SDB - SUMMA DÆMONICA BIBLIOGRAFIA Vol. 2, Nr. 1, Ianuarie 2019

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S.D.B. – vol. 2, nr. 1, ianuarie 2019
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
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„IATĂ CĂ OMUL A AJUNS CA NOI, CUNOSCÂND BINELE ȘI RĂUL” – Facere, 3, 22
SDB – SUMMA DÆMONICA

BIBLIOGRAFIA
vol. 2, nr. 1, Ianuarie 2019
Apariție lunară de prezentare tematico-alfabetică a credințelor

magico-teologice și conceptelor socio-filosofice despre apariția, existența și evoluția noțiunii
de rău, precum și a practicilor ritualice de evocare, invocare, exorcism și protecție expuse
cercetării de-a lungul timpului, în evoluția lor fenomenologică și din perspectiva diferitelor științe
ale modernității.
TEMATICON
S.D.B. – IUNIE-DECEMBRIE 2018
ANGELOLOGIA
CRESSWELL 2006/ DEM 6358 (4SDB2018); DANCIU DEMONOLOGIA AMERICANĂ
2017c (2SDB2018); DANCIU 2017d (2SDB2018); MENA 1998 (4SDB2018)
GODDARD 1996 (6SDB2018); JAMES 1997
(6SDB2018); LEAN 2006 (6SDB2018); LEITCH 2010 DEMONOLOGIA ANTICĂ
(6SDB2018); ORLOV 2009a (4SDB2018) BREMMER 2002 (4SDB2018); BETZ 1986
(4SDB2018); GASPARRO 2015 (4SDB2018); ORNAN
2004 (4SDB2018); RONAN 1992 (4SDB2018);
ANGELUS MALUS TIMOTIN 2012 (4SDB2018)
BERNO 2018 (3SDB2018); DANCIU 2015
(2SDB2018); DANCIU 2015a (2SDB2018); DANCIU
2016a (2SDB2018); DANCIU 2016e (2SDB2018);
DEMONOLOGIA ASIATICĂ
ANCUTA 2017 (6SDB2018); BURKE 2016
(5SDB2018); EVANS 2010 (5SDB2018); FERRARI
APOCALIPSA 2013 (3SDB2018); HENRY 1909 (5SDB2018); IRWIN
HAȘDEU 2017/ DEM 6281 (1SDB2018); ILIEV 2018 1907 (6SDB2018); JOHNSON 1999 (6SDB2018);
(4SDB2018); PORTELLI 1993/ DEM 6355 KENATARO 1995 (4SDB2018); LAURENCE 1914
(4SDB2018); PUETT 2015 (3SDB2018); (4SDB2018); ROBSON 2008 (6SDB2018); SHAH 1973
TENACE 1997/ DEM (4SDB2018) (4SDB2018)
BESTIAR DEMONOLOGIA BASMICĂ

BEDDARD 2016 (7SDB2018); CIOANCĂ 2017c BASM / IR 4689 (1SDB2018); BYSTRICKY 2015
(7SDB2018); GANE 2012 (6SDB2018); GUILEY 2005 (7SDB2018); CIOANCĂ 2013 (7SDB2018); CIOANCĂ
(7SDB2018); HELLER 2001 (4SDB2018); IONIȚĂ 2014 (7SDB2018); CIOANCĂ 2014a (7SDB2018);
1982 (4SDB2018); MATOS 2011 (4SDB2018);
CIOANCĂ 2015 (7SDB2018); CIOANCĂ 2016
ROTMAN 2014 (7SDB2018); SHYOVITZ 2014
(7SDB2018); SPOTO 2013 (7SDB2018); SUSETIYO (7SDB2018); CIOANCĂ 2017 (7SDB2018); CIOANCĂ
2012 (7SDB2018) 2017a (7SDB2018); CIOANCĂ 2017b (7SDB2018);
CIOANCĂ 2017d (7SDB2018); CIOANCĂ 2017e
DEMONOLATRIA (7SDB2018); CIOANCĂ 2018 (7SDB2018); CIOANCĂ
BLACK 1993 (4SDB2018); BOSE 1887 (4SDB2018); 2018b (7SDB2018); DANCIU 2015 (2SDB2018);
CULIN 1892 (4SDB2018); MINGANA 1916 DANCIU 2016b (2SDB2018); DANCIU 2016c
(4SDB2018) (2SDB2018); DANCIU 2017a (2SDB2018); DANCIU
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2017e (2SDB2018); DANCIU 2018/ CULT 6305

(2SDB2018); DANCIU 2018c/ DEM/6320 (3SDB2018); DEMONOLOGIA PROTESTANTĂ
MIRELA 2015/ DEM 6274 (1SDB2018) BUFFORD 1988 (5SDB2018)
DEMONOLOGIA BIBLICĂ DEMONOLOGIA SEMITĂ

BROWN 2011 (4SDB2018) DANCIU 2017 (2SDB2018); DANCIU 2017b
(2SDB2018); HOFFMEIER 1981 (3SDB2018);
DEMONOLOGIA CATOLICĂ SHAKED 2013 (6SDB2018); WEINGARTEN 1992
(3SDB2018)
CLAUDIA 2018 (7SDB2018); DEMON 1890
(5SDB2018); DUBREUIL 2010 (5SDB2018); DUMEA
2010/ DEM 6282 (1SDB2018); GOFF 1995/ DEM 1640
DIAVOLUL
PLANCY 1825 (4SDB2018)
(5SDB2018); GOFF 1995/ DEM 1641 (5SDB2018);
GRUIA 2008 (1SDB2018); HERZIG 2008 (7SDB2018);
HERZIG 2016 (7SDB2018); HERZIG 2016b
DICȚIONAR
PLANCY 1863 (4SDB2018)
(7SDB2018); HOTTON 2011 (5SDB2018); IOSUB
2015/ DEM 6314 (4SDB2018); MALENA 2011
DUALISM & EREZIE
(5SDB2018); PETERCĂ 2007 (4SDB2018); ROUX
BEAUSOBRE 2010/ IR 4624 (2SDB2018); BENKATO
2014 (5SDB2018); SCARAMELLI 1893 (5SDB2018); 2017 (3SDB2018); BURKITT 2008/ IR 3631
SPOTO 2012 (7SDB2018) (2SDB2018); CÂNTURILE 2009/ IR 3706 (2SDB2018);
DANCIU 2015b (2SDB2018); DESPRE 2009/ CRE
DEMONOLOGIA CREȘTINĂ 4580 (2SDB2018); FOUMESHI 2018 (4SDB2018);
BURNS 2018 (4SDB2018) GROZEA 2001/ IR 2786 (2SDB2018); HOELLER
2003/ IR 2948 (2SDB2018); IVANKA 2012/ CRE 5664
(2SDB2018); MAGNE 1995/ IR 1526 (2SDB2018);
DEMONOLOGIA EUROPEANĂ MANOLACHE 2000/ IR 3352 (2SDB2018); MANSEL
CONWAY 1878a (6SDB2018) 2008/ IR 3693 (2SDB2018); MONTGOMERY 1912
(4SDB2018); RUNCIMAN 2016/ IR 6076 (2SDB2018);
DEMONOLOGIA IUDAICĂ TARDIEU 1995/ IR 1044 (2SDB2018); VASILE 2006 /
ABELSON 2006/ IR 3425 (1SDB2018); AXINCIUC IR 3449 (2SDB2018); VERNETTE 1996/ IR 1952
2017/ IR 6270 (1SDB2018); CARTEA 2006 (1)/ OCU (2SDB2018)
3543 (1SDB2018); CARTEA 2006 (2)/ OCU 3333
(1SDB2018); CORDOVERO 2015/ OCU 6079 EXORCISMUL
(1SDB2018); FRÖHLICH 2010 (4SDB2018); ABRAMOVIC 2011 (5SDB2018); ADAPA 2016
HELMONT 2010/ OCU 4654 (2SDB2018); HUSS 2004 (6SDB2018); AMORTH 2010 (4SDB2018): ANTONI
(7SDB2018); IDEL 2001/ DEM 2750 (2SDB2018) 2017 (5SDB2018); BARBU 2009 (5SDB2018); BAWM
2018 (6SDB2018); BIGLIARDI 2006 (5SDB2018);
DEMONOLOGIA ORTODOXĂ BOHAK 2012 (5SDB2018); BOHAK 2012a
BACOIANIS 2014/ DEM 6401 (4SDB2018); IOAN (5SDB2018); BOHAK 2013a (5SDB2018); BOHAK
2018/ DEM 6321 (4SDB2018); KEISER 2017/ CRE 2013 (5SDB2018); BRACCINI 2017 (5SDB2018);
6318 (4SDB2018) BRESCIANI 2005 (5SDB2018); BRESCIANI 2005a
(5SDB2018); CACIOLA 2000 (5SDB2018);
DEMONOLOGIA PATRISTICĂ CAMPBELL 2014 (6SDB2018); CARROLL 1995
BARTELINK 1998 (5SDB2018); PONTICUL 1997/ (6SDB2018); CHAOJAN 2009 (6SDB2018);
DEM 1604 (2SDB2018); RESCIO 2014 (6SDB2018) COWARD 2016 (6SDB2018); DIESTE 2014
(6SDB2018); DIESTE 2014 (7SDB2018); DOHERTY
DEMONOLOGIA POPULARĂ ROMÂNEASCĂ 2012 (5SDB2018); DUMEA 2007 (4SDB2018); DUNI
COSMA 1942 CULT 6214 (1SDB2018); COSMA 2015 2003 (7SDB2018); EVANS 2011 (6SDB2018); EVANS
(1SDB2018); DANCIU 2018b (2SDB2018); GRUI 2007 2014a (6SDB2018); FORTEA 2017/ DEM 6283
(5SDB2018); IONIȚĂ 1982/ DEM 5810 (1SDB2018); (1SDB2018); GOODWIN 1990 (6SDB2018); GOLL
NIȚU 1998/ IR 3592 (2SDB2018); OIȘTEANU 1989 2010 (5SDB2018); GROB 2007 (5SDB2018); IGBARI
(6SDB2018); PANEA 2005/ LIT 6229 (3SDB2018); 2018 (6SDB2018); JOHNSTON 2015 (6SDB2018);
PĂDURARU 2012/ DEM 6284 (2SDB2018); TOGAN KLUTZ 1999 (5SDB2018); LAVENIA 2005
2004/ IR 6277 (2SDB2018); (5SDB2018); LOFSTEDT 2016 (6SDB2018);
MAGALHAES 2014 (5SDB2018); MASCRENGHE
2017 (5SDB2018); MULLER 2018 (5SDB2018);
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NEVIUS 1893 (4SDB2018); OAK 2010 (5SDB2018); MOARTEA

