moushon has also
provided significant assistance with final editing.
iii My doctoral program was funded by a
generous sponsorship from Andrews University
(Berrien Springs, Michigan), where I teach. For
this I am grateful to President Niels-Erik
Andreasen and Deans Werner Vyhmeister, John
McVay, and Denis Fortin. Hearty thanks go to
my Old Testament Department colleagues at
Andrews University — Drs. Richard Davidson,
Randall Younker, Jiří Moskala, and Paul Ray —
for their unwavering support. My parents, Dr.
Richard and Virginia Clark, deserve a special
tribute for their endless supply of kindness and
patience. My parents-in-law, Dr. Erwin and
Winsome Gane, have also consistently
encouraged me during this long process. This
dissertation is dedicated to my precious husband,
Roy Gane, and our daughter, Sarah Gane Burton.
Without the unfailing support of Roy, I never
would have made it to the end of this task. His
belief in me never faltered. Sarah surrendered
many a home party and family outing to my
dissertation, and she did it without complaint.
She has called my dissertation her “little sister,”
with whom she was obliged to share my time.
Nevertheless, she never made me feel that I
should abandon the project. Finally, I have been
sustained by divine promises, such as Jeremiah
33:3 — “Call to Me, and I will answer you, and
show you great and mighty things, which you do
not know.”

DEMONOLOGIA ASIATICĂ

ANCUTA 2017 (6SDB2018)

Katarzyna Ancuta
„Beyond the Vampire:
Revamping Thai Monsters for the Urban Age”, în
eTropic, 16.1, 2017:
‘Tropical Liminal: Urban Vampires & Other Bloodsucking
Monstrosities’ Special Issue, pp. 31-45. (pdf.)

Abstract dominant discourses of modernization and

This article revisits two of the most iconic Thai
monstrosities, phi pop and phi krasue, whose
changing representation owes equally as much to
local folklore, as to their ongoing
reinterpretations in popular culture texts,
particularly in film and television. The paper
discusses two such considerations, Paul
Spurrier’s P (2005) and Yuthlert Sippapak’s
Krasue Valentine (2006), films that reject the
long-standing notion that animistic creatures
belong in the countryside and portray phi pop and
phi krasue’s adaptation to city life. Though
commonplace, animistic beliefs and practices
have been deemed incompatible with the
urbanization that characterise twenty-first
century Thailand. Creatures like phi pop and phi
krasue have been branded as uncivilised
superstition and ridiculed through their
unflattering portrayals in oddball comedies. This
article argues that by inviting these monsters to
relocate to contemporary Bangkok, Spurrier and
Sippapak redefine their attributes for the modern
urban setting and create hybrids by blending
local beliefs and cinematic conventions. The
creatures’ predatory character is additionally
augmented by the portrayal of the city as itself
vampiric. The article therefore reads these
predatory spirits in parallel with the metaphor of

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the female vampire – a sexually aggressive

voracious creature that threatens male patriarchal
order and redefines motherhood.
IRWIN 1907 (6SDB2018)
A. J. Irwin
„Some Siamese Ghost-lore and Demonology”, în
Journal of the Siam Society. vol. 4, part. 2, 1907,
pp.19-33. (pdf.)

Fragment those existing

„In all countries and at all times there seems in other countries with which we are acquai
to have existed some belief in spirits or ghosts, nted. The subject of spirits — the belief in them,
and Siam is not an exception to the general rule. and the worshipof them — is however a
There is no doubt that among most classes very wide one, and no claim is made to touch
of people in this country beliefs are held in the on more than the verge of it in this paper. There
existence of spirits good and bad, both of this is a good deal of
world, and, to a much more limited extent, of difficulty in collecting information about such
other worlds.These spirits are referred to by the matters. Persons holding
general term "pi'' (ผี) to which is added the name certain beliefs may not wish to speak of them,
of any particular spirit alluded to, as "pi ruen," especially if they think that the particular "pi"
"pi pa." The subject is one that is of interest under discussion is anywhere in the
tomany,artly from the wish to learn the id neighbourhood. Again two or more
eas regarding such matters of those amongst persons may each in describing the same "pi"
whom we live, and partly from the desire to give a different account of its appearance
obtain data for comparing their beliefs with or attributes” (p. 19).

JOHNSON 1999 (6SDB2018)

John D. Johnson
The Nature and Origin of the
Taoist Underword of the Han and Six Dynasties Periods
(Teză de doctorat)
The University of British Columbia, July, 1999, 258 p. (pdf.)

ROBSON 2008 (6SDB2018)

James Robson,
„Signs of power: talismanic writing in Chinese”, în
Buddhism. History of Religions, vol. 48, nr. 2, 2008,
pp. 130-169. (pdf.)

Info Sages, Sorcerers and Scholars” conference at

Much of the research reflected in this article was
initially presented at the “Tantra and Daoism”
conference at Boston University in 2002, at the
International Association of Buddhist Studies
meeting in Thailand in 2002, at McMaster
University in 2003, at the “Manipulating Magic:
Yale University in 2005, and at the “Knowledge
and Belief” symposium at the Stanford
University Humanities Center in 2005. I would
like to thank all of the commentators and
participants in those events for their critical
feedback and suggestions.

