By Esther Eidinow

Esther Eidinow units the printed query capsules from the oracle at Dodona part via part with the binding-curse drugs from around the historic Greek global, and explores what they could let us know approximately perceptions of and expressions of threat between usual Greek women and men, in addition to the insights they find the money for into civic associations and actions, and social dynamics. Eidinow follows the anthropologist Mary Douglas in defining `risk' as socially developed, in contradistinction to such a lot different old historians, who deal with risk-management as a fashion of dealing with goal exterior hazards. The publication encompasses a complete catalogue of all released texts from Dodona, in addition to the 159 curse pills mentioned, including translations of all texts.

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When Plato criticizes the wandering manteis whom he describes in the Republic (see above), he is concerned that their promises of purification might encourage wrongdoing. 33 Similarly, the attitude of the writer of the Derveni Papyrus, referred to earlier, who described those who make a profession out of rites, also needs to be handled with care. When he describes how those who consult these individuals are to be pitied ‘because it is not enough for them to have spent their money in advance, but they also go off deprived of their judgement’, he seems not to be finding fault only with those individuals who offer the service or profit from it.

This would make maritime loans closer to the modern financial arrangement of venture capital, rather than insurance. This kind of loan was quite different from the usual credit transactions that took place between family, friends, and neighbours in ancient Greek cities (so-called eranos loans). 39 It has been suggested that it was because maritime loans had a productive element that the charging of interest was justifiable, but this does not explain how they differed from other forms of business loan.

There were also magoi, goe¯teis (male, singular goe¯s) and goe¯tides (female), pharmakeis (male, singular pharmakeus) and (female) pharmakides (s. pharmakis), and epo¯doi, tetraskopoi, thaumatopoioi, and rizotomoi. 7 Attempts have been made to understand just what specific set of skills or ideal type may lurk beneath each label or each category. In some cases, tracing the roots of each term may be of some help: for example, epo¯doi were singers of incantations; tetraskopoi were ‘interpreters of wonders’; thaumatopoioi were ‘performers of wonders’; rizotomoi were probably herbalists, literally ‘rootcutters’.

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