PARSONS 2005 (5SDB2018); RAJKUMAR 2007 ALEXIEV 2005/ DEM 5716 (4SDB2018);
(6SDB2018); ROGERS 2014 (5SDB2018); RUSU 2016 KASTENBAUM 2002 (4SDB2018); NICOLESCU
(5SDB2018); TAMM 2003 (5SDB2018); 2016/ DEM 6304 (2SDB2018);
TSCHAIKNER 1989 (5SDB2018); TWELFTREE
1981 (6SDB2018); TWELFTREE 1988 (5SDB2018); NECROMANȚIA
VERGOTE 1990 (5SDB2018); WEBER 2016 KRIPPNER 1987 (4SDB2018); LAURENCE 1907
(6SDB2018); WITMER 2009 (6SDB2018) (4SDB2018); VEGA 1999 (4SDB2018)
ÎNGERII RĂI NUMELE DIVINE

BULL 2017 (4SDB2018); MOPSIK 1989/ DEM 6359 ABRAHAM 2016 (5SDB2018); DANCIU 2018a
(4SDB2018); ORLOV 2009 (4SDB2018); REED 2004 (2SDB2018); ORLOV 2008 (4SDB2018)
(4SDB2018); STUCKENBRUCK 2014 (4SDB2018)
POSESIUNEA
MAGIA ADAMS 2012 (5SDB2018); BETTY 2005 (5SDB2018);
AUGE 2013 (5SDB2018); AUGE 2014 (5SDB2018); BOYER 1996 (5SDB2018); BOYER 1998 (5SDB2018);
BAILEY 2006 (7SDB2018); BOHAC 2009 CARTER 2000 (5SDB2018); CEARD 1994
(7SDB2019); CHAJES 2011 (7SDB2018); CHAJES (5SDB2018); CLEMENT 2004 (5SDB2018); COHEN
2014 (7SDB2018); CHAJES 2017 (7SDB2018); 2008 (5SDB2018); CORMICK 1992 (5SDB2018);
HERZIG 2011 (7SDB2018); LAURENCE f.a. CRAFFET 2015 (5SDB2018); DELMONTE 2016
(5SDB2018); DRESVINA 2012 (6SDB2018); DROUIN
(6SDB2018); MAGIA 2005/ DEM 3240 (2SDB2018);
2017 (5SDB2018); DURING 2008 (5SDB2018);
MANNING 2012 (5SDB2018); MANNING 2014 FRANKFURTER 2010 (7SDB2018); FRIEDEN 1990
(5SDB2018); MANNING 2014a (5SDB2018); (6SDB2018); GREGOIRE 2010 (5SDB2018);
MINNIYAKHMETOVA 2015 (7SDB2018); GUILLEMAIN 2011 (5SDB2018); HALLOI 2012
SCHWARTZ 2005 (6SDB2018); SCHULTZ 2006/ (5SDB2018); HERDMAN 2016 (5SDB2018);
OCU 6294 (2SDB2018); VĂDUVA 1997/ DEM 6176 HONTHEIM 2013 (5SDB2018); HOULE 2018
(2SDB2018); WEBSTER 2012/ OCU 6295 (2SDB2018) (5SDB2018); INNES 2014 (6SDB2018); KEENER 2010
(5SDB2018); KWABENA 2006 (6SDB2018);
LANGLEY 1980 (5SDB2018); LAVENIA 2011
MAGIA ANTICĂ (5SDB2018); MĂRCULESCU 2015 (7SDB2018);
DANCIU 2016 (2SDB2018); DANCIU 2016d ROSENBERG 2007 (5SDB2018); RESTA 2016
(2SDB2018); DANCIU 2017e/ CULT 6319 (5SDB2018); SAGNE 2009 (5SDB2018); SARTIN 2016
(3SDB2018); DILLON 2007 (4SDB2018) (5SDB2018); SCRIPCARU 2017 (5SDB2018);
SERSCH 2013 (5SDB2018); SLUHOVSKY 2007
MAGIA EUROPEANĂ (5SDB2018); STUCKENBRUCK 2013 (5SDB2018);
COOPER 2001 (4SDB2018); MAGIC 1852 SUTTER 1921 (5SDB2018); TARABOUT 1999
(4SDB2018); MATHEISEN 1995 (4SDB2018); (5SDB2018); WESTERINK 2014 (6SDB2018);
PENNICK 1992 (4SDB2018) WISLICZ 2009 (6SDB2018); WUIDAR 2008
(6SDB2018)
MAGIA POPULARĂ ROMÂNEASCĂ
CRISTESCU 2003/ DEM 2939 (4SDB2018); MARIAN RĂUL
2010/ DEM 6398 (4SDB2018); MARIAN 1996/ DEM CARUS 2015/ DEM 6077 (1SDB2018); CIARAMELLI
6298 (4SDB2018); URSACHE 2006/ IR 4903 1995 (5SDB2018); FLANDORFER 2017 (5SDB2018)
(4SDB2018); ZAFU 2018 (4SDB2018)
SATANISM
MANTICA LEWIS 2001 (4SDB2018)
CARTE 2008/ DEM 6354 (4SDB2018); DUNWITCH
2002 (4SDB2018); GLEADOW f.a. (4SDB2018); SIMBOLISMUL ANGELO-DEMONIC
GUINAN 2018 (4SDB2018); MODREANU 1994/ OCU COLE 2002 (5SDB2018); MURADOVA 2008
6351 (4SDB2018); PORTER 2017 (4SDB2018); (4SDB2018); PRACTICAL (4SDB2018); SQUIER
SKINNER (4SDB2018); TEDLOCK 2006 (4SDB2018) 1851 (4SDB2018); THROUP 2010 (6SDB2018)
MEDICINA MAGICĂ VRĂJITORIA