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DEMONOLOGIA EUROPEANĂ
CONWAY 1878a (6SDB2018)
Moncure Daniel Conway
Demonology and Devil Lore, vol. II
New York. Henry Holt and Company, 1879, 492 p. (pdf.)
CONTENTS OF VOL. II. PART IV. CHAPTER
I. DIABOLISM. Dragon and. Devil
distinguished — Dragons' wings — War in
Heaven Expulsion of Serpents —- Dissolution of
the Dragon —Theological origin of the Devil —
Ideal and Actual—Devil Dogma — Debasement
of ideal persons — Transmigration of phantoms
– i, CHAPTER. THE SECOND BEST. Respect
for the Devil — Primitive Atheism —
Idealisation — Birth of new gods — New gods
diabolised — Compromise between new gods
and old — Foreign deities degraded—Their
utilisation – 13, CHAPTER AHRIMAN, THE
DIVINE DEVIL. Mr. Irving's impersonation of
Superstition—Revolution against pious privilege
— Doctrine of Merits '— Saintly immorality in
India — A Pantheon turned Inferno —
Zendavesta on Good and Evil — Parsi
Mythology—The Combat of Ahriman with
Ormuzd — Optimism — Parsi Eschatology —
Final Restoration of Ahriman – 20, CHAPTER
IV.viswAmitra, the theocratic devil. Priestcraft
and Pessimism — An Aryan Tetzel and his
Luther — Brahman Frogs —Evolution of the
Sacerdotal Saint — Viswamitra the Accuser of
Virtue — The Tamil Passion-Play ' Harischandra
' — Ordeal of Goblins — The Martyr of Truth —
Virtue triumphant over ' ceremonial ' Merits ' —
Harischandra and Job – 31, ELOHIM AND
JEHOVAH. Deified power — Giants and
Jehovah — Jehovah's manifesto — The various
Elohim — Two Jeliovahs and two Tables —
Contradictions — Detachment of the Elohim
from Jehovah – 46, CHAPTER VI. THE
CONSUMING FIRE. The Shekinah — Jewish
idols — Attributes of the fiery and cruel Elohim
compared with those of the Devil — The powers
of evil combined under a head — Continuity —
The consuming fire spiritualised – 54,
CHAPTER VII. PARADISE AND THE
SERPENT. Herakles and Athena in a holy
picture — Human significance of Eden — The
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legend in Genesis puzzling — Silence of later
books concerning It — Its Vedic elements — Its
explanation — Episode of the Mahabharata —
Scandinavian variant — The name of Adam —
The story re-read — Rabbinical interpretations –
63, CHAPTER VIII. EVE.The Fall of Man —
Fall of gods — Giants — Prajapati and Rahu —
Woman and Star-Serpent in Persia — Meschia
and Meschiane — Brahman legends of the
creation of Man —The strength of Woman —
Elohist and Jehovist creations of Man — The
Forbidden Fruit — Eve reappears as Sara —
Abraham surrenders his wife to Jehovah — The
idea not sensual — Abraham's circumcision —
The evil name of Woman — Noah's wife — The
temptation of Abraham — Rabbinical legends
concerning Eve — Pandora — Sentiment of the
Myth of Eve – 73, CHAPTER IX. LILITH.
Madonnas — Adam's first wife — Her flight and
doom — Creation of Devils — Lilith marries
Samael — Tree of Life — Lilith's part in the
Temptation — Her locks — Lamia — Bodeima
— Meschia and Meschiane — Amazons —
Maternity — Rib- theory of Woman — Kali and
Durga — Captivity of Woman – 91, CHAPTER
X. WAR IN HEAVEN. The ' Other ' — Tiamat,
Bohu, ' the Deep ' — Ra and Apophis — Hathors
— Bel's combat — Revolt in Heaven — Lilith —
Myth of the Devil at the creation of Light – 105,
CHAPTER XL WAR ON EARTH. The Abode
of Devils — Ketef — Disorder — Talmudic
legends — The restless Spirit — The Fall of
Lucifer — Asteria, Hecate, Lilith The Dragon's
triumph — A Gipsy legend — Casdmon's Poem
of the Rebellious Angels — Milton's version —
The Puritans and Prince Rupert — Bel as ally of
the Dragon — A ' Mystery ' in Marionettes —
European Hells – 115, CHAPTER X.
STRIFE.Hebrew God of War — Samael — The
father's blessing and curse — Esau — Edom —
Jacob and the Phantom — The planet Mars —
Tradesman and Huntsman — ' The Devil's
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Dream ' – 120, CHAPTER XI. BARBARIC
ARISTOCRACY. Jacob, the ' Impostor '— The
Barterer — Esau, the ' Warrior ' — Barbarian
Dukes — Trade and War — Reconciliation of
Jacob and Esau — Their Ghosts — Legend of
Iblis — Pagan Warriors of Europe — Russian
Hierarchy of Hell – 138, CHAPTER XIV. JOB
AND THE DIVIDER. Hebrew Polytheism—
Problem of Evil—Job's disbelief in a future life
— The Divider's realm — Salted sacrifices —
Theory of Orthodoxy — Job's reasoning — His
humour — Impartiality of Fortune between the
evil and good — Agnosticism of Job — Elihu's
Eclecticism Jehovah of the Whirlwind —
Heresies of Job — Rabbinical legend of Job —
Universality of the legend – 147, CHAPTER XV.
SATAN. Public Prosecutors — Satan as Accuser
— English Devil-Worshipper Conversion by
Terror — Satan in the Old Testament —The trial
of Joshua — Sender of Plagues — Satan and
Serpent — Portrait of Satan — Scapegoat of
Christendom — Catholic 'Sight of Hell' — The
ally of Priesthoods - I59, CHAPTER XVI.
RELIGIOUS DESPOTISM. Pharaoh and Herod
— Zoroaster's mother — Ahriman's emissaries
Kansa and Krishna — Emissaries of Kansa —
Astyages and Cyrus — Zohak — Bel and the
Christian – 172, CHAPTER XVIL THE PRINCE
OF THIS WORLD. Temptations — Birth of
Buddha — Mara — Temptation of Power —
Asceticism and Luxury — Mara's menaces —
Appearance of the Buddha's Vindicator —
Ahriman tempts Zoroaster — Satan and Christ —
Criticism of Strauss — Jewish traditions —
Hunger — Variants – 178, CHAPTER XV.
TRIAL OF THE GREAT. A 'Morality' at Tours
— The ' St. Anthony' of Spagnoletto — Bunyan's
Pilgrim — Milton on Christ's Temptation — An
Edinburgh saint and Unitarian fiend — A
haunted Jewess — Conversion by fever Limit of
courage — Woman and sorcery — Luther and
the Devil — The ink-spot at Wartburg —
Carlyle's interpretation — The cowled Devil —
Carlyle's trial — In Rue St. Thomas d'Enfer —
The Everlasting No — Devil of Vauvert — The
latter-day conflict — New conditions — The
Victory of Man — The Scholar and the World –
190, CHAPTER XIX. THE MAN OF SIN.
Hindu myth — Gnostic theories — Ophite
scheme of redemption — Rabbinical traditions of
Primitive Man — Pauline Pessimism — Law of
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death—Satan's ownership of Man —
Redemption of the Elect Contemporary
statements — Baptism — Exorcism — The ' new
man's' food—Eucliarist — Herbert Spencer's
explanation — Primitive ideas — Legends of
Adam and Setli — Adamites — A Mormon '
Mystery ' of initiation – 206, CHAPTER XX.
THE HOLY GHOST. A Hanover relic — Mr.
Atkinson on the Dove — The Dove in the Old
Testament — Ecclesiastical symbol — Judicial
symbol — A vision of St. Dunstan's — The
witness of chastity — Dove and Serpent — The
unpardonable sin — Inexpiable sin among the
Jews — Destructive power of Jehovah —
Potency of the breath — Third persons of
Trinities — Pentecost — Christian superstitions
— Mr. Moody on the sin against the Holy Ghost
— Mysterious fear — Idols of the cave – 226,
CHAPTER XXL ANTICHRIST. The Kali Age
— Satan sifting Simon — Satan as Angel of
Light — Epithets of Antichrist—The Csesars—
Nei'o—Sacraments imitated by Pagans—Satanic
signs and wonders—Jerome on Antichrist
Armillus — Al Dajjail — Luther on Mohammed
— ' Mawmet ' Satan ' God's ape ' — Mediseval
notions — Witches' Sabbath — An Infernal
Trinity — Serpent of Sins — Antichrist Popes —
Luther as Antichrist — Modern notions of
Antichrist – 240, CHAPTER XXII. THE PRIDE
OF LIFE. The curse of Iblis — Samael as
Democrat — His vindication by Christ and Paul
— Asmodaus — History of the name —
Aschmedai of the Jews — Book of Tobit —
Dore's 'Triumph of Christianity' Aucassin and
Nicolette — Asmodeus in the convent — The
Asmodeus of Le Sage — Mephistopheles —
Blake's ' Marriage of Heaven and Heir — The
Devil and the artists — Sadi's Vision of Satan
Arts of the Devil — Suspicion of beauty —
Earthly and heavenly mansions — Deacon
versus Devil – 260, CHAPTER XXIII. THE
CURSE ON KNOWLEDGE. A Bishop on
intellect — The Bible on learning — The Serpent
and Seth — A Hebrew Renaissance — Spells —
Shelley at Oxford — Bookburning — Japanese
ink-devil — Book of Cyprianus — Devil's Bible
—Red Letters — Dread of Science — Roger
Bacon — Luther's Devil — Lutherans and
Science – 277, CHAPTER XXIV.
WITCHCRAFT. Minor gods — Saint and Satyr
— Tutelaries — Spells — Early Christianity and
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the poor — Its doctrine as to pagan deities —
Mediseval Devils — Devils on the stage — An
Abbotts revelations — The fairer deities —
Oriental dreams and spirits — Calls for Nemesis
— Lilith and her children — Neoplatonicism —
Astrology and Alchemy — Devil's College —
Shem-hammphorasch — Apollonius of Tyana —
Faustus Black Art Schools — Compacts with the
Devil — Blood covenant Spirit-seances in old
times — The Fairfax delusion — Origin of its
devil — Witch, goat, and cat — Confessions of
Witches — Witchcraft in New England — Witch
trials — Salem demonology — Testing witches
— Witch trials in Sweden — Witch Sabbath —
Mythological elements — Carriers — Scotch
Witches — The cauldron — Vervain Rue —
Invocation of Hecate — Factors of Witch
persecution Three centuries of massacre —
Wiirzburg horrors — Last victims Modern
Spiritualism – 2S8, CHAPTER XXV. FAUST
AND MEPHISTOPHELES, Mephisto and
Mephitis — The Raven Book — Papal sorcery
— Magic seals — Mephistopheles as dog —
George Sabellicus alias Faustus The Faust myth
— Marlowe's ' Faust ' — Good and evil angels —
' El Magico Prodigioso' — Cyprian and Justina
— Klinger's 'Faust' — Satan's sermon —
Goethe's Mephistopheles — His German
characters — Moral scepticism — Devil's gifts
— Helena — Redemption through Art — Defeat
of Mephistopheles – 332, CHAPTER XXVI.
THE WILD HUNTSMAN. The Wild Hunt —
Euphemisms — Schimmelreiter — Odinwald —
Pied Piper — Lyeshy — Waldemar's Hunt —
Paine Hunter — King Abel's Hunt — Lords of
Glorup — Le Grand Veneur — Robert le Diable
Arthur — Hugo — Heme — Tregeagle — Der
Freischiitz — Elijah's chariot — Mahan Bali —
Uehak — Nimrod — Nimrod's defiance of
Jehovah — His Tower — Robber Knights — The
Devil in Leipzig Olaf hunting pagnns — llunling-
horns — Raven — Boar — Hounds Horse —
Dapplcgiimm — Sleipnir — Horse-flesh — The
mare Chetiya — Stags — St. Iluljcit — The
Wiiite Lady — Myths of Mother Rose Wodau
hunting St. Walpurga — Friar Eckhardt – 353.
CHAPTER XXVII. LE BON DIABLE, The
Devil repainted — Satan a divine agent — St.
Grain's heresy Primitive universalism — Father
Sinistrari — Salvation of demons — Mediaeval
sects — Aquinas — His prayer for Satan —
Popular antipathies — The Devil's gratitude —
Devil defending innocence — Devil against idle
lords — The wicked ale-wife — Pious offenders
punished — Anachronistic Devils — Devils turn
to poems — Devil's good advice — Devil sticlis
to his word — His love of justice —
Charlemagne and the Serpent — Merlin — His
prison of Air — Mephistopheles in Heaven –
381, CHAPTER XXVIII. ANIMALISM. Celsus
on Satan — Ferocities of inward nature — The
Devil of Lust Celibacy — Blue Beards —
Shudendozi —A lady in distress — Bahirawa —
The Black Prince — Madana Yaksenyo — Fair
fascinators — Devil of Jealousy — Eve's
jealousy — Noah's wife — How Satan entered
the Ark — Shipwright's Dirge — The Second
Fall — The Drunken curse — Solomon's Fall —
Cellar Devils — Gluttony — The Vatican
haunted — Avarice — Animalised Devils —
Man-shaped Animals – 401. CHAPTER XXIX.
THOUGHTS AND INTERPRETATIONS –
421,

DEMONOLOGIA PATRISTICĂ

RESCIO 2014 (6SDB2018)

Mara Rescio
„Demons and Prayer:
Traces of Jesus’ Esoteric Teaching from
Mark to Clement of Alexandria”, în
ASE, 31/ 1, 2014, pp. 53-81. (pdf.)

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DEMONOLOGIA POPULARĂ ROMÂNEASCĂ

OIȘTEANU 1989 (6SDB2018)

Andrei Oișteanu
Motive și semnifiații mito-simbolice în
cultura tradițională românească
Editura Minerva, București, 1989.
ISBN: 973-21-0161-X, 338 p. (pdf.)

Cuprins 130, 5. Paltinul funerar – 133, 6. Paltinul

CUVINT ÎNAINTE – 7, I. MOTIVE ŞI
SEMNIFICAŢII MITICE ÎN COLINDA TIP
„FURAREA ASTRELOR“ – 15, 1. Cosmos şi
Haos – 15, 2. Desfrîul sacru – 19, 3. Somnul m
alefic – 24, 4. Regresiunea în Haos – 37, 5. Dem
onofobia – 41, 6. Zeul fulgerului şi legarea
demonului – 48, 7. Reinstaurarea ordinii cosmice
– 53, Note – 55, II. LEGENDA ROMANEASCA
A POTOPULUl – 63, 1. Masa de fier – 64, 2.
Arca — valenţe semantice şi sim bolice – 68, 3.
Ce ziua clădea, noaptea se surpa – 72, 4. Legende
ale construcţiilor – 76, 5. Toaca lui Noe şi toaca
lui Dumnezeu – 84, 6. Rănirea demiurgului – 95,
7. Întem eietorii – 99, Note – 105, III.
DENDROMITOLOGIE ROMANEASCA —
PALTINlUL – 119, 1. Repere istorico-filologice
– 119, 2. Paltinul cosmic – 121, 3. Paltinul
consacrat – 125, 4. Paltinul magico-apotropaic –
psihopomp – 145, 7. In loc de concluzii – 153,
Note – 154, IV. BALAURUL ŞI
SOLOMONARUL — TERMENII UNEI
ECUAŢII MITICE ARHETIPALE – 155, 1.
Şaman — solomonar – 166, 2. Kapnobates —
solomonar – 168, 3. Balaur — solomonar – 184,
4. Solomon — solomonar – 206, 5. Gonitor de
nori — solomonar – 221, 6. Zgrăbunţaş —
solomonar – 224, 7. Carte — solomonar – 228,
Note – 245, V. LABIRINTUL — ORDINE ŞI
HAOS – 260, 1. Ordine şi Haos – 260, 2. Ghem
şi Labirint – 265, 3. Dedal şi Ariadna – 268, 4.
„Legarea“ Minotaurului – 272, 5. Răpunerea
monstrului. Schiţă de tipologie – 285, 6. Fecioara
şi fiara – 288, 7. Consideraţii finale – 297, Note
– 300, INDEX TEMATIC – 311, ABSTRACT –
323, CONTENTS – 333.

DEMONOLOGIA SEMITĂ

SHAKED 2013 (6SDB2018)

Shaul Shaked/
James Nathan Ford/ Siam Bhayro
Aramaic Bowl Spells.
Jewish Babylonian Aramaic Bowls, vol. I
With contributions from
Matthew Morgenstern/ Naama Vilozny.
Brill, LEIDEN – BOSTON, 2013, 397 p. (pdf.)

Contents “Spell” – 8, The Structure of an Incantation – 8,

Preface – xiii, List of Figures – xvii, List of
Photographs – xix, Abbreviations – xxi, List of
Other Bowls – xxv, Sigla -.xxvii, Introduction –
1, The Historical, Literary and Religious Context
– 1, Terms Designating “Bowl”, “Amulet” and
Single-Spell Incantations – 9, Multi-Spell
Incantations -10, Literary Features – 13,
Historiolae – 13, Biblical Quotations – 18,
Echoes of Biblical Themes – 20, Prayer Book
Quotations and Allusions – 21, Mishnaic

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Quotations – 22, Echoes of Hekhalot – 23, The
Art of the Aramaic Incantation Bowls (Naama
Vilozny) – 29, Stylistic Aspects of the Figures
Appearing on the Incantation Bowls.- 30, The
Artists’ Sources – 33, The Link between the
Texts and the Drawings – 35, The Drawings of
the Incantation Bowls—A Magic Art – 36,
Summary – 37, Linguistic Features of the Texts
in This Volume (Matthew Morgenstern) – 39,
Orthography and Phonology – 40, Use of ʾaleph
and he – 40, Shewa – 41, /ā/ - 41, Assimilation,
Dissimilation, and Other Sound Changes – 41,
Affixed Pronouns – 42, The Verb – 43, Perfect.
– 43, Imperfect – 44, Imperative – 44, Participles
– 45, Numerals – 45, Syntax – 46, Particles – 46,
Vocabulary – 46, Conclusion – 49, I.1 RABBI
ḤANINA BEN DOSA. Introduction – 53, JBA 1
(MS 1927/8) – 56, JBA 2 (MS 1927/29) – 59,
JBA 3 (MS 1927/45) – 62, JBA 4 (MS 1927/47)
– 65, JBA 5 (MS 1927/64) – 68, JBA 6 (MS
2053/10) – 71, JBA 7 (MS 2053/12) – 74, JBA 8
(MS 2053/55) – 77, JBA 9 (MS 2053/183) – 79,
JBA 10 (MS 2053/185) – 83, I.1.1 Rabbi Ḥanina
ben Dosa: Omitted by Haplography.
Introduction – 89, JBA 11 (MS 2053/79) – 91,
JBA 12 (MS 2053/178) – 94, I.2 DIVORCE
TEXTS. Introduction – 99, I.2.1 Divorce Texts:
Joshua bar Peraḥia. Introduction – 103, JBA 13
(MS 1927/5) – 105, JBA 14 (MS 1927/39) – 107,
JBA 15 (MS 1927/43) – 110, JBA 16 (MS
1929/16) – 114, JBA 17 (MS 2053/33) – 117,
JBA 18 (MS 2053/103) – 119, JBA 19 (MS
2053/132) – 123, JBA 20 (MS 2053/150) – 126,
JBA 21 (MS 2053/164) – 129, JBA 22 (MS
2053/165) – 132, JBA 23 (MS 2053/206) – 134,
JBA 24 (MS 2053/251) – 137, JBA 25 (MS
2053/280) – 140, I.2.1.1 Divorce Texts: Joshua
bar Peraḥia (with Magical Excommunication
rather than Divorce). Introduction – 151, JBA 26
(MS 1928/43) – 152, I.2.2 Divorce Texts: Elisur
Bagdana. Introduction – 157, JBA 27 (MS
1927/16) – 160, JBA 28 (MS 1927/25) – 162,
JBA 29 (MS 1927/51) – 164, JBA 30 (MS
1928/47) – 166, JBA 31 (MS 2053/41) – 169,
JBA 32 (MS 2053/64) – 172, JBA 33 (MS
2053/83) – 174, JBA 34 (MS 2053/86) – 177,
JBA 35 (MS 2053/89) – 181, JBA 36 (MS
2053/110) – 183, JBA 37 (MS 2053/123) – 185,
JBA 38 (MS 2053/151) – 187, JBA 39 (MS
2053/162) – 190, JBA 40 (MS 2053/167) – 192,
JBA 41 (MS 2053/184) – 195, JBA 42 (MS
2053/190) – 197, JBA 43 (MS 2053/193) – 200,
JBA 44 (MS 2053/213) – 202, JBA 45 (MS
2053/237) – 204, JBA 46 (MS 2053/249) – 208,
JBA 47 (MS 2053/258) – 211, I.2.2.1 Divorce
Texts: Elisur Bagdana (Divorce Formula not
Present). Introduction – 217, JBA 48 (MS
2053/200) – 218, JBA 49 (MS 2053/270) – 221,
I.2.3 Divorce Texts: The Lilith Zanay, the
Fornicating Singing-Girl. Introduction – 225,
JBA 50 (MS 2053/207) – 226, JBA 51 (MS
2053/209) – 229, JBA 52 (MS 2053/231) – 232,
JBA 53 (MS 2053/253) – 235, JBA 54 (MS
2053/273) – 238, I.2.4 Divorce Texts: Other
Divorce Texts. Introduction – 243, JBA 55 (MS
1928/1) – 245, JBA 56 (MS 1928/8) – 249, JBA
57 (MS 2053/36) – 254, JBA 58 (MS 2053/166)
– 258, JBA 59 (MS 2053/174) – 260, JBA 60
(MS 2053/212) – 263, JBA 61 (MS 2053/214) –
266, JBA 62 (MS 2053/242) – 268, JBA 63 (MS
2053/250) – 270, JBA 64 (MS 2053/256) – 273,
Glossary – 279, List of Divine Names, Names of
Angels, Demons and Exemplary Figures, and
nomina barbara – 333, List of Clients and
Adversaries – 345, List of Biblical Quotations –
353, List of Texts – 355, Bibliography – 359,
Index – 367.

EXORCISMUL

ADAPA 2016 (6SDB2018)

***
„Adapa and exorcism”
Part Three of the book
The Overturned Boat: Intertextuality of the
Adapa Myth and Exorcist Literature.
Col. „State Archives of Assyria Studies”, vol. 24.
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Helsinki: The Neo-Assyrian Text Corpus Project, 2016.

pp. 71-103. (pdf.)
BAWM 2018 (6SDB2018)
Zung Bawm
The Exorcisms of Jesus in Mark as
Symbolic Actions for Political Liberation:
A Case Study on Mark 5:1-20
(Teză de master)
Protestant Theological University, Groningen,
13 July 2018, 70 p. (pdf.)

Contents as a Possible Marker for Political Interpretation

Acknowledgements – i, Abstract – ii, List of
Abbreviations and Symbols – v, Introduction – 1,
0.1 Developing the Research Motivation,
Questions and Problems – 1, 0.2 Overview of the
Chapters and the Research Questions – 4,
Chapter 1 Definition of Political Reading and the
Political Reading of Mark – 6, 1.1 Introduction –
6, 1.2 Myers’ Binding the Strong Man: A
Political Reading of Mark’s Story of Jesus – 6,
1.3 Horsley’s Hearing the Whole Story: The
Politics of Plot in Mark’s Gospel – 9, 1.4
Parallels and Differences between Myers and
Horsley – 12, 1.5 Conclusion – 13, Chapter 2
Historical and Socio-Political Setting of the
Gospel of Mark – 15, 2.1 Introduction – 15, 2.2
The Probable Dating of Mark – 15, 2.2 Mark’s
Place of Composition and His Community – 16,
2.3 Mark’s Gospel as Anti-Imperial Gospel in the
Socio-Political Context of the Roman Empire –
18, 2.4 Conclusion – 19, Chapter 3 A Case Study
on Jesus’ Exorcism in Mark 5:1–20: the Text in
its Markan Context – 20, 3.1 Translation,
Textual, Structural and Intratextual Analysis of
Mark 5:1-20 – 20, 3.1.1 Translation with
Comments – 20, 3.1.2 Textual criticism: the land
of the Gerasenes (Γερασηνῶν) – 21, 3.1.3
Intratextual Relations and the Interpretation of
Mark 5:1-20 – 23, 3.1.3.1 The Surrounding
Structure of Mark 5:1-20 as an Intratext – 24,
3.1.3.2 Mark 1:21-28 as an Intratext for Mark
5:1-20 – 25, 3.1.3.3 Mark 3:22-27 as an Intratext
for Mark 5:1-20 – 26, 3.1.3.4 Mark 4:35-41 as an
Intratext – 27, 3.2 Interpretation of Mark 5:1-20
– 28, 3.2.1 The Political Reading of Mark 5:1-20
among Different Readings of Miracles – 28,
3.2.2 Mark’s Use of Political Terminologies in
Mark 5:1-20 – 32, 3.2.3 Location of the Exorcism
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of Mark 5 – 36, 3.2.4 Mark’s Use of “the Sea” as
a Marker for Political Interpretation – 37, 3.3
Conclusion – 38, Chapter 4 Intertextuality and
the Political Interpretation of Mark 5:1-20 – 39,
4.1 Definition of Intertextuality – 39, 4.1.1
Richard B. Hays’ Three Forms of Intertextual
References – 40, 4.1.2 Christopher B. Hays’
Seven Criteria for Recognizing Allusions or
Echoes – 40, 4.2 Some Possible Intertexts for
Mark 5:1-20 – 42, 4.3 Exodus 14-15 as an
Important Intertext for the Political Interpretation
of Mark 5:1-20 – 43, 4.3.1 The Exodus Story as
an Intertext for the Gospel of Mark - 43, 4.3.2
Mark’s Use of Exodus 23:20, Malachi 3:1 and
Isaiah 40: 3 as Intertexts for the Political
Interpretation of Mark 5:1-20 – 46, 4.3.3 Exodus
14-15 as Main Intertext for the Political
Interpretation of Mark – 48, 4.4 Conclusion – 53,
Conclusion and Practical Reflection – 55,
Bibliography – 59.
Abstract
This thesis approaches Jesus’ exorcisms in Mark
as symbolic actions for political liberation, that
is, liberation from religious, socio-economic and
political oppression by both Jewish religious
authorities and Roman imperial rule. The thesis
consists of four chapters. First, the political
readings of the Gospel of Mark as a whole by
Ched Myers and Richard A. Horsley are
presented, because their readings reveal the
presence of politics in the Gospel of Mark.
Secondly, the presence of anti-Roman sentiment
in the Gospel of Mark is investigated by
discussing the gospel’s historical and socio-
political setting. Thirdly, it is argued that four
closely related intratexts of Mark 5:1-20, the
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political reading of the miracles in general,
Mark’s use of socio-political terminologies in
Mark 5:1-20, Mark’s description of the
geographical area as “the land of the Gerasenes,”
and Mark’s reference to “the sea” seem to
support the interpretation of Jesus’ exorcism in
Mark 5:1-20 as a symbolic action for political
liberation. Finally, I argue that Mark’s probable
intertextual references to the Exodus story,
especially Exodus 14-15, in Mark 5:1-20 seem to
add further evidential weight to this
interpretation. It is argued that the connection
between Jesus’ exorcism story and the Exodus
story in terms of political liberation is possibly
underpinned by two non-biblical sources which
independently make this connection.