VOEKS 1993 (4SDB2018); ZALEWSKI 1999 ALLY 2015 (4SDB2018); APOSTOLIDES 2007
(4SDB2018) (5SDB2018); BROWN 1970 (5SDB2018); CHAJE 2003
(7SDB2018); CLARE 2016 (7SDB2018); DAVIES 2004
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(7SDB2018); DUNI 2016 (7SDB2018); EVANS 2014 DEM 2613 (4SDB2018); MOLITOR 1991/ DEM 0045
(6SDB2018); GARCIA 2012 (7SDB2018); HAINING (2SDB2018); PERCEC 2017/ DEM 6293 (2SDB2018);
1972 (7SDB2018); HERZIG 2003 (7SDB2018); REPRESSION 2010 (5SDB2018); SUMMERS 1926
HERZIG 2012 (7SDB2018); HERZIG 2018
(4SDB2018)
(7SDB2018); OSTLING 2016 (7SDB2018);
MĂRCULESCU 2012 (7SDB2018); SABRINA 2001
(7SDB2018); SPOTO 2010 (7SDB2018); SRSIC 2016 VRĂJITORIA ȚIGĂNEASCĂ
(7SDB2018); TAL 2016 (5SDB2018); WITMORE 2007 CIREȘICA 2000/ DEM 6353 (4SDB2018)
(6SDB2018)
WICCA
VRĂJITORIA EUROPEANĂ LEWIS 1999 (4SDB2018)
ANKARLOO 2002 (4SDB2018); BROWN 1889
(4SDB2018); DUNN 2017 (4SDB2018); GILLOT 2001/
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TEMATICON
ANGELOLOGIA
BURNS 2018 1SDB2019; RASIMUS 2013 1SDB2019
BESTIAR
LUCARELLI 2017a 1SDB2019; SALAYOVA 2017 1SDB2019
DEMONOLOGIA EUROPEANĂ
GORDON 2013 1SDB2019; GREGORICKA 2014 1SDB2019; PARVANOV 2016 1SDB2019; STANKOVA 2016
1SDB2019; WOTHERSPOON 2010 1SDB2019
DEMONOLOGIA SEMITĂ
CRIPPA 2017 1SDB2019; GARCIA 2010 1SDB2019; HEDVIG 2011 1SDB2019; KOENIG 2011 1SDB2019;
KOUSOULIS 2011 1SDB2019; LUCARELLI 2009 1SDB2019; LUCARELLI 2010 1SDB2019; LUCARELLI
2010a 1SDB2019; LUCARELLI 2011 1SDB2019; LUCARELLI 2012 1SDB2019; LUCARELLI 2013 1SDB2019;
LUCARELLI 2013a 1SDB2019; LUCARELLI 2017 1SDB2019: ROCCATI 2011 1 SDB 2019; SZPAKOWSKA
2011 1SDB2019; VIANO 2016 1SDB2019
DICȚIONAR
BANE 2010 1SDB2019
MAGIA
ALBEROLA 2014 1SDB2019; BOHAK 2009a 1SDB2019; FRUTOS 2016 1SDB2019; OTTO 2019 1SDB2019;
POPA 2018 1SDB2019
RĂUL
ARCARI 2012 1SDB2019; PLESE 2014 1SDB2019; ROMER 2013 1SDB2019; ROMER 2014 1SDB2019
SIMBOLISMUL ANGELO-DEMONIC
BERECKI 2012 1SDB2019
ANGELOLOGIA
BURNS 2018 1SDB2019
Dylan M. Burns
„Magical, Coptic, Christian:
The Great Angel Eleleth and the 'Four Luminaries' in
Egyptian Literature of the First Millennium CE” (pp. 141-162), în
The Nag Hammadi Codices and Late Antique Egypt,
vol. XII/ 2018.
Ed. by Hugo Lundhaug and Lance Jenott. (pdf.)
RASIMUS 2013 1SDB2019
Tuomas Rasimus
„The Archangel Michael in Ophite Creation Mythology”, în
Jewish and Christian Cosmogony in Late Antiquity
Edited by Lance Jenott/ Sarit Kattan Gribetz
Tübingen. Mohr Siebeck, 2013, pp. 107-125. (pdf.)
Fragment
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„Second Temple Jewish traditions about the demiurge itself derives from Jewish traditions
archangel Michael are multiform and depict him, about the Angel of the Lord, who came to be seen
for example, as the principal angel, conqueror of as a veritable “second power in heaven” by
Satan, and guardian of Israel. Among other certain Jews and Samaritans in the Second
things, such traditions have contributed to the Temple period. Due to some “social dynamics,”
presentations of Christ in the Book of Revelation which Fossum does not specify, some of these
and of the principal angel Metatron in later Jews and Samaritans turned their angelic viceroy
Jewish literature. What is less wellknown, and into a demonic figure opposed to God. Fossum
often neglected in scholarship, is the contribution further argues that, among the Gnostics, at least
that these Michael traditions have made to the Saturninus and the Ophites regarded Michael as
presentation of the demonic creator Yaldabaoth the demiurge, and that Yaldabaoth’s leonine
in Gnostic literature. Jarl Fossum is among the shape in Ophite mythology derives specifically
few scholars who have taken this idea seriously. from apocalyptic and magical traditions about
According to him, the concept of the Gnostic Michael” (pp. 107-108).
BESTIAR
LUCARELLI 2017a 1SDB2019
Rita Lucarelli
„The Donkey in the Graeco-Egyptian Papyri”, în
Languages, Objects, and the Transmission of the Rituals
An Interdisciplinary Analysis on Ritual Practices
in the Graeco-Egyptian Papyri (PGM)
Edited by Sabina Crippa/ Emanuele M. Ciampini,
Edizioni Ca`Foscari, 2017, pp. 89-103. (pdf.)
Abstract magical papyri, those spells of the PGM corpus,

In ancient Egyptian religion, the donkey is where the mention of the donkey or of parts of its
generally associated to Seth and to its body and fluids occurs, are listed and discussed
manifestation as a donkey and in the Graeco- in relation to the magical and ritual meaning of
Egyptian papyri Seth and the donkey are also the donkey/ass within the PGM. In particular,
commonly identified with Typhon. However, in two thematic groups of spells will be
a few spells the donkey occurs as a ritual and distinguished: those where the donkey is clearly
sacrificial animal, not necessarily in relation to associated to the Egyptian god Seth and the
the god Seth but just as an example of materia Greek Typhon, and those where the animal
magica. In this article, on the basis of Betz’s seems to be only an example of “material
English translation of the Graeco-Egyptian magica”.
SALAYOVA 2017 1SDB2019

Andrea Salayová
„Animals as Magical Ingredients in Greek Magical Papyri:
Preliminary Statistical Analysisof Animal Species”, în
Graeco-Latina. Brunensia, vol. 22, nr. 1, 2017, pp. 191-206. (pdf.)
Abstract results provided by the statistical analysis. Main

The focus of this study, which is based on a research questions are: How many papyri spells
detailed analysis of Greek magical papyri, is to contain at least one animal ingredient? Which
research, how the animal ingredients were used animals were used the most as an ingredient?
within the sphere of magic in the antiquity and Which animal body parts were prevalent in
what further information can be drawn. This papyri spells? Were the animal body parts used
paper serves as a preliminary review of the in spells chosen based on analogy? Answering
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these questions can help us understand the study was Betz’s edition of The Greek magical
connection of animals to magic, and determine if papyri from 1986, compared to Preisendanz’s
some animals were considered to have more Papyri Graecae magicae: Die griechischen
magical power than others. A key source for this Zauberpapyri from 1928.
DEMONOLOGIA EUROPEANĂ
GORDON 2013 1SDB2019
Stephen R. Gordon
The Walking Dead in Medieval England:
Literary and Archaeological Perspectives
(Teză de doctorat)
University of Manchester, 2013. 277 p. (pdf.)
Abstract (discussed in chapter four) was utilised to protect

The aim of this study is to analyse the popular the living from the pestilential dead is given
perception of the walking dead – ‘revenants’ – in special consideration. The aim of chapter five,
medieval England, using both written and then, is to analyse the evidence for the fear of the
archaeological sources. The opening chapter errant corpse in mortuary and landscape contexts.
defines the methodology for conducting an In short, I argue that smaller (unwritten)
interdisciplinary investigation into literary and traditions could be improvised within the
material ‘texts’. Chapter two investigates the prevailing habitus of the local community to
strategies used by the Church to prescribe the form idiosyncratic patterns, or ‘rhetorics’, of
rules for a ‘good’ death performance. This will apotropaic response.
include a brief overview of the evolution of the
Western funerary rite from the Roman period to Contents
the fifteenth century. The third chapter examines List of Figures 4; Abbreviations 6; Abstract 11;
the specific codicological placement of the Declaration 12; Copyright Statement 12;
revenant narratives in William of Newburgh’s Acknowledgements 13; 1. Introduction 14; Ghost
Historia Rerum Anglicarum (c.1198), and Belief: An Overview 15; Defining the Walking
explores the theological, political and cultural Dead 18; Chronological Boundaries 19;
contexts which prompted their transcription and Chronological Boundaries: The Twelfth Century
circulation. This examination of the ‘social logic’ 24; Geographical Boundaries 27; Literature
of the walking dead will include a critical Review 29; Aims of Study 38; Methodology 39;
analysis of the ‘Buckingham Ghost’ narrative. Interdisciplinarity: the ‘Anti-Method’ 41;
Motifs of pestilence and the spreading of Designing a Method: ‘Texts’ and the Illusory
social/physical disorder, so evident in the Divide 47; Designing a Method: Orality,
William’s Historia, are investigated in chapter Aurality, and Book 48; Theory of Practice 54;
four. The percipients’ negotiation of religious Sources 61; Chapter Overview 63; Conclusion
doctrine, humoural theory, and the traditions of 66; 2. Pattern and Performance in Medieval
‘folk’ medicine will be used to explicate why Attitudes to Death 69; Aim of Chapter 70;
some revenants were considered contagious. The Labyrinths and Knots in Christian Exegesis 72;
relationship between the somatic experience of Christian Funerary Rite: Origins 77; Christian
the revenant attack and the ‘nightmare’ is also Funerary Rite: Late Medieval 80; Preaching and
given consideration in this chapter. The final the Maintenance of the ‘Pattern’ 89; Untangling
section of this study involves an exploration of the Knot: The Dance of Death 92; Conclusion 99;
the material strategies used to allay the walking 3. The Walking Dead and the Historia Rerum
dead. I contend that it is indeed possible to draw Anglicarum 101; The Northern Church: A
intertextual analogies between the written Historical Review 103; Cultural Networks and
sources and unusual/deviant burial practices. The the Truthfulness of Ghosts 105; Revenants and
way in which medico-magical knowledge Wonders 109; The Revenant Stories in Context
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112; The ‘Buckingham Ghost’ in Context 120; 167; Charcoal and Ash Burial 169; Pillow-
Conclusion 130; 4. Disease, Nightmares and the Graves 173; Grave Goods 176; Positive Burial
Walking Dead 132; Contagion, Decay and the Innovations: A Synthesis 181; Archaeology and
Body 133; Humours and Ill-Health 137; Sin and the Dangerous Dead 183; Liminal Burials 185;
Ill-Health 141; Nightmares: An Introduction Staking/ Weighing the Body/ Prone Burial 194;
144; Canonical Nightmares 147; Insular Cremation and Decapitation 200; Apotropaic
Tradition and the Nightmare 155; Nightmares Grave Goods 203; Stones 204; Metal 209;
and Revenants 162; Conclusion 165; 5. The Conclusion 211; 6. Conclusion 213; Appendix
Archaeology of the Walking Dead: The Grave 219; Bibliography 234; Figures 265.
GREGORICKA 2014 1SDB2019
Lesley A. Gregoricka/
Tracy K. Betsinger/ Amy B. Scott/ Marek Polcyn
Apotropaic Practices and the Undead:
A Biogeochemical Assessment of Deviant Burials in
Post-Medieval Poland
Plos One, nr. 26, november 2014, pp. 1-24 (pdf.)
Abstract tested using radiogenic strontium isotope ratios

Apotropaic observances-traditional practices from archaeological dental enamel. 87Sr/86Sr
intended to prevent evil-were not uncommon in ratios (50.7112¡0.0006, 1s) from the permanent
post-medieval Poland, and included specific molars of 60 individuals reflect a predominantly
treatment of the dead for those considered at risk local population, with all individuals interred as
for becoming vampires. Excavations at the potential vampires exhibiting local strontium
Drawsko 1cemetery (17th–18th c. AD) have isotope ratios. These data indicate that those
revealed multiple examples (n56) of such deviant targeted for apotropaic practices were not
burials amidst hundreds of normative interments. migrants to the region, but instead, represented
While historic records describe the many local individuals whose social identity or manner
potential reasons why some were more of death marked them with suspicion in some
susceptible to vampirism than others, no study other way. Cholera epidemics that swept across
has attempted to discern differences in social much of Eastern Europe during the 17th century
identity between individuals within standard and may provide one alternate explanation as to the
deviant burials using biogeochemical analyses of reason behind these apotropaic mortuary
human skeletal remains. The hypothesis that the customs, as the first person to die from an
individuals selected for apotropaic burial rites infectious disease outbreak was presumed more
were non-local immigrants whose geographic likely to return from the dead as a vampire.
origins differed from the local community was
PARVANOV 2016 1SDB2019

Petar Parvanov
Medieval deviant burials from Bulgaria (7-th – 14-th centuries)
(Teză de doctorat)
Budapest. Central European University, May 2016, 195 p. (pdf.)
STANKOVA 2016 1SDB2019
Vesela ValerievaStankova
Dying to Become the Un-Dead.
A Comparative Study Between the Icelandic Draugar and the
Bulgarian Vampire
(Teză de master)
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Reykjavik. Háskóli Íslands. Hugvísindasvið.

Viking and Mediaeval Norse Studies, 2016
79 p. (pdf.)
Abstract bókmenntum sem byggir á frumhræðslu sem

Stories of revenants have been the topic of afturgöngur standa fyrir. Í ritgerðinni verður
various fields of study. Mostly they are regarded gerður samanburður átveimur tegundum
as plot devices in literature or as one of the main afturgangna, íslenska drauginumog вампир frá
representatives of the horror genrethat exploits Búlgaríu. Dregnir verða fram sameiginleg
the primal fear which they represent. This thesis einkenni þessara fyrirbæra, svo sem útlit, hvernig
will compare two types of revenants: the verjast skal þeim og hvernig unnt er að losa sig
Icelandic draugr and the Bulgarian вампир. við þær. Því verður haldið fram að í báðum
Specific traits the two traditions have in common hefðum komi fram svipaður hugmyndir um
will be identified, such as their appearance, the dauðann, sálina, líf eftir dauðann, auk sams konar
apotropaic methods used to protect against them vitneskja um líffræðileg ferli í líkinu eftir
and the different ways they are disposed of. It dauðann. Reynt verður að komast að því hvort
will be suggested that the two traditions display samfélögin tvö –Ísland á miðöldum og Búlgaría
similar beliefs: in death, the soul, the afterlife, as á síðari öldum –deildu líkan átrúnað á
well as shared observations of the physiological yfirnáttúruleg fyrirbæri.
processes in corpses. An attempt will be made to
see whether these two societies –the Icelandic in Table of Contents
the Middle Ages and the Bulgarian in more Abstract 2; Acknowledgements 3; Introduction
recent times –believed in similar supernatural 6; A Study through the Decades 8; Recognizing
phenomena. the Un-Dead 10; The Bulgarian Vampire 18; An
Overview and Some Characteristics 18; A
Abstract Singular Being Made from Multiple Others 23;
Sögur af afturgöngum hafakomið við sögu í The Icelandic Revenant 28; An Overview and
margvíslegum rannsóknum. Oftast er litið á þær Some Characteristics 28; How to Dispose of
sem lið í frásagnarflettu í bókmenntaverkum og One’s Revenants 37; Conclusion 45;
sem einn helsta fulltrúa óhugnaðar í Bibliography 49; Appendix 56.
WOTHERSPOON 2010 1SDB2019

Dorothy Ivey Wotherspoon
The Vampire Myth and Christianity
(Teză de master)
Winter Park, Florida. Rollins College. Hamilton Holt School.
Master of Liberal Studies Program, May 2010, 70 p. (pdf.)
Introduction (fragment) vampire myth is the utter persistence with which

„The vampire has been a horrific figure in humanity transforms and redefines it into a
mythology from early civilization up to the modern form that is relevant for current times.
modern age. The vampire calls on our most The most current television, motion picture, and
primitive instincts as humans and our fascination book depictions of the vampire are influencing
with fear and safety, death and eternal life, pain mainstream and popular culture to believe that
and pleasure, hatred and love, certainly bodies vampires are nothing more than misunderstood
and blood, but most of all it brings forth the creatures with super-human qualities that make
unremitting human intrigue with superstition and for the perfect friend, lover, or spiritual
has done so for centuries. It is a myth that confidant. Charliane Harris in The Southern
transcends both culture and region. Perhaps one Vampire Mysteries details the exploits of
of the most interesting characteristics of the vampires who have proclaimed their existence
| 12 |
and right to equality under the law. The story and his female human love interest, Bella. The
takes place in a backwater town in Southern sexual tension between Edward and Bella is
Louisiana. Co-existence is made possible palpable. Bella, however, must strike a balance
because the creation of synthetic blood negates between sexual curiosity and Edwards’s natural
their need to feed on humans. The novel series is instinct to feed on her. This mass media portrayal
bursting with sex between humans and the of the vampire myth is only one of the most
undead and vampire bars where humans seek to recent examples of the human need to perpetuate
be fed on. Vampire blood called “V” is the new the myth into present times with enormous
drug of choice for the living that desire to escape commercial success. Why is a mythological
reality. Home Box Office bought the rights to figure that should incite fear and repugnance now
Harris’s work and turned True Blood into a the dark hero of popular culture? Scholar Joseph
critically acclaimed television series for mature Campbell suggests that it is the very nature of
audiences. A widely popular book series mythology to evolve as humankind and
currently enjoyed by people young and old is the civilization advances” (pp. 6-7)
Twilight Series by Stephanie Meyer. This story
chronicles a group of vampires in the far Table of Contents
northwest United States who secretly co-exist Acknowledgments 5; Introduction 6; Chapter 1:
with humans and choose a “vegetarian” pattern Historical Origins of yhe Vampire Myth 12; The
of eating. This diet consists of hunting and Pre-Christian Vampire 15; Vampires in the Early
feeding on panthers, grizzly bears, and other Christian Era 19; Chapter 2: Implementations of
various wild animals instead of humans. Meyer’s the Vampire Myth 28; Christian Burial 28; The
vampires do not need sleep and only stay out of Vampire and Sex 38; Witchcraft 41;
the sun because they sparkle in sunlight. In order Lycanthropy 45; Inquisition 49; Chapter 3: The
to keep their existence secret, these vampires stay Balkan Vampire and Dracula 52; Chapter 4: The
in areas that are persistently overcast. The main Vampire Sightings in the Seventeenth and
attraction of the Twilight Series is the dynamic Eighteenth Centuries 56; Conclusion 63;
tension between the vampire boyfriend, Edward, Bibliography 66.
DEMONOLOGIA SEMITĂ
CRIPPA 2017 1SDB2019
Sabina Crippa/ Emanuele M. Ciampini (eds.)
Languages, Objects, and the Transmission of Rituals
An Interdisciplinary Analysis on Ritual Practices in the
Graeco-Egyptian Papyri (PGM)
Edizioni Ca’Foscar, 2017, 121 p. (pdf.)
Table of contents element and a bearer of meaning. The study of