CAMPBELL 2014 (6SDB2018)

Justin Campbell
„Jesus in the Shadows: Healing the Gerasene Demoniac in
Mark's Gospel, an Existential Christology”, în
Obsculta, nr. 7, (1), 2014, pp. 183-224. (pdf.)
CARROLL 1995 (6SDB2018)
John T. Carroll
„Sickness and Healing in the New Testament Gospels”, în
Journal of Bible and Theology, vol. 49, nr. 2, april 1995,
pp. 130-142. (pdf.)
CHAOJAN 2009 (6SDB2018)
Chang Chaojan
„Killing Spirits from the Dead:
The Object of Exorcism in Medieval Daoist Funeral Rites”, în
Symposium on „Exorcism in Religious Daoism“ 08. December
2009- 10. December 2009.
Hosted by Seminar of Sinology, Humboldt University, Berlin,
Germany 08.12.2009, pp. 11-30. (pdf.)
COWARD 2016 (6SDB2018)
Matt Coward
Of Demons and Drama: Ritual Syncretism of
Sinhala Exorcism and Forum Theatre
Paper presented at Translating Buddhism,
York St John University (1 July 2016), 8 p. (pdf.)

Intro A journey that not only brought me into the world

„In 1999 Ranjini Obeyesekere published her of Sri Lankan folk praxis, and the engaging world
monograph Sri Lankan Theatre in a Time of of community theatre, but also led me to
Terror: Political Satire in the Permitted Space. A complete my Masters by research. That phrase
small, bracketed clause on page sixty-two caught was: ‘Boal’s Forum Theatre has not caught on”
my attention when reading this text back in 2014, (p.1).
and sparked an eighteen-month research journey.
DIESTE 2014 (6SDB2018)
Josep Lluís Mateo Dieste
„«¿Eres musulmán, judío o cristiano?»
Alteridad y construcción de la diferencia
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en el exorcismo y el adorcismo marroquíes”/

„«Are you Muslim, Jew or Christian?»
Otherness and Difference Construction in
Moroccan Exorcism and Adorcism”, în
Revista de Dialectología y Tradiciones Populares, vol. LXIX, nr. 2,
julio-diciembre 2014, pp. 263-284. (pdf.)

Resumen Posesión, Alteridad, Estereotipos, Marruecos,

Una de las formas más sutiles de construcción de
estereotipos grupales tiene lugar a través de la
representación de seres no humanos que
encarnan dichas diferencias. En Marruecos los
genios (jins) son clasificados como musulmanes,
judíos, cristianos o infieles, y estas diferencias
son representadas en un variado escenario de
rituales tanto exorcistas como adorcistas. Tras
analizar los mecanismos que generan estas
proyecciones sociales en otros contextos
culturales y en el propio islam, presento una
tipología de los principales rituales que
contribuyen a definir y reforzar un sistema de
clasificaciones en el que destaca la imagen
peligrosa e impura del genio judío. A partir de
una comparación entre la literatura etnográfica
disponible y mis datos recogidos en Marruecos y
Cataluña analizo los rituales de alfaquíes que
exorcizan a los genios por medio del Corán,
contrastados con las ceremonias adorcistas de la
cofradía Gnawa. Estos sistemas de clasificación
performativos actuales son puestos en diálogo
con diversas fuentes coloniales, para interrogar
los vínculos históricos entre el sistema de
representaciones del mundo de los genios y los
cambios en la composición religiosa de la
sociedad marroquí a lo largo del siglo XX, desde
el impacto colonial o la salida progresiva de las
comunidades hebreas hasta el crecimiento de un
anti-judaísmo apreciable en los ritos exorcistas
más recientes. Palabras clave: Exorcismo,
EMMETT 2000 (6SDB2018)
Katherine Gail Emmett
The Gerasene Demoniac:
An Exegesis and Exploration of the
Synoptic Texts
(Teză de master)
Athens, Georgia, 2005, 57 p. (pdf.)
Relaciones inter-religiosas.
Summary
One of the more subtle forms of construction of
group stereotypes takes place through the
representation of non-human beings who
embody these differences. Geniuses (jins) in
Morocco are classified as Muslim, Jew, Christian
and unbeliever, and these differences are
represented in a wide frame of rituals both
exorcist and adorcist. After analyzing the
mechanisms that generate these projections in
other social and cultural contexts and within
Islam, I present a typology of the main rituals that
define and reinforce a classification system
which highlights the dangerous and unclean
image of the Jewish geniuses. Following a
comparison between the available ethnographic
literature and my own data gathered in Morocco
and Catalonia I analize the rituals of those faqihs
who exorcise geniuses with the Koran, contrasted
to the adorcist ceremonies of the Gnawa
brotherhood. These current performative
classification systems are put in dialogue with
various colonial sources in order to examine the
historical links between the representations of the
geniuses world and changes in the religious
composition of Moroccan society throughout the
twentieth century, from the colonial impact or the
progressive output of the Jewish communities to
the growth of a significant anti-Judaism, as we
can observe in the most recent exorcism rites.

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Table of contents Abstract

INTRODUCTION – 1, CHAPTER 1 BIBLICAL This study will provide an in depth interpretation
CRITCISM AND THE GERASENE and comprehensive historical background to the
DEMONIAC – 3, Genre and Form Criticism – 3, Gerasenes demoniac story found in the synoptic
Other Works Relevant to this Study – 6, 2 Gospels (Matthew, Mark, Luke). The first
COMMENTARY – 12, 3 THEMES chapter will follow modern biblical scholarship’s
RELEVENT TO ALL THREE VERSIONS – 39, contributions to its interpretation. The second
The Universal Mission of Jesus – 39, The Power chapter will include a verse by verse study of the
of Jesus – 41, The Conquering of Evil – 43, The text and its historical and social backgrounds.
Coming of the Kingdom – 44, CONCLUSIONS The last chapter will explain some of the main
– 46, BIBLIOGRAPHY – 49. themes of the story and why this story would be
important to the early Christian community.
EVANS 2011 (6SDB2018)
Craig A. Evans
„Jesus and Psalm 91 in Light of the
Exorcism Scrolls” (cap. XXV), in
Celebrating the Dead Sea Scrolls:
A Canadian Contribution
Edited by Peter W. Flint/ Jean Duhaime/ Kyung S. Baek.
Early Judaism and Its Literature 30.
Atlanta: Society of Biblical Literature. 2011, pp. 541-555. (pdf.)

Résumé rabbiniques et targoumiques sont trop tardives

Jésus et le Psaume 91 a la lumiere des manuscrits pour etre utilisées dans l’interprétation du
d’exorcisme Dans le récit de la tentation de Jésus Nouveau Testament, soit que l’apparente
au désert, Satan cite le Psaume 91. La référence allusions au Psaume 91 dans le Testament de
a ce psaume a du sens dans ce contexte car les Lévi est trop vague ou encore qu’elle pourrait
commentateurs ont depuis longtemps soupçonné etre une glose chrétienne. Toutefois, la
que le Psaume 91 était utilisé pour se prémunir découverte, a Qumrân, du Psaume 91 combiné a
des assauts des démons. On constate cela dans des psaumes d’exorcisme dans 11QapocrPs
l’interprétation rabbinique, dans la paraphrase (11Q11) a fourni la preuve évidente que ce
targoumique et dans ce qui semble etre une psaume était apparemment compris, a l’époque
allusion a ce texte dans le Testament de Lévi en de Jésus, comme un texte qui fournissait
grec. Certains interpretes ont néanmoins exprimé l’assurance de la protection divine contre les
des réserves, soutenant soit que les traditions puissances démoniaques.
EVANS 2014a (6SDB2018)
Craig A. Evans
„Jesus et le Psaume 91
a la lumiere des manuscrits d’exorcisme”, în
Celebrer les manuscrits de la mer Morte
une perspective canadienne
Sous la direction de Jean Duhaime/ Peter W. Flint.
Comprenant vingt-cinq contributions par des spécialistes des
manuscrits de la mer Morte et de la littérature connexe.
Mediaspaul, 2014, pp. 563-578. (pdf.)

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Abstract that the rabbinic and targumic traditions are too

Jesus and Psalm 91 in the light of the exorcism
scrolls In the narrative of Jesus’ wilderness
temptation Satan appeals to Psalm 91. Appeal to
this psalm in this context makes sense, for
commentators have long suspected that Psalm 91
was understood as offering assurance against
demonic affliction. We see this in rabbinic
interpretation, in the targumic paraphrase, and in
an apparent allusion to the text in the Greek
Testament of Levi. Nevertheless, some
interpreters have expressed reservations, arguing
late to be of use in New Testament interpretation,
and that the apparent allusion to Psalm 91 in the
Testament of Levi is either too vague or may
actually be a Christian gloss. However, the
discovery at Qumran of Psalm 91 in combination
with exorcism psalms in 11QapocrPs (11Q11)
has provided compelling evidence that this psalm
was apparently understood in the time of Jesus as
offering divine assurances of protection against
demonic powers.

GOODWIN 1990 (6SDB2018)

Jean Goodwin, M.D., M.P.H./
Sally Hill, M.S.W./ Reina Attias, Ph.D.
„Historical and Folk Techniques of Exorcism:
Applications to the Treatment of Dissociative Disorders”, în
Dissociation, vol. III, nr. 2, june 1990, pp. 94-101. (pdf.)

Abstract understand and avert risks to the exorcist.