„Avant-propos” manuals of ritual practices, summae and
Philippe Borgeaud – 7 encyclopaedias ante litteram of knowledge and
„Heterogeneity and Rituals skills allows to develop new and interdisciplinary
The Means of Transmission of Knowledge and suggestions for the history of ideas and the
Contacts between Cultures” beginnings of scientific thought.
Sabina Crippa – 9
Abstract The international project Multima. „Una cultura/ Molte culture: modelli e
Languages, Objects, and the Transmission of memoria”
Rituals. An interdisciplinary analysis of some Emanuele M. Ciampini – 15
unresearched ritual practices in the Greco- Abstract The culture of the Graeco-Egyptian
Egyptian papyri (PGM) aims at exploring papyri is one of the best evidences of the
contacts between cultures, languages and rituals transmission of ancient patterns in the Late
in Antiquity, starting from a composite material Antiquity. The role of the pharaonic culture in
whose heterogeneity is analysed as a basic this passage can be recognized in the wide
| 13 |
diffusion of Egyptian elements – mainly from

magical texts, but also from other textual „Protective Statues for Home and Workshop
typologies – in this rich collection. Also the use The Evidence for Cross-Cultural Contact in
of Greek and demotic for the redaction of the the Greek Magical Papyri”
papyri is an expression of the linguistic Christopher A. Faraone – 59
background of the late period Egypt, where the Abstract The Greek magical papyri, especially
local idiom is now used in the temple, while the the longer handbooks from Upper Egypt, reflect
Greek is the language of the administration. The a good deal of cross-cultural mixture, but often
origin of this complex tradition can be found it this is not some form of free association, but
the Ramesside Egypt, whose religious doctrines rather a series of additions to or translations of
focused the inner nature of the divine world and one culture’s traditional ritual or ritual object in
the multiplicity of its manifestations. order to adapt or update it to new circumstances.
This process is especially apparent in two recipes
„La selección de encantamientos en un libro in the famous Paris Magical Papyrus (PGM IV)
de magia Sobre la autoridad acreditada en el for small wax statuettes designed to protect or
PGM VII” prosper houses or shops. In each case, the creator
Raquel Martín Hernández – 21 of the recipe begins with a well known domestic
Abstract PGM VII is a Greek magical handbook talisman drawn from a single cultural tradition –
which was composed by its principal scribe very an image of the Egyptian god Pantheos or the
carefully. The disposition and selection of Roman god Mercury with his money sack – and
prescriptions speak about the composition of the then adds divine names or details drawn from
formulary with a plan in mind. In this article, the other traditions that reveal the cross-cultural
spells attributed to an author of prestige will be currents in the late-antique environment in which
analyzed in order to put in question the belief that he worked. These additions are, moreover, often
the magical handbooks written only in Greek acts of translation, for example, renaming the god
demand a familiarity with international authors depicted or giving him a new epithet.
while the Demotic handbooks demand only for
national authorities. PGM VII shows a preferred „Traditions pharaoniques et papyrus grecs
use of Hellenistic recognized authorities to “sale” magiques L’exemple du début Papyrus
better the prescriptions of the formulary, a Mimaut (P. Louvre N 2391 = PGM III)”
marketing strategy that speaks of the “taste” of Yvan Koenig – 79
the potential readers Abstract If the Ancient Pharaonic Traditions are
well attested in PGM, they display a great variety
„Appréhender les influences multiculturelles of utilisations: new elaborations on ancient
sur les papyrus magiques grecs Résultats, pharaonic themes, prolongation of magical
limites et perspectives de l’étude des pratices of the pharaonic period, importance of
marqueurs d’identité culturelle” magical names. But the names no more refer to a
Magali de Haro Sanchez – 37 personal divinity, but to different aspects of a
Abstract This paper offers a methodological transcendant and abstract God, who caracterises
study aiming to define discriminative markers of the Late Antiquity.
cultural identity for the Greek magical papyri,
based on the external and internal typologies of „The Donkey in the Graeco-Egyptian Papyri
these texts. Without claiming to be exhaustive, Rita Lucarelli 89
this research is intended to provide a new La trasmissione transculturale di letteratura
perspective to the debate on multiculturalism magico-religiosa nell’Egitto antico”
which is becoming increasingly prominent in the Alessandro Roccati – 105 (v. BESTIAR).
studies on ancient magic.
| 14 |
GARCIA 2010 1SDB2019

Juan Carlos Moreno García
„Oracles, ancestor cults and letters to the dead:
the involvement of the dead in the public and
private family affairs in Pharaonic Egypt”, în
Perception of the Invisible:
Religion, Historical Semantics and the Role of Perceptive Verbs
A. Storch (ed.), Rüdiger Köppe, Cologne, 2010, p. 133-153. (pdf.)
HEDVIG 2011 1SDB2019
Győry Hedvig
„Some aspects of magic in ancient Egyptian medicine”, în Ancient
Egyptian Demonology:
Studies on the boundaries between the Demonic and the
Divine in Egyptian Magic
P. Kousoulis (ed.), OLA 175, Leuven, 2011, pp. 151-166. (pdf.)
Fragment on a concatenate protocol of empirical
„The Egyptian medical papyri have shown that observation and magical applications which was
the ancient Egyptians were masters in drug deeply rooted in the religious system of beliefs
therapy, in applying ointments or arranging and practices. The two facets, experiment and
bandages, and in recognising the internal and belief, were regarded as equally important. The
external features of various infections and practitioner had to come in terms with not only
diseases. Their results were well known and the physical symptoms of the disease, but also the
appreciated even outside Egypt — some of them supernatural cause of illness. In many cases he
were also transferred through Graeco-Roman and had to repel the demonic influence that caused
Arab medicine into European healing art. The the disease and restore its harmful effect” (p.
Egyptian approach to medical therapy was based 151).
KOENIG 2011 1SDB2019
Yvan Koenig
„Between order and disorder:
a case of sacred philology”, în
Ancient Egyptian Demonology:
Fragment other words, the notions of good and evil in

„The theme of the specialized conference, ancient Egypt cannot be superposed on those of
“Egyptian Theology and Demonology: Studies our societies, precisely because in ancient Egypt
on the boundaries between Divine and Demonic the gods can be at the origin of evil. In the
in Egyptian Magic”, the acts of which this book magical texts, the gods are exactly on the same
presents, leads us to precise that contrary to level as dangerous dead or ghosts. All of them are
societies based on monotheistic revealed beings who may seriously endanger human life”
religions, we cannot oppose a world of a good (p.121). (pdf.)
god to nefast demonic beings. Or, to put it in
| 15 |
KOUSOULIS 2011 1SDB2019

Panagiotis Kousoulis
“The demonic lore of ancient Egypt:
questions on definitions”, în
P. Kousoulis (ed.), OLA 175, Leuven, 2011, pp. ix-xxi. (pdf.)
LUCARELLI 2009 1SDB2019
Rita Lucarelli
„Popular Beliefs in Demons in the Libyan Period:
The Evidence of the Oracular Amuletic Decrees”, în
The Libyan Period in Egypt.
Historical and Cultural Studies
Into the 21th – 24th Dynasties:
Proceedings of a Conference at Leiden University,
25-27 October 2007
G.P.F. Broekman/ R.J. Demarée/ O.E. Kaper (Eds.)
Nederlands Instituut voor Het Nabije Oosten
Leiden/ Peeters/ Leuven, 2009, pp. 231-239. (pdf.)
Rita Lucarelli
„Demons (benevolent and malevolent)”, în
UCLA Encyclopedia of Egyptology
Jacco Dieleman, Willeke Wendrich(eds.).
Los Angeles, 2010, pp. 1-10. (pdf.)
Abstract: so much characterize what these demons are as

According to ancient Egyptian belief, the created identify whatthey do. From the perspective of
world was populated by humans, spirits humans, their behavior can be benevolent and
ofdeceased humans, deities, and a host of malevolent.Two main classes of demons can be
supernatural beings whose identities were recognized: wanderers and guardians.
neverprecisely defined. The Egyptian language Wandering demonstravel between this world and
refers to the first three categories as, respectively, the beyond acting as emissaries for deities or on
rmT,Ax or mwt, and nTr, but lacks a proper term their own accord.They can bring diseases,
for the fourth class. Egyptians nonetheless nightly terrors, and misfortune and are therefore
recognizedthe existence of these beings, and we basically malevolent.Guardian demons are tied
are therefore justified in studying them as an to a specific locality, either in the beyond or on
ontologicalcategory. Instead of defining earth, and protect theirlocality from intrusion and
“demons” as a uniform group, the Egyptians pollution; as such, their function is rather
gave specific namesand occasionally physical benevolent. In the Late andPtolemaic and Roman
attributes to its individual classes and members. Periods, they came to be regarded as deities in
These names andassociated iconography do not their own right and receivedcult.
| 16 |

Rita Lucarelli
„The guardian-demons of the Book of the Dead”, în
British Museum Studies in Ancient Egypt and Sudan, nr. 15, 2010,
pp. 85–102, (pdf.)

Rita Lucarelli
„Demonology during the Late Pharaonic and
Greco-Roman Periods in Egypt”, în
Journal of Ancient Near Eastern Religions, nr. 11, 2011,
pp.109–125. (pdf.)
Abstract later reinterpretations of the demonic guardians

This paper gives an overview of the beliefs in of the doors and regions of the netherworld as
demons as perceived by the ancient Egyptians described in the so-called Book of the Dead.
during the later phases of the Pharaonic period Through this and other examples taken from
and under the Greco and Roman rule. It focuses iconographic and textual sources mentioning
in particular on the so-called “guardian demons” demons, it is discussed how the conception and
represented and named on the walls of the ritual practices concerning “demons” changes
Ptolemaic temples such as the temple of Hathor significantly in Greco-Roman Egypt as
at Dendera. These figures of protectors are in fact compared to the earlier Pharaonic period.

Rita Lucarelli
„The so-called vignette of Spell 182 of the Book of the Dead”, in
Herausgehen am Tage.
Gesammelte Schriften zum altägyptischen Totenbuch
R. Lucarelli, M. Müller Roth and A. Wütrich (eds.)
Harassowitz Verlag, Wiesbaden 2012, pp. 80-111. (pdf.)
Rita Lucarelli
„Ancient Egyptian Demonology:
Studies on the Boundaries between the Demonic and the
Divine in Egyptian Magic ed. by Panagiotis Kousoulis” (review), în,
Magic, Ritual, and Witchcraft, vol. 8, nr. 1, Summer 2013,
pp. 99-105. (pdf.)
Fragment theoretical discussion on the nature and function
„This volume collects the papers presented at a of demons in society and religion, with the
symposium on ancient Egyptian demonology second one focusing on magic and rituals. This
held in Rhodes in 2003. Despite the publication second section would perhaps have been better
delay, the assembled essays deal with still up-to- placed at the beginning of the book in order to
date issues in demonology and magic. As serve as general introduction on magic before
mentioned in the introduction (xv), the two getting into the more specific topic of the ancient
sections of the book reflect the two main Egyptian beliefs in demons and of the magical
thematic sessions of the symposium: the first one rituals directed to them” (p. 99).
(‘‘Demons and Personification’’) dealing with a
| 17 |

Rita Lucarelli
„Towards a Comparative Approach to Demonology in Antiquity:
The Case of Ancient Egypt and Mesopotamia”, în
Archiv fur Religionsgeschichte, vol. 14, nr. 1, September 2013,
pp. 11-25. (pdf.)
Abstract Egypt and Mesopotamia,”held on April 23,

This essay provides a general introduction to 2012 at the Institute for the Study of the Ancient
demonology in antiquity as well as a focus on World of New York University, contained in the
ancient Egypt and Mesopotamia. It is also meant first section of this volume. Questions of the
as an introduction to those papers which were definition and function of demons in ancient
originally presented at the international Egyptian and Mesopotamian civilizations are
conference titled Evil Spirits, Monsters and raised and discussed in light of a comparative
Benevolent Protectors: Demonology in Ancient approach to the study of ancient religions.

Rita Lucarelli
„Illness as Divine Punishment:
The Nature and Function of the Disease-Carrier Demons in
the Ancient Egyptian Magical Texts” (cap. 4), în
Demons and Illness from Antiquity to the Early-Modern Period
Edited by Siam Bhayro and Catherine Rider.
Liede – Boston, Brill, 2017, pp. 53-60. (pdf.)
ROCCATI 2011 1 SDB 2019

Alessandro Roccati
„Demons as reflection of human society”, în
Fragment originated in the earliest periods of the Egyptian
„The ancient Egyptians organised the divine history and was maintained under a ritual
world according to the patterns of mankind, perspective throughout thousands of years.
therefore an enquiry into its arrangement may Among the rituals against demons, the Apopis
convey some additional evidence in order to Book must be highlighted. It is dated in the
implement our knowledge of trends related to the Ramesside period, according to a copy preserved
ancient cultural anthropology. The various at Turin, regardless of variations in use and
categories of demons were associated with the meaning. At that time it was echoed by some
lower people in the Egyptian society or the spells in the Book of the Dead, with the purpose
enemies. The demons are mostly observed under to ward off dangerous beings in the thereafter.
a negative light and they were executed during Also, relevant curses are found in “magical
the courses of specific execration rituals, which books” from the same environment, e.g. P.
were equally performed against divine demons Chester Beatty VIII, book V.3 They are not yet
and the opponents of the pharaoh. The demons in the hell, what they will eventually
performative role of the pharaoh is a feature that become later: they have a function, like armed
| 18 |
guards, but they have no hopeless existence, like

damned souls” (p. 89).
SZPAKOWSKA 2011 1SDB2019
Kasia Szpakowska
„Demons in the Dark:
Nightmares and other Nocturnal Enemies of Ancient Egypt”, în
Fragment hostile dead. While today we call these events

„The dream in ancient Egypt functioned as a “anxiety dreams” or “nightmares” and consider
liminal zone between the land of the living and them psychological phenomena, the Egyptians
the farworld. However, dreams and nightmares blamed them on external monsters or demons
were also phenomena over which the dreamer crossing over from the other side. These entities
had little control, and their permeable boundaries included the dead, and here it appears that the line
allowed both the divine and the demonic between the justified transfigured dead, and the
inhabitants of the beyond access to the visible malevolent unjustified dead might not have been
world. Sometimes the result was a beneficial an immutable one. Drawing upon both textual
experience, as is attested in New Kingdom royal and material evidence primarily from the New
texts and elite hymns that relate the awe-inspiring Kingdom, this paper will explore the identity and
contact a dreamer could have with a god or a nature of the hostile entities who dared to disturb
goddess. But another more disturbing belief was the sleep of the living and the methods for their
that dreams could also allow the vulnerable repulsion” (p. 64).
sleeper to be watched or even assaulted by the
VIANO 2016 1SDB2019

Maurizio Viano
The Reception of Sumerian Literature in the Western Periphery
Venezia. Edizioni Ca’ Foscari - Digital Publishing, 2016
427 p. (pdf.)
Abstract Sumerian literature is best known through the

This book investigates the transmission of Old Babylonian texts, to which countless studies
Sumerian literature to Syria and Anatolia (i.e. the were dedicated, while the subsequent period is
Western periphery) during the Late Bronze Age. poorly known and has been neglected by scholars
Sumerian is the most ancient language so far for the scarcity of sources. Nevertheless, the Late
documented and remained for about three Bronze Age is extremely important for the
millennia the language of culture in Sumerian literature because the process of
Mesopotamia for its association with scribal selection and modification of texts that ended up
education. With the end of the Old Babylonian in the first millennium canonization started in
period, Sumerian literary and lexical texts were this period. Therefore, this book aims at filling a
disseminated to regions outside Mesopotamia. gap in our comprehension of the history of
The volume, however, is not limited to the Sumerian literature. The primary objective of this
documentation stemming from peripheral sites book is the identification of the tradition of texts
but also includes a comprehensive study of discovered in the Western periphery in
contemporary Mesopotamian sources, i.e. comparison with second and first millennium
Middle Babylonian and Middle Assyrian. Mesopotamian sources. The subject has been
| 19 |
approached from different perspectives, taking 1.1.7.10 MS 3323 65

into account philological, cultural, and historical 1.1.8 Unidentified Literary Texts 66
aspects. 1.1.8.1 3N-T 195 66
1.1.8.2 CBS 4615 66
Table of contents 1.1.8.3 CBS 13990 66
Abbreviations 17 1.1.8.4 CBS 19831 66
Bibliographical Abbreviations 17 1.1.8.5 N 3783 + N 5031 66
Philological Abbreviations 21 1.1.8.6 N 4529 66
Introduction 23 1.1.8.7 UM 29-13-543 67
1 Middle Babylonian Sumerian Literary, 1.1.8.8 UM 29-15-944 67
Liturgical and Magical Texts 33 1.1.8.9 UM 29-16-383 67
1.1 Text Analysis 37 1.1.8.10 BM 81700 67
1.1.1 Divine Narratives 37 1.1.8.11 VAT 17223 67
1.1.1.1 Enlil and Ninlil 37 1.1.8.12 VAT 17224 67
1.1.1.2 Enlil and Sud 41 1.1.8.13 VAT 17357 67
1.1.1.3 Inana and An 42 1.1.8.14 VAT 17563 67
1.1.1.4 Inana’s Descent to the Netherworld 42 1.1.8.15 IM 13365 68
1.1.1.5 Lugal-e 43 1.1.8.16 MS 3362 68
1.1.1.6 Angim 43 1.1.8.17 MS 3405 68
1.1.2 Royal Narratives 44 1.1.8.18 Unpublished Extract Tablets 68
1.1.2.1 Sargon and Ur-Zababa 44 1.1.9 Emesal Liturgies 69
1.1.3 Royal Praise Poems 45 1.1.9.1 Eršaḫuĝa to Enki – BM 78164 69
1.1.3.1 Šulgi B 45 1.1.9.2 Balaĝ to Enlil 70
1.1.3.2 Šulgi O 46 1.1.10 Incantations 71
1.1.3.3 Hymn to Šulgi – PBS 1/1 11 47 1.1.10.1 Udug-ḫul Tablets VII-VIII 71
1.1.3.4 Lipit-Ištar A 49 1.1.10.2 Incantation to Utu 73
1.1.3.5 Lipit-Ištar and the Plow – Lipit-Ištar F 1.1.10.3 Kiutu-incantation – HS 1512 75
50 1.1.10.4 BM 54692 76
1.1.3.6 Praise Poem of Ḫammu-rābi 52 1.1.11 Omina 76
1.1.4 Divine Praise Poems 53 1.1.11.1 UM 29-13-542 76
1.1.4.1 Enlil A 53 1.1.12 Royal Inscriptions 77
1.1.4.2 Inana C 54 1.1.12.1 Kurigalzu’s Statue Inscription 77
1.1.5 Types of Songs 56 1.2 The Middle Babylonian Sumerian Literary
1.1.5.1 The Song of the Plowing Oxen 56 Tradition 78
1.1.5.2 A Litigant’s Prayer 56 2 Middle Assyrian Sumerian Literary, Liturgical
1.1.6 Wisdom Texts 57 and Magical Texts 87
1.1.6.1 The Instructions of Šuruppak 57 2.1 Text Analysis 90
1.1.6.2 The Instructions of Ur-Ninurta 58 2.1.1 Divine Narratives 90
1.1.6.3 Counsels of Wisdom 60 2.1.1.1 Lugal-e 90
1.1.6.4 The Three Ox-Drivers from Adab 61 2.1.1.2 Angim 95
1.1.6.5 The Fowler and his Wife 62 2.1.1.3 The Creation of Mankind – KAR 4 97
1.1.7 Proverbs 63 2.1.2 Divine Praise Poems 99
1.1.7.1 CBS 8039 63 2.1.2.1 Ninisina C – KAR 15 - KAR 16 99
1.1.7.2 N 3395 63 2.1.2.2 Hymn to Ninurta – KAR 97 100
1.1.7.3 N 3783 + N 5031 63 2.1.2.3 A Hymn to Ninurta with Ethical
1.1.7.4 N 5447 64 Instructions – KAR 119 102
1.1.7.5 UM 29-16-561 64 2.1.3 Proverbs 103
1.1.7.6 Ni 679 64 2.1.3.1 KAR 103 103
1.1.7.7 VAT 17353 64 2.1.3.2 VAT 10810 103
1.1.7.8 MS 2065 65 2.1.4 Emesal Liturgies 104
1.1.7.9 MS 3310 65 2.1.4.1 Balaĝ-prayer to Enlil – KAR 375 104
| 20 |
2.1.4.2 Ritual Eršemma(?) to Enlil dutu-gen7 4.2.9 Sandhi 183