Anthropologists andpsychiatrists havepointed Familiarity with these techniques is useful when
out similarities between the traditional diagnosis working with patients who allege that they
of possession and presentday diagnostic arevictims ofsadisticritual abuse, who may seek
criteriafor dissociative disorders. Over the exorcism from traditional sources, concurrently
centuries, exorcism has been the treatment with medical treatment. Also, understanding the
ofchoicefor such disorders. In this article significance and impacts ofthese ancient
Christian and Jewish exorcism practices are techniques may allow us to identifY the specific
described together with related techniques from vulnerabilities in dissociative patients which
other cultures. Common elementsfound in these interventions have evolved to address.
traditional exorcisms include: 1) use ofspecial Definingthese areas may help us become
diagnostic techniques; 2) use ofincantations, moreprecise in predictingwhat kind
scriptuTes and music; 3) use ofritual olljects; 4) ofmodifications in psychotherapeutic technique
physical interventions; 5) verbal confrontation may be necessary when treating such patients.
ofthepossessingspi'rit; 6) aftercare; and 7) care to
IGBARI 2018 (6SDB2018)
Olusola Igbari
„Exorcism in Mark’s Gospel:
Implications of Jesus’ Perspective for Today”, în
Studies in Asian Social Science, vol. 5, nr. 1, 2018, pp. 40-47. (pdf)

Abstract attempt to investigate what exorcism is and how

Exorcism is a theological term which has
engaged the minds of some New Testament
Scholars in recent times at least in last three
decades. It is a universal phenomenon. Research
has discovered that some churches especially
orthodox ones have not paid much cognizance to
this aspect of Jesus’ ministry. This paper is an
is this ministry being addressed by the
contemporary church using St. Mark’s narratives
as the framework. Humans daily demands for a
paradigm shift by the church to also engage in
deliverance ministry instead of the focus on
“prosperity message.” The Church should be
aware that prosperity message can not have

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desired effect until lives of humans enjoy especially in the 21st Century Church. The
maximal health that can make life worthy living. reality of the existence of evil spirits and
Jesus in St. Mark’s demonic forces which cannot be contended. If
Gospel showed examples of how and what the human person needs to achieve his destiny in life
Church of God should address on the presence of according to God’s purpose, then issues that can
evil spirits or demonic forces in the world of evil hinder the fulfilment of that destiny should be
that is ravaging the lives of many within God’s keenly addressed by individuals or the church to
creation. This paper tried to identify salient areas whom the gift of exorcism is deposited.
of concern in addressing the issue of exorcism
JOHNSTON 2015 (6SDB2018)
Robert M. Johnston
„Demon Possession and Exorcism.
In the New Testament”, în
Journal of Adventist Mission Studies, vol. 11, nr. 2, 2015,
pp. 17-24. (pdf.)
LOFSTEDT 2016 (6SDB2018)
Torsten Löfstedt
„Jesus the Angry Exorcist:
On the Connection Between Healing and
Strong Emotions in the Gospels”, în
Svensk Exegetisk Årsbok, nr. 81, 2016, pp. 113-126. (pdf.)
RAJKUMAR 2007 (6SDB2018)
Peniel Jesudason Rufus Rajkumar
„A Dalithos Reading of a Markan Exorcism: Mark 5:1–20”, în
The Expository Times, vol. 118, nr. 9, 2007, pp. 428–435. (pdf.)

An attempt is made to read the story of the coping with oppression are few, employing
Gerasene Demoniac (Mark 5:1–20 ) using Dalithos as a hermeneutical category helps
Dalithos, or the ethos of the Dalit community, as engage in a liberative appropriation of the
a hermeneutical premise. Taking into passage for the Dalits. Certain salient features of
consideration the subversive role of ‘possession’ Dalithos – pragmatism, the primacy of
as an accepted form of protest among the Dalit community and solidarity, and emancipatory re-
communities in their highly constrained life mythologization – are used as parameters in
situation, where other social mechanisms of appropriating the story for the Dalit context.
TWELFTREE 1981 (6SDB2018)
Graham H. Twelftree
Jesus the exorcist:
A history of religious study
(Teză de doctorat)
University of Nottingham, 1981, 455 p. (pdf)

Contents Egyptian Material – 17, 2.4 The Old Testament –

Abstract – iv, Preface – vi, Abbreviations – viii, 33, 2.5 Tobit – 36, 2.6 Jubilees – 38, 2.7 The
I INTRODUCTION BACKGROUND AND Dead Sea Scrolls – 43, 2.8 Pseudo-Philo – 50, 2.9
SETTING – 9, (Exorcism in first century The New Testament – 52, 2.10 Josephus – 61,
Palestine). 2,2 The Babylonian Texts – 12, 2.3 2.11 The Rabbinic Material – 71, 2.12 Lucian of

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Samosata – 74, 2.13 Apollonius of Tyana – 77,
2*14 The Testament of Solomon – 83, 2.15 The
NT Apocrypha – 88, 2.16 Conclusion – 99, III
JESUS-THE-EXORCIST - l04, (the data) 3.2
The Demoniac in the Synagogue. 3-3 The
Gadarene Demoniac. 3.4 The Syrophoenician
Woman's Daughter. 3-5 The Epileptic Boy. 3.6
The Beelzebul Controversy. 3-7 The
Temptations. 3.8 Jesus' Answer to John. 3.9 The
Disciples' Mission(s). IV JESUS – THE -
EXORCIST v AS OTHERS SAW HIM. -In the
Gospels? -A Magician? -A Necromancer? -A -
Ijasid? -Conclusions. VI OFMS – THE -
EXORCIST. (His Self-Understanding) VII
CONCTIJSIONS. Notes. Bibliography
Abstract
This study attempts to make a contribution to the
quest for the historical-Jesus. The Synoptic
Gospels give the impression that exorcism was
very important in the ministry of Jesus. Yet when
we note current studies on Jesus there is not only
a general neglect of the miracle stories, but
especially of the exorcism stories associated with
Jesus. Is this neglect justified? Was exorcism an
important part of Jesus' ministry? Have exorcism
stories found their way from other traditions into
WEBER 2016 (6SDB2018)
Domizia Weber
„Ossesse, folli.
Esorcismi e medicina dopo il Concilio di Trento”, în
Pasato e presente. Nr. 99, settembre-dicembre 2016,
pp. 27-38. (pdf.)
the Jesus material? To answer these questions we
begin by surveying a wide variety of material to
answer the prior question - what notions of
exorcism and exorcists would probably have
been available to Jesus' audience in first century
Palestine? Having answered this question we
enine the principal data in the Synoptic Gospels
relating to Jesus and exorcism. We attempt to
ascertain which elements of the material can,
with reasonable confidence, be attributed to the
reports of those who witnessed Jesus as an
exorcist and, how the early Church handled this
material. We are then in a position to make our
sketch of the historical-Jesus-the-Exorcist which
includes an enquiry into how Jesus' audience
may have assessed him and how the early Church
understood him. Finally as part of our sketch of
the historical-Jesus there is a brief chapter on
how he may have derstood his exorcistic
activity.As a result of our examination of the
Jesus tradition we are able to conclude, at least,
that Jesus was'an exorcist, at one with his time,
that the Synoptic Tradition is correct to give
considerable emphasis to this aspect of Jesus'
ministry, and that Jesus was the first to associate
exorcism and eschatology.

WITMER 2009 (6SDB2018)

Amanda R. Witmer
Jesus, a Jewish Galilean Exorcist:
A Socio-Political and Anthropological Investigation
(Teză de doctorat)
McMaster University, 2009, 360 p. (pdf)

Table of Contents
Chapter 1: Introduction. 1.1 Purpose and Scope
of Inquiry – 1, 1.2 Previous Scholarship – 8, 1.3
Materials – 21, 1.4 Methodology and Mode of
Procedure – 25, 1.5 Use of Significant Terms –
34, Chapter 2: Spirit Possession and Exorcism in
the Ancient World – 37, 2.1 Introduction – 37,
2.2 Sociological and Anthropological Insights
into Spirit Possession – 38, 2.3 Evil Spirits and
Spirit Possession in the Ancient World – 52, 2.4
Spirit Affliction, Sin and Illness in Jewish Texts
– 55, 2.5 Dualism and Marginality in Jewish
Texts – 64, 2.6 Exorcism and Exorcists in the
Ancient World – 72, 2.7 Jewish Prophets and
Spirit Possession – 89, 2.8 Conclusion – 96,
Chapter 3: The Socio-Political Context: Galilee

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in 30 CE – 97, 3.1 Introduction – 97, 3.2 Galilee

as an Agrarian Society – 100, 3.3 Galilee Under
Roman Rule – 117, 3.3.1 Herod the Great – 117,
3.3.2 Herod Antipas – 125, 3.4 Social Resistance
in Galilee and Judea – 131, 3.4.1 Banditry – 133,
3.4.2 Prophetic and Messianic Movements – 136,
3.5 Conclusions – 145. Chapter 4: Jesus the
Exorcist: The Indirect Evidence – 148, 4.1
Introduction – 148, 4.2 Baptism and Trials – 149,
4.2.1 Baptism – 149, 4.2.2 Trials – 158, 4.3 The
Beelzebul Controversy – 167, 4.3.1 Beelzebul in
Mark – 169, 4.3.2 Beelzebul in Q – 180, 4.3.3
Satan and Beelzebul: Binding the Strong Man –
184, 4.3.4 By the Finger ofGod – 190, 4.3.5 Sin
Against the Spirit – 197, 4.3.6 Accusations in the
Gospel of John – 198, 4.3. 7 Conclusions – 200,
4.4. Ther Evidence in Mark – 201, 4.4.1 The
Strange Exorcist – 201, 4.4.2 Authority over
Unclean Spirits (Mark, Q) – 203, 4.5 Evidence in
Special L – 206, 4.5.1 The Return of the Seventy
and the Fall of Satan – 207, 4.5.2 Mary
Magdalene and the Seven Demons – 209, 4.5.3
Antipas the Fox – 214, 4.5.4 Jesus Rebukes a
Fever – 218, 4.5.5 A Woman Crippled by a Spirit
– 220, 4.6 Evidence in Q – 223, 4.6.1 Jesus'
Reply to John – 224, 4.6.2 The Return of the
Unclean Spirit – 226, 4.7 Evidence in Special M
– 230, 4.8 Conclusions – 231, Chapter 5: Jesus
the Exorcist: The Direct Evidence – 234, 5.1
Introduction – 234, 5.2 Evil Spirits, Illness and
Sin in the Synoptic Gospels – 235, 5.3 The
Exorcisms: Jesus and the Unclean Spirits – 239,
5.3.1 A Demoniac in a Synagogue – 240, 5.3.2 A
Demoniac in Gerasa – 258, 5.3.3 A Boy with a
Spirit of Muteness and Deafness – 287, 5.3.4 A
Syro-Phoenician Woman's Daughter – 295, 5.4
Conclusions – 311, Chapter 6. Conclusion:
Reconstructing Jesus, the Jewish Galilean
Exorcist – 313.
Abstract
This study is a broad based investigation
ofexorcism in the activities ofthe historical Jesus,
particularly the connection between spirit
possession and exorcism on the one hand and the
socio-political context of first-century Galilee on
the other. As such, it draws on research from the
areas of sociology, anthropology, archaeology
and biblical studies to illuminate this aspect of
Jesus' career, as well as the broader social
implications of spirit possession in those he
treated and the exorcisms themselves. Evidence
found in the Synoptic Gospels is evaluated using
the criteria of authenticity and comparative
analysis in order to establish early and historical
material. Questions posed and answered concern
the historical plausibility ofJesus' role as
exorcist, the possibility that his own career began
with a period of spirit possession, and the
meaning that his exorcisms conveyed to his first-
century audience. Thus, the methodology
includes textual analysis, sociological analysis of
general cultural patterns within which first-
century Palestine can be fitted, and
anthropological analysis ofthe plausible
functions ofboth spirit possession and exorcism
in agrarian societies. Jesus' role as exorcist, his
own experience of spirit possession, and the fact
that he was accused of being possessed by the
demon Beelzebul are attested across all strands
of the tradition, with the exception ofthe Gospel
ofJohn. This aspect ofhis career also finds
support in the criteria ofauthenticity, particularly
embarrassment, is coherent with his role as
healer and prophet and also fits the general
pattern ofhealers and exorcists across cultures,
particularly in agrarian societies.

MAGIA

LAURENCE f.a. (6SDB2018)

Raphael`s Ancient Manuscript Of Talismanic Magic.
Containing Nearly one Hundred Rare Talismanic Diagrams,
Seals of Spirits, Charms, Magical Squares, and Pentacles for
Orations and Invocation of Elementary Spirits, and the
Magical Ritual of their Conjuration.
Explaining their Influence and Hidden Powers.
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Recondite Wisdom by Raphael.

Prepared For Publication Under the Editorship of
L. W. de LAURENCE
(Manuscris)
The de Laurence CO., Chicago, 120 p. (pdf.)
SCHWARTZ 2005 (6SDB2018)
Dov Schwartz
Studies on Astral Magic in Medieval Jewish Thought
Translated by David Louvish/ Batya Stein
Brill. Leiden - Boston, 2005, 269 p. (pdf)

Contents 122, Chapter Five — The Controversy in

Introduction – vii, Chapter One — Judah Halevi
and Abraham Ibn Ezra Judah Halevi: Astral
Magic and Esoteric Writing – 1, The Thought
and Literary Style of Judah Halevi – 1, A Divine
v. an Astral Source – 3, Ancient Wisdom – 6,
Abraham ibn Ezra: Mysteries and their
Interpretation – 9, Supreme Power – 10, Astral
Magic and Idolatry – 14, The Astral Magic
Mystery – 18, Expanding the Magic-Astral
Exegesis – 24, Chapter Two — Magic,
Experiential Science, and Scientific Method in
Maimonides. The Foundations of the
Maimonidean Controversy – 28, Two Kinds of
Magic – 28, A Hidden Polemic? – 37,
Experiential Knowledge and Astral Magic – 40,
Reactions – 45, Criticism of Maimonides’
Position – 45, Influence and Rejection – 49,
Chapter Three — From Theurgy to Magic:
Sacrifice in the Circle of Nahmanides and his
Interpreters The Secret of Sacrifice According to
Nahmanides: Theurgy v. Astral Magic – 56. A
Representative Secret: Evidence of Disciples and
Colleagues – 66, The Split within the Circle of
Nahmanides’ Interpreters – 69, The Theurgic
Model – 69, The Magic-Astral Model - 73,
Astral Magic in the Writings of Rashba and Ritba
– 79, Astral Magic in Ritba’s Circle – 85,
Conclusions – 88, Chapter Four —
Institutionalization Drawing Down Spirituality –
91, Astral Magic as a Real Science – 91, Magic-
Astral Interpretation – 96, Distinctions – 100,
Reasons for the Commandments – 103, The
Magic-Astral Mystery of the Torah – 103,
Tabernacle, Temple and Sacrifices – 106,
Demons as Astral Forces – 113, Critique – 113,
Demons as Creatures of Fancy – 115, Demons as
the Spirituality of the Stars – 120, Conclusions –
Provence Positions in the Debate over Magic –
124, External Influences – 124, Four Positions –
126, Twofold Prohibition: The Moderate
Rationalists – 127, Between Astrology and Astral
Magic – 129, The Means Becomes the End – 133,
The Relationship between Magic and
Philosophy: The Traditionalists – 135, A
Threefold Prohibition – 135, Between Theory
and Practice – 138, Effigies, Images and
Divination: An Intermediate Position – 140,
Psychological Utility – 140, The Popular Belief.
– 146, Healing Images” as an “Ancient
Wisdom”: The Believers’ Position – 148, Astral
Magic as a Theological Factor – 158,
Conclusions – 162, Chapter Six — The
Controversy in Spanish Jewry The Background
to the Controversy – 167, The Controversial
Issues . – 170, The Scapegoat – 171, Dietary
Laws – 175, The Core of the Debate – 177,
Chapter Seven — Jewish Rationalism In Late
Medieval Byzantium. Wandering – 18.
Receptiveness and Moderation . – 185, Elitism
and Esoteric Writing – 196, Limits and
Environment – 201, Chapter Eight — Magic,
Astrology, and Theology in Late Medieval
Byzantium. Unique Features – 205, An
Unknown Science – 206, Science or Craft? –
207, Magic of the Name – 211, An Intermediate
Position – 213, Common Features – 214, Astral
Magic and Communion – 214, Conjunction with
God through Magical Means – 215, Astral Magic
and Segullot – 216, Astral Magic and Esotericism
– 217, Astral Magic v. Other Magic – 219, Astral
Magic and Idolatry – 219, The Harmonistic
Approach: Moskoni – 220, Negation: Comtino –
222, Magic and Kabbalistic Abundance:
Ephraim ben Gershon – 224, Conclusions – 227,

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Epilogue — Astral Magic and the Philosophy of Wavering between – 233, References – 237,
Science Magic and a Developmental Outlook – Index – 247.
229, Magic and Esotericism in Judaism – 231,

POSESIUNEA

DRESVINA 2012 (6SDB2018)

Juliana Dresvina
„The Significance of the
Demonic Episode in the
Legend of St Margaret of Antioch”, în
Medium Ævum, vol. LXXXI, nr. 2, 2012, pp. 189-209. (pdf.)
FRIEDEN 1990 (6SDB2018)
Ken Frieden
„The Language of Demonic Possession:
A Key-Word Analysis”, în
Τηε Daemonic Imagination.
Biblical Text and Secular Story
Edited by Robert Detweiler/ William G. Doty
Scholars Press. Atlanta, Georgia, 1990, pp. 41-53. (pdf.)
INNES 2014 (6SDB2018)
Thomas J. Innes
Into the Deep Water, to the Other Side:
Discipleship in Luke’s Lake Stories
(Teză de doctorat)
University of Otago, Dunedin. New Zealand.
December 2014, 365 p. (pdf.)