e3-ta – KAR 9+ 107 4.2.10 Short Writings 183
2.1.5 Tukulti-Ninurta Texts 109 4.3 Phonetic Alterations 186
2.1.5.1 Prayer to Assur for Tukulti-Ninurta I 4.3.1 Consonants 186
109 4.3.1.1 Stops 186
2.1.5.2 A Praise Poem of Tukulti-Ninurta I 112 4.3.1.2 Nasals 197
2.1.6 Incantations 114 4.3.1.3 Trills and Laterals 204
2.1.6.1 Udug-ḫul Tablet XIII-XV – KAR 24 (+) 4.3.1.4 Sibilants 204
BM 130660 114 4.3.2 Vowels 209
2.1.6.2 Kiutu Incantation for Bīt rimki ‘Third 4.3.2.1 Alterations of a 209
House’ – LKA 75 116 4.3.2.2 Alterations of u 212
2.1.6.3 Incantation of the Mīs pî-ritual Tablet III 4.3.2.3 Alterations of e 213
– VAT 10038 119 4.3.2.4 Alterations of i 217
2.1.6.4 Rm 376 119 4.4 Other Alterations 221
2.1.6.5 KAR 91 120 4.5 Concluding Remarks 224
2.1.6.6 YOS 11 74 121 5 Sumerian Literary and Magical Texts from
2.1.6.7 KAR 333 121 Ḫattuša 229
2.1.7 Unidentified Texts 121 5.1 Babylonian Script Tablets 229
2.1.7.1 KAR 113 121 5.1.1 Monolingual Incantations – CTH 800 229
2.1.7.2 BM 121117 121 5.1.2 KBo 36 19 (CTH 812) 235
2.2 The Middle Assyrian Sumerian Literary 5.1.3 KBo 36 21 (CTH 801) 235
Tradition 122 5.1.4 KBo 13 37 (CTH 813) 235
3 Corpora of Sumerian Literary Texts from the 5.1.5 KBo 14 51 (CTH 813) 236
Western Periphery 131 5.2 Assyro-Mitannian Script Tablets 237
3.1 The Corpus of Sumerian Literary Texts 5.2.1 Collection of Udug-ḫul Incantations –
from Ḫattuša 131 CTH 805.1 238
3.2 The Corpus of Sumerian Literary Texts 5.2.2 CTH 805.2-3 244
from Emar 135 5.2.3 KUB 4 16 246
3.3 The Corpus of Sumerian Literary Texts 5.2.4 CTH 794 247
from Ugarit 137 5.2.5 KUB 34 3 249
4 Unorthographic Writings 141 5.2.6 KUB 37 127 250
4.1 List of Unorthographic Writings 147 5.2.7 KUB 37 95 250
4.1.1 Ḫattuša 147 5.3 Hittite Script Tablets 250
4.1.1.1 Babylonian Script Tablets 147 5.3.1 The Hymn to Iškur-Adad ‒ CTH 314 251
4.1.1.2 Assyro-Mitannian Tablets 151 5.3.2 The Message of Lu-diĝira to his Mother ‒
4.1.1.3 Hittite Script Tablets 152 CTH 315 256
4.1.2 Emar 155 5.3.3 Edubba E – KUB 57 126 265
4.1.2.1 Syrian and Syro-Hittite Script Tablets 5.3.4 The Letter of Lugal-ibila to Lugal-nesaĝ
155 267
4.1.3 Ugarit 159 5.3.5 Nergal D – KUB 4 7 271
4.1.3.1 Babylonian Script Tablets 159 5.3.6 KUB 4 41 273
4.1.3.2 Ugarit Script Tablets 160 5.3.7 KUB 4 26 (+) HT 13 (+) KUB 37 112 273
4.2 Graphic Alterations 165 5.3.8 Incantation to Utu – KUB 4 11 274
4.2.1 Homophony 165 5.3.9 KUB 4 24 275
4.2.2 Syllabification of Logograms 168 5.3.10 KUB 37 111 275
4.2.3 CvC-signs for Cv-C(v) – Cv-vC 172 5.3.11 KBo 1 18 279
4.2.4 Additional Vowels 173 5.3.12 KUB 4 23 279
4.2.5 Scriptio Plena 177 5.3.13 KUB 34 4 280
4.2.6 Additional Consonants 179 5.3.14 KBo 36 20 280
4.2.7 Analytic Writings 180 5.3.15 ABoT 1 43 280
4.2.8 Bindings 180 5.3.16 KBo 36 17 280
| 21 |
5.3.17 KBo 19 98 280 7.1.4 Collection of Incantations – AuOrS 23 27

5.3.18 KBo 36 24 281 329
5.3.19 KUB 4 10 281 7.1.5 AuOrS 23 58 330
5.4 Unplaceable Fragments 281 7.1.6 AuOrS 23 59 330
5.4.1 KUB 37 41 281 7.1.7 AuOrS 23 61 330
5.4.2 KUB 37 92 283 7.2 Hittite Script Tablets 330
5.4.3 KBo 36 14 283 7.2.1 The Message of Lu-diĝira to his Mother
5.4.4 KBo 36 18 283 331
6 Sumerian Literary and Magical Texts from 7.3 Ugarit Script Tablets 331
Emar 285 7.3.1 A Prayer for a King – RS 79.25 331
6.1 Syrian School Texts 285 7.3.2 The Ballad of Early Rulers – RS 23.34+ -
6.1.1 A Prayer for a King – E 775 - RS 79.25 RS 25.424 331
285 7.3.3 Enlil and Namzitarra – AuOrS 23 47 331
6.2 Syro-Hittite School Texts 298 7.3.4 The Message of Lu-diĝira to his Mother
6.2.1 The Ballad of Early Rulers 298 332
6.2.2 Enlil and Namzitarra 310 7.3.5 The Letter of Lugal-ibila to Lugal-nesaĝ
6.2.3 The Fowler ‒ E 768 - E 769 - E 770 313 332
6.2.4 The Letter of Sîn-iddinam to Utu – TBR 7.3.6 The Fox and the Hyena – RS 86.2210 332
101 314 7.3.7 Collection of Incantations – AuOrs 23 21
6.2.5 Unidentified Literary Text – E 776 316 334
6.2.6 Udug-ḫul Tablet III – E 729 316 7.3.8 AuOrS 23 13 336
6.2.7 Udug-ḫul Tablet IV – E 790 318 7.3.9 AuOrS 23 67 336
6.2.8 Tsukimoto Incantation - E 730 319 7.3.10 AuOrS 23 68 336
6.2.9 Saĝ-geg Incantation – E 732 321 8 The Sumerian Literary Tradition at Ḫattuša
6.2.10 Unidentified Udug-ḫul Incantation – E 337
731 321 8.1 Literary Texts 337
6.2.11 E 733 – Msk 74107q 321 8.2 Incantations 339
6.2.12 E 740 321 8.3 Tablet Format 343
6.2.13 E 743 322 8.4 Tradition and Reception 345
6.2.14 E 744 322 8.5 Archival Distribution 349
6.2.15 E 745 322 8.6 Concluding Remarks 359
6.2.16 E 751 - E 752 - E 746 322 9 The Sumerian Literary Tradition at Emar and
6.2.17 E 756 322 Ugarit 361
6.2.18 Bilingual Incantations – E 757 - E 763 - 9.1 Literary Texts 361
E 764 323 9.2 Incantations 365
6.2.19 Phonetic Sumerian Incantations – E 734 - 9.3 Bilingual Texts 367
Msk 74148f 323 9.4 Tradition and Reception 368
6.2.20 Fragments of Incantations 323 9.5 Archival Distribution and Scribes 376
6.2.21 Unidentified Text – E 777 323 9.5.1 Emar 376
7 Sumerian Literary and Magical Texts from 9.5.2 Ugarit 377
Ugarit 325 9.6 Concluding Remarks 379
7.1 Babylonian Script Tablets 325 10 Conclusions 381
7.1.1 The Ballad of Early Rulers - Proverbs Toward a History of Sumerian Literature in the
from Ugarit – RS 25.130 325 Late Bronze Age
7.1.2 Hymn to Enki (?) – AuOrS 23 28 327 Bibliography 387
7.1.3 Collection of Incantations – AuOrS 23 25 Index of Cuneiform Sources 405
327
| 22 |
DICȚIONAR
BANE 2010 1SDB2019
Bane Theresa
Encyclopedia of Vampire Mythology
McFarland & Company, Inc., Publishers.
Jefferson, North Carolina, and London, 2010, 209 p. (pdf.)
Preface the dinner table we discussed what we learned