Contents WATER (Luke 5:1-11) - 155, 1 Introduction –

INTRODUCTION – 1, 1 Introduction – 1, 2
Historical-Critical Issues – 2, 3 Narrative
Approaches and Gospel Studies – 15, 4 Key
Elements of Narrative Reading Employed in This
Study – 26, 5 Literature Review - .64, 6 The Need
for this Study – 72, 7 Chapter Outline – 73,
Chapter 1: JESUS AT NAZARETH – 74, 1
Introduction – 74, 2 Locating Luke 4:16-30
within the Narrative – 75, 3 Luke 4:16-30 as
Programmatic – 85, 4 Luke 4:16-30 as Jubilee
Text – 114, 5 Conclusion – 123, Chapter 2:
LUKE’S LAKE STORIES – 125, 1 Introduction
– 125, 2 The Journey on the Lake as Metaphor
for the Discipleship Journey -126, 3 The Journey
Motif in Luke – 130, 4 Discipleship Cycles –
144, 5 Liminal Journeys on the Lake – 149, 6
Conclusion – 153, Chapter 3: INTO THE DEEP
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155, 2 Luke and Mark – 155, 3 Literary Context
– 156, 4 Literary Form – 157, 5 Realistic
Narrative, Metaphorical Journey – 161, 6 The
Crowd at the Lake Shore: Luke 5:1-3 – 162, 7
Putting out into the Deep Water: Luke 5:4-7 –
173, 8 Fishing for People: Luke 5:8-11 – 182, 9
The Challenge to Readers – 206, 10 Conclusion
– 207, Chapter 4: TO THE OTHER SIDE (Luke
8:22-39) - 209, 1 Introduction – 209, 2 The
Demoniac as Gentile – 211, 3 The Crossing of
the Lake and the Demon-Storm: Luke 8:22-25 –
215, 4 The Deliverance of the Gerasene
Demoniac: Luke 8: 26-39 – 228, 4.1 The
Encounter: Luke 8:26-28 – 228, 4.2 The
Confrontation: Luke 8:29-31 – 236, 4.3 The
Exorcism: Luke 8:32-34 – 242, 4.4 The Reaction:
Luke 8:34-37 – 245, 4.5 Returning: Luke 8:38-
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39 – 252, 7 Conclusion – 257, Chapter 5:
DISCIPLESHIP AND THE LAKE STORIES –
263, 1 Introduction – 263, 2 The Second Lake
Journey (Luke 8:22-39), the Commissioning of
the Twelve (Luke 6:12-16), and Mark 3:13-19;
6:7 – 267, 3 The Delivered Demoniac as Disciple
– 273, 4 The Delivered Demoniac as Associate
of the Apostles – 276, 5 The Delivered Demoniac
and Paul – 284, 6 The List of Parallels – 292, 7
The Man and the Discipleship Cycles – 307, 8
Simon and The Man – 312, 9 Conclusion – 315,
CONCLUSION – 317, Appendix 1 – 324,
BIBLIOGRAPHY – 325.
Abstract
This study uses a narrative approach to consider
Luke’s lake stories (Luke 5:1-11 and 8:22-39) as
parallel accounts. It is argued that through the use
of shared vocabulary, themes, and narrative
structuring, Luke displays the journey upon the
lake as a unique setting in which Jesus calls
Simon and his companions to “put out into the
deep water,” and then to journey with him “to the
other side of the lake.” Luke’s structuring of
these stories is persuasive and artful. Through his
choice of vocabulary and the use of devices such
as inclusio and the careful placement of direct
speech, he narrates Jesus gathering and forming
his disciples. Liminality is used in order to clarify
the nature of the lake stories as formative
discipleship journeys on the lake of Genesaret.
On the lake the Lukan Jesus acts as guide or
spiritual director, as he seeks to gather and then
form a community of disciples who will join him
in his jubilee mission (Luke 4:18-19). Place and
progress are important in the lake stories. Luke
carefully narrates the movement from the shore
of the lake, to a little way from the shore, out into
the deep water, and back to shore in the first lake
story. In the second lake journey Jesus and his
disciples set out, and then arrive at the other side
of the lake. Jesus steps onto the shore,
encounters, delivers and sends the Gerasene
demoniac. He then returns to the Galilean side of
the lake. The movement from the shore, across
the lake, and to the “other side” is echoed in the
overall shape of Luke-Acts. Luke begins and
ends in Jerusalem, while Acts moves from
Jerusalem and crosses into the Gentile world,
ending in Rome. The discipleship cycles
identified in this study give a setting or context
S U M M A D ÆM O N I C A B I B L I O G R A F I A : : o f f i c e . g n o s t i c @ g m a i l . c o m
for the two lake journeys. These cycles have been
usefully considered both as three pairs of parallel
episodes, and as six related episodes in temporal
sequence. The cycles connect Jesus’ mission, the
lake stories, and the choosing and sending of the
twelve with the broader discipleship journey in
Luke and Acts. The cycles also provide a way to
track the disciples’ development and formation,
which in the Galilean section of Luke culminates
with the sending of the twelve in 9:1-6. The lake
journeys present Simon and his companions with
tasks they are to achieve. In Luke 5:1-11 the task
is fishing and the fishers put out “into the deep
water,” where they work together successfully to
complete the task. Jesus then commissions them
to catch people alive. In so doing he transforms
the first lake journey into a metaphor for the
journey of discipleship. In Luke 8:22-39 the
journey is to the other side of the lake. It is argued
that the disciples are to pilot the boat through the
storm to the far side of the lake, and then to
confront the demon Legion. The many parallels,
connections, gaps, and contrasts between the two
lake stories reveal that the disciples’ failure to
perform the tasks set before them on the second
lake journey are a result of the misplacement of
their faith, and that this is manifested in a lack of
belief in Jesus and in a lack of co-operative
action. On the far side of the lake Jesus delivers
the Gerasene demoniac, but he refuses to allow
him to enter the boat with him. Instead, Jesus
sends him to his home to declare what God has
done for him. The man goes throughout his city
proclaiming what Jesus has done for him. In this
he anticipates the ministry of the apostles and
Paul’s proclamation to the Gentiles in Acts. Luke
employs the contrast between Simon and the
healed man both before and after their encounters
with Jesus to show just how varied discipleship
can be. For Simon, discipleship is abandonment
of his former life and a new attachment to Jesus.
This reflects the focus in Luke on the twelve and
their journey with Jesus. The man is restored to
his home, anticipating the pattern of discipleship
that develops in Acts. Crucially, although he is
sent home (Luke 8:39a) he goes proclaiming
throughout the city (8:39b). He thereby
demonstrates that discipleship, even for one who
returns home, is active and involves the
proclamation of what Jesus has done.
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KWABENA 2006 (6SDB2018)
Emmanuel Kwabena Frimpong
Mark and spirit possession in anAfrican context.
(Teză de doctorat)
University of Glasgow, October 2006, 306 p. (pdf.)
Table of Contents
Abstract, Acknowledgements, Abbreviations.
CHAPTER 1. INTRODUCTION. Motivation for
the Research. The Problem. Why Mark's Gospel?
Aims of the thesis. Mark's views about his
cosmology Western scholars' Interpretations.
Contemporary African Readings. Methodology.
Desk Research. Participatory Field Research.
Structure of the thesis. Intended outcomes for
this thesis. CHAPTER 2 2. THE OPENING
SCENE OF MARK 1: 9-15. 2. Introduction. 2.2
Best-Robinson Debate. 2.2.1 A Summary of
Best's View. 2.2.2 A Summary of Robinson's
Views. 2.2.3 Problems associated with the views
of Best and Robinson. 2.2.4 The cause of
disagreement between both scholars and
Solution to the problem. 2.3 The Opening Scene.
2.3.1 The type of world-view the opening scene
evokes. 2.3.2 Mark's Views on the Opening
Scene. 2.3.3 Background. 2.4 The Baptism of
Jesus. 2.4.1 Mark's Views on the Baptism of
Jesus: Mark 1:9-11. 2.4.2 Splitting of the
heavens. 2.4.3 The Descent of the Spirit. 2.4.4
The Heavenly Voice. 2.5 The temptation
Narrative. 2.5.1 Mark's Views on the temptation
narrative: Mark 1:12-13. 2.5.2 The brevity of the
passage. 2.5.3 The action of the Spirit. 2.5.4 The
Features associated with the temptation of Jesus.
i The wilderness. ii Forty days. iii The wild
beasts. iv The ministering of angels. 2.5.5 The
outcome of the temptation. i Jesus' victory over
Satan. ii No temptation at all. iii Jesus resists
Satan. iv The beginning of the battle. 2.6 The
Preaching of the Kingdom of God. 2.6.1 Mark's
views on the Preaching of the Kingdom of God
Mark 1:14-15. 2.6.2 The presence of Satan's
influence. 2.6.3 The background to the Kingdom
of God. 2.6.4 The meaning of the Kingdom and
of~YYtKf" in 1: 15. 2.6.5 The Kingdom has
come. 2.6.6 Conclusion to the proclamation of
the Kingdom. 2.7 The relationship of the
preaching of the Kingdom to the whole Gospel.
2.8 Robin-Best Debate: Solution and its
implications in Mark. 2.9 General conclusion.
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CHAPTER 3. 3 SPIRIT POSSESSION AND
EXORCISM IN MARK. 3.1 Introduction. 3.2
The Beelzebul Controversy. 3.2.1 Mark's Views
on the Beelzebul Controversy: Mark 3:20-35,
3.2.2 The source of Jesus' power. 3.2.3 The
significance of the word 'first'. 3.2.4 The
new/true family. 3.2.5 Conclusion. 3.3 Exorcism
in the Synagogue. 3.3.1 Mark's Views on the
exorcism in the synagogue: Mark 1:21-28. 3.3.2
Exorcism as the opening scene in Jesus' ministry.
3.3.3 The Confrontation. 3.3.4 The dialogue
between Jesus and the unclean spirit. 3.3.5 The
reaction of Jesus. 3.3.6 Exit of the unclean spirit.
3.3.7 The reaction of the crowd. 3.3.8
Conclusion. 3.4 The Gerasene Demoniac. 3.4.1
Mark's Views on the Gerasene Demoniac: Mark
5:1-20. 3.4.2 The plight of the demoniac. 3.4.3
The confrontation between Jesus and the
demoniac. 3.4.4 The request of the demon. 3.4.5
The significance of the drowning of the pigs.
3.4.6 The reaction of the onlookers. 3.4.7 The
demonic and Jesus. 3.4.8 Conclusion. 3.5 The
Epileptic Boy. 3.5.1 Mark's Views on the
Epileptic Boy: Mark 9:14-29. 3.5.2 The dispute
between the Scribes and the disciples. 3.5.3 The
rebuke of Jesus. 3.5.4 The dialogue between the
father of the epileptic boy and Jesus. 3.5.5 The
nature of the disease. 3.5.6 The exorcism itself.
3.5.7 The discussion between Jesus and his
disciples. 3.5.8 Conclusion. 3.6 The picture
painted by Mark. 3.7 The role these exorcisms
play in establishing the Kingdom of God. 3.8
What is lacking in the readings of these Western
Scholars. 3.9 General conclusion. CHAPTER 4.
4 HEALING IN MARK. 4.1 Introduction. 4.2
Contemporary understanding of diseases. 4.2.1
General view of diseases: Graeco Roman world.
4.2.2 The Old Testament view of diseases. i
Leprosy. II Flow of blood. iii Blindness. tV Fever.
4.3 Detailed Analysis of four specific Ailments
in Mark's Gospel. 4.3.1 Fever (Mark 1: 29-31). i
Medical cause offever. ii Astrological cause of
fever. iii The divine cause of fever. iv The
demonic and angelic causes of fever. 4.3.2
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Leprosy (Mark 1: 40-45). 4.3.3 Dropsy (Paralysis
and withered hand). 4.3.4 Blindness. 4.3.5
Deafness. 4.4 The nature of the narratives,
healings or exorcisms? 4.4.1 Exorcisms and
healings – Differences. 4.5 Healings or
Exorcisms? 4.5.1 Mark 1: 29-31. 4.5.2 Mark 1:
40-45. 4.5.3 Mark 2: 1-12. 4.5.4 Mark 3: 1-6.
4.5.5 Mark 5: 25-34. 4.5.6 Mark 7: 31-37. 4.5.7
Mark 8: 22-26. 4.5.8 Mark 10: 46-52. 4.6 Motifs.
4.7 The Form of the Narratives. 4.7.1 Mark 1: 29-
31. 4.7.2 Mark 1: 40-45. 4.7.3 Mark 2: 1-12.
4.7.4 The Positioning of various Units in Mark
Chapters One and Two. 4.7.5 Mark 3: 1-6. 4.7.6
Mark 5: 25-34. 4.7.7 Mark 7: 31-37. 4.7.8 Mark
8: 22-26. 4.7.9 Mark 10: 46-52. 4.8 The way
Mark presents Jesus in the Healing Stories. 4.8.1
Mark 1: 29-31. 4.8.2 Mark 1: 40-45. 4.8.3 Mark
2: 1-12. 4.8.4 Mark 3: 1-6. 4.8.5 Mark 5: 25-34.
4.8.6 Mark 7: 31-37. 4.8.7 Mark 8: 22-26. 4.8.8
Mark 10: 46-52. 4.9 Healing and the Kingdom.
4.10 Outstanding Tasks. 4.11 General
conclusion. CHAPTER 5. 5 EVIL IN AFRICAN
TRADITIONAL RELIGION. 5.1.1 African
Traditional Religion/Religions. 5.1.2 Common
Traditional African Beliefs. 5.1.3 Differences in
Beliefs and Practices among tribes in Traditional
societies. 5.2 Introduction. 5.3 The Spirit World.
5.3.1 Spirit beings and evil. 5.3.2 God and Evil. i
African myths. ii The attributes of God. 5.3.3
Divinities and evil. 5.3.4 Ancestors and evil.
5.3.5 Evil Spirits. 5.4 Human agents of evil. 5.4.1
Witchcraft. i African society and witchcraft. II A
witch and becoming a witch. iii The motives and
mode of attack. iv The social implications of
witchcraft. 5.4.2 Sorcery. 5.4.3 Evil Eye. 5.4.4
Curses. 5.5 Spirit Possession. 5.5.1 What is Spirit
Possession? 5.5.2 The purpose of Spirit
Possession. 5.5.3 The Type of People possessed.
5.5.4 Types of possession. i Forcible Possession.
ii Invitation. 5.5.5 Possession on some special
occasions. i Possession in times of sorrow ii
Possession on specific occasions. III Possession
by individuals with spiritual allies. 5.6
Conclusion. 5.7 Moral evil. 5.8 Warding off evil.
5.8.1 African Traditional Religion Versus
Western Medicine. 5.8.2 African Traditional
Religion and Natural Calamities. 5.8.3
Misfortune at Individual / Family Level. i
Interpreting misfortune. ii The need for help. iii
Forms of divination. iv The use of ordeals in
divination. 5.9 Methods for Healing. i Treatment.
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ii Protection. iii Prevention. IV Purification. v
Punitive Purposes. VI Exorcism. vii Eradication
of witchcraft. viii Direct and Aggressive
Measures. IX Retaliatory Medicine. x Physical
Retribution. xi Resettlement. xii The Dead
Suspected of being witches. 5.10 Summary on
Misfortune and how it is handled. 5.11
Comparing and contrasting the world-vies of
Mark and the world-view of African Traditional
Religion. 5.12 General Conclusion. CHAPTER
6. CONTEMPORARY AFRICAN READINGS.
Introduction. The Ghanaian Christians and their
Leaders Socio-Economic Background of the
church Leaders and Readers. The Educational
and Professional Background of the Heads of
Churches Brief Educational Experience of the
reading groups Brief Description of the type of
Employment of the reading groups. 6.2.5 Health
Professionals in the reading groups. 6.2.6
Reasons for Choosing Ghanaian Christians. 6.3
The Passages for the Readings. 6.4 Structuring
the Questions. 6.4.1 Reasons for Structuring the
Questions. 6.5 Responses from the Readers. 6.5.1
The Readers Understanding of Causes of
Diseases. i Possession. ii Deafness and
Impediment in speech. iii Blindness. iv Epilepsy.
v Bartimaeus' Blindness. 6.5.2 The Nature of
Satan's Power. 6.5.3 What the Readers fear about
Satan. 6.5.4 The Power of Demons. 6.5.5 The
Power of Jesus. 6.6 The Binding of Satan. 6.6.1
What Readers do not fear about Satan. 6.7 Jesus'
Power over Demons. 6.8 Summary Conclusions.
6.9 Spiritual Techniques Employed by Jesus in
healing different diseases. 6.9.1 Possession. 6.9.2
Deafness and Impediment in Speech. I Jesus
taking the man aside. ii Jesus putting His fingers
into the man's ears. iii Jesus spitting and
touching the tongue. IV Jesus looking up to
heaven. v Jesus sighing. vi Jesus affirming, 'Be
opened'. 6.9.3 Blindness. 6.9.4 Epilepsy. 6.9.5
Bartimaeus' Blindness. 6.10 Christian
Discipleship in relation to evil and disease.
6.10.1 The Readers' views on the Disciples.
6.10.2 Ways of coping with Spirits and Disciples.
i A voiding these spirits. ii Looking to Jesus. III
The Spirits are strong. iv Bringing the sick to
Jesus. v The Concept of we feeling. 6.10.3 The
Readers' Responses (as disciples) to the curing
Of the diseases of they were afflicted with them.
I Possession. ii Deafness and Impediment in
Speech. iii Blindness. iv Epilepsy. v Bartimaeus'
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Blindness. 6.11 The (a) causes and (b) cure of
diseases and (c) spiritual techniques employed by
Jesus - An analysis of the varied views of readers.
A. Analysis of the Readers' responses on the
causes of diseases. i Possession. II Deafness and
impediment in Speech. iii Blindness. IV Epilepsy.
V Bartimaeus' Blindness. B. Analysis of Readers
varied responses on the cure of diseases. C.
Analysis of the Readers' views on spiritual
techniques employed by Jesus in healing
different diseases. 6.12 The influence of
traditional beliefs in Readers' views. 6.13
Consonance and Dissonance between the African
views on Mark. 6.14 Questions raised by Readers
which are not touched by Mark or in the Western
readings. i Possession of Victims. ii Ways of
coping with these spirits. iii Causes of Diseases.
iv Cure of Diseases. v Techniques employed by
Jesus. vi Graveyards. VII The Disciples' inability
to cure the Epileptic Boy. 6.15 Conclusion.
CHAPTER 7. CONCLUSION. 7.1 Introduction.
7.2 The Views of Mark. 7.2.1 The Nature of evil
and affliction. 7.2.2 The Power of Satan and
Jesus' struggle with Satan and demons. 7.3 The
Contemporary views on Disease in general. 7.3.1
Markan views on Diseases and those of his
contemporaries. 7.4 The Views of Western
Scholars. 7.5 The Views of Ghanaian Christians.
7.5.1 The readers' views about the nature of evil
and affliction. 7.5.2 Spirit possession. 7.5.3 The
nature of Satan's power. 7.5.4 The nature of
Jesus' power. 7.5.5 Spiritual techniques
employed by Jesus. 7.5.6 The binding of Satan.
7.5.7 Things not to fear and to fear about Satan.
7.5.8 Coping with Spirits. 7.5.9 The disciples. 7.6
The strengths and the unanswered questions of
Mark, the Western Scholars and the Ghanaian
readers. 7.6.1 The strengths of Mark. 7.6.2 The
unanswered questions of Mark. The strengths of
the Western Scholars. i The Temptation of Jesus.
ii Jesus' Encounter with demons. The
unanswered questions of the Western Scholars. i
No remark on concerns raised by Mark. ii
Narrow View of Satan's power. The Strengths of
the Ghanaian Readers. i Satan. ii Jesus' Power.
iii Disease. iv Spiritual attacks and ways of
coping with these spirits. The unanswered
questions of the Ghanaian Readers. i Change in
World-view. Ambiguities in all the readings.
General Observation. Recommendations.
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BIBLIOGRAPHY. APPENDIX A. APPENDIX
B.
Abstract
The Gospel of Mark is a moving story especially
when one looks at the way Mark recounts Jesus'
struggle with evil, the extent of the power and the
fate of Satan and demons and the type of life the
followers of Jesus are to lead: whether a demon-
free life or a life of struggle with demons; and
how scholars interpret Mark's views today. This
thesis begins with a review of a debate between
J.M. Robinson and E. Best who hold divergent
views on Jesus' struggle with evil and the extent
and the fate of Satan's power and demons in
Mark. This is followed by a critical analysis of
Mark's views on the baptism and the temptation
narratives and Jesus' inauguration of the
Kingdom in a world dominated by Satan and its
implications. The review of Mark 3: 22-27 serves
as a background to the section that examines
Spirit Possession cases and the ways Jesus
exorcises these demons in Mark, bringing to light
Mark's views and the views of Western scholars.
This is followed by categorising diseases into
those caused by demons and those caused
naturally and how Jesus exorcises and heals these
diseases, demonstrating his power over evil. The
section on Evil in African Traditional Religion
focuses on the sources of evil and how evil is
eradicated from the traditional African society.
This is followed by a report of field research,
which took the form of Bible Studies among
Africans with the focus on Ghanaian Christians
from twenty one churches in London. The
purpose is to find out how these Christians whose
world-view approximates that of Mark, read and
interpret some texts in Mark. We were interested
in what Ghanaian Christians would make of these
texts because they might help us to see them as
Mark's readers would have seen them, and to
discover the issues and questions which they
would have brought to the texts. The final section
of the thesis brings together the views of Mark,
Western scholars and Ghanaian Christians
showing how these views complement each
other. The thesis calls on Western scholars not
only to guard against over-interpreting and
forcing one cosmology on Mark (because of the
diversity of views in Mark) but also to have an
anthropological study of societies that believe in
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the activities of Satanic powers. African scholars further calls on both Western and African
in general need to take cognisance of the scholars to do further research on the concerns
differences in African and the Markan world- raised by the Ghanaian readers, one of which is
views while African/Ghanaian Christians, in living in a world peopled by demons in the light
particular need to bear in mind that the spirit of Christ's engagement with Satan.
world of Mark was destined to be destroyed. It
WESTERINK 2014 (6SDB2018)
Herman Westerink
„Demonic possession and the
historical construction of melancholy and hysteria”, în
History of Psychiatry, vol. 25, nr. 3, 2014, pp. 335-349. (pdf.)
WISLICZ 2009 (6SDB2018)
Tomasz Wiślicz
„Talking to the Devil in the
Early Modern Popular Imagination”, în
Faith and Fantasy in the Renaissance.
Texts, Images and Religiom Practices.
Edited by
Olga Zorzi Pugliese/ Ethan Matt Kayaler.
Toronto. Centre for Reformation and Renaissance Studies,
2009, pp. 135-145. (pdf.)
WUIDAR 2008 (6SDB2018)
Laurence Wuidar
„Démons sonores dans l’Italie du XVIème siècle.
De la possession diabolique chantante aux
remèdes musicaux contre les esprits malins”, în
De Musica, XII, 2008, pp. 1-20. (pdf.)

SIMBOLISMUL ANGELO-DEMONOLOGIC

THROUP 2010 (6SDB2018)

Marcus Throup
„ Animais e anjos em Mc 1.13:
sugestões do Guerreiro Divino no deserto?/
Animals and Angels in Mark 1.13:
Hints of the Divine Warrior in the wilderness?”, în
Oracula, 6.11, 2010, pp. 29-39. (pdf.)

Resumo reafirmando a posição contrária. A associação de

Especialistas têm debatido a existência de uma “animais selvagens” com oposição ao povo de
tipologia Adão-Cristo em Mc 1.12-13. O Deus no AT e textos do período intertestamental
objetivo principal aqui é descrever e questionar será investigada a fim de demonstrar que os
os argumentos em favor desta leitura, “animais selvagens” em Mc 1.13, em termos da

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redação marcana, são símbolos apocalípticos de
oposição a Jesus. Por fim, como contribuição ao
debate, examina-se a relação dos ‘animais
selvagens’ e os anjos com Jesus neste perícope à
luz da tradição do Guerreiro Divino.
Abstract
Scholars have debated the presence or otherwise
of an Adamic typology in Mark 1.12-13. My
primary objective is to outline and critique the
main arguments for such typology, restating the
counter position. I will comment on the
association of wild animals with opposition to
God’s people in OT and Second Temple texts,
and show that the ‘wild animals’ in Mark 1.13 are
suggestive of danger, being in terms of Markan
redaction, symbols of apocalyptic opposition to
Jesus. Finally, as a contribution to the debate, I
will explore the relation of ‘wild animals’ and
angels to Jesus in the pericope, suggesting that it
may be understood against the background of the
Divine Warrior tradition.

VRĂJITORIA
EVANS 2014 (6SDB2018)
John F. Evans
„Death-Dealing Witchraft in the Bible?
Notes on the Condemnation of the `Daughters` in
Iezechel 13: 17-23”, în
Tyndale Bulletin, 65.1, 2014, pp. 57-87. (pdf.)

WITMORE 2007 (6SDB2018)

Michael Witmore
„The Lies Children Tell.
Counterfeiting Victims and Witnesses in
Early Modern English Witchraft.
Trails and Possesions”, (Cap. 5.) în
Pretty Creatures.
Children and Fiction in the English Renaissance.
Ithaca & London. Cornell University Press, 2007. pp. 171-211.
(pdf.)

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