„I am a vampirologist—a mythologist who that day and it seems to me that nothing brought
specializes in cross- cultural vampire studies. my parents greater joy than when the whole
There are many people who claim to be experts family became deeply involved in a conversation
on vampire lore and legend who will say that they where all of our cumulative knowledge was
know all about Vlad Tepes and Count Dracula or pooled, compared, and debated. Obviously at
that they can name several different types of some point in my youth I discovered the
vampiric species. I can do that, too, but that is not mythology of the vampire went beyond Bram
how I came to be a known vampirologist. Stoker’s Dracula, although I cannot honestly say
Knowing the “who, what and where” is one when it happened. I had always wanted to be an
thing, but knowing and more importantly author, and some years ago I set out to write a
understanding the “why” is another. Throughout trilogy of vampire novels. I knew then that I did
history, every culture of man has had an not want my vampires to be just like all the
incarnation of the vampire, a being responsible fictional vampires that were already out there; I
for causing plagues and death. A hobbyist or wanted my vampires to be less like Ann Rice’s
enthusiast may know that the hili is a vampiric vampires and more like the original mythology.
creature who hunts the Xhosa people of Lesotho, What started out as what was going to be just a
South Africa, and to be certain it is a rather little bit of looking into the subject matter quickly
obscure bit of trivia. But knowing the “why” of became a full- time endeavor lasting five years.
the hili is what a vampirologist does. Why did the At the end of my research what I had written was
Xhosa people of that region of South Africa not a trilogy of books about a fictional vampire
develop their vampire the way they did? Why but rather a compendium of vampire lore.
does the hili look the way it does? Why is it an Through self-examination, I can say that I love
indiscriminate killer, attacking anyone at any the vampire because there is always something
time of the day or night? Why are the vampires new to discover, that its mystery still exists.
that live due west completely different in every Every time an ancient piece of parchment is
way? Why do they not cross into each other’s found or newly translated there is the potential
territories? I know the answers to all these for an undiscovered species of vampire to be
questions because I have delved into the history, named or for a new story to be told about a type
anthropology, psychology, sociology, and we already know to exist. In the past there have
religious studies of just about every culture I been books both rare and expensive that have
could get my hands on. One of the questions I am been kept out of the reach of most researchers
frequently asked is how I ever came to be either because the researchers lacked the clout to
interested in vampires. I am always hesitant to have access to them or because the books were
answer because as simple a question as it may locked up tight in a distant library. However,
seem, the answer, like the vampire itself, is with today’s technology these books are being
complex. For me, there was no single event that transcribed and scanned into electronic
sparked a sudden interest, no chance meeting documents so that everyone, no matter his
with someone who inspired me. As best as I can reason, income level, or academic credentials,
trace it back, my parents were people who can have access to them. What was once
encouraged learning and valued education in forbidden or lost knowledge is now posted in
their children. At least once a week we would go PDF format on the Internet. I love the idea that
to the library, returning home with a hodgepodge there will always be one more book to read and a
of books on various subjects. Each night around new discovery to be made. As a researcher this
| 23 |
excites me—this is why I love the vampire. To is a popular misconception that vampires can
take on the task of writing an encyclopedia, on only come out at night as the light of day is said
any subject, is tremendously exciting and to be most deadly; however, this is hardly the
daunting. My very first order of business had to case for the sixtysome species of vampire that are
be how I intended to establish what specific said to originate on the Greek isles. There it
information it was going to contain as well as seems that many of their vampires are
how inclusive it was going to be. My intent was particularly deadly at noon, when the sun is at its
to make a reference book that pulled together the apex. The Aztecs of ancient Meso- America had
disseminated knowledge from all over the world, vampiric gods as well as vampiric demons in
from all cultures of people, from our ancient their pantheon, and so do the Hindus, whose
ancestors to our modern kinsmen. Additionally, I religion is just as old but still practiced today
wanted my book to not only be useful to the throughout the world. Nor is the vampire a
serious- minded academics that would need my stagnant creature, as the pishtaco of Peru has
book for their own varied research but also been evolving in appearance and hunting tactics
something that could appeal to fans. To achieve throughout the written history of the Andean
this goal I committed myself to not exclude any people. What, then, do all these different species
culture, religion, or people from any historical of vampires, from all around the world, have in
time period and to report the facts for each entry common? The answer is simple: basic human
without any personalization, dramatization, fear. No matter when or where, how it hunts or
emphasis, or hyperbole. In doing so, I could what it hunts, the vampire attacks that which man
ensure that each entry would be treated equally considers most precious. The reason that there is
with a measured level of professional dégagé. no single definition of a vampire is because each
My next task was perhaps more difficult, for to culture of people, from their various time periods
write an encyclopedia about vampires one has to and from their various locations, has feared
have a clear definition of what a vampire is. Most different things. The vampire has become man’s
interesting, there is not a pre-existing or fear manifest; as man has evolved, so too has the
commonly accepted idea, let alone a singular, all- vampire. What is culturally important to one
encompassing definition that clearly says what a people is not necessarily so to another. Because
vampire is, specifically. That being the case, I of this, I used the definition that each unique and
would have to create one and apply it even- diverse culture throughout history used; I let the
handedly against all potential entries for the people who lived with their fears dictate to me
book. This was more difficult than it sounds as what a vampire is. With my definition of a
what is considered a vampire in modern- day vampire as fixed as it ever could ever be, I had to
Brazil would not in side- by- side comparison be determine if fictional vampires were to be
considered a vampire by the ancient Celts of included. A “fictional” vampire is, for the sake of
Ireland—and yet, each of these mythical beings classification, a vampire that is the creation of an
are by their people’s standards every bit a author or group of creative- minded individuals.
vampire. For starters, not all vampires are These fictional characters were deliberately not
undead, that is, the animated corpse of a human included. As fond as I am of Joss Whedon and
being, such as the brykolakas of Greece. There his vampires, they will not be represented here. It
are mythologies where a living person is a would be impossible to publish a book containing
vampire, such as with the bruja of Spain. Not all those creations considered the most popular
vampires are considered evil; the talamaur of fictional vampires, let alone all of them. Only
Australian lore is not only a living person but time will tell what, if any, vampire characters
may choose to be a force of “good.” Not all from various forms of entertainment will one day
vampires survive on human blood; the grobnik of be considered “historically relevant.” I do not
Bulgarian lore feeds strictly on cattle and animal believe that the time has come to make that call.
carcasses. Not even blood is a requirement; the Also not included in this encyclopedia are those
algul of Arabic lore consumes rice while the gaki homicidal individuals, mass murderers,
from Japan can feed off either samurai topknots cannibals, sadists and serial killers who have
or the thoughts generated while one meditates. It displayed vampiric tendencies. These types of
| 24 |
people are not only irrelevant to the vampire as a Greensboro.) I did, however, include those
mythological being but are themselves not vampiric creatures, such as the chupacabra of
vampires. The tag “vampire” is often applied to Mexico, that are culturally noteworthy and
individuals who consume human blood, like Fritz historically pertinent. This species of vampire
Haarman, the “Vampire of Hanover,” most often has been sighted since the 1500s and has long
by the media in an attempt to sensationalize a been part of the history and mythology of its
story. People who have a blood fetish and kill to people. Whenever possible, at the end of each
fulfill it, like Elizabeth Bathory, the “Blood individual entry I have included the source
Countess,” for instance, are not considered material I used so that it may be referenced by
vampires. She did not consider herself a vampire. others. I went back to the oldest source I could
Her peers did not consider her a vampire. She had find to confirm what was written and tried to
nothing in common with how a vampire is consult the most authoritative works available.
created, lives, or hunts. She had no powers or Much of the information I discovered about
special physical abilities that one would consider vampires was taken from a wide array of sources
vampire-like. She was a living, breathing, on different subjects that appeared in scholarly
historical person and clearly not a vampire. I also studies and folklore journals, not the New Age or
did not include cryptozoological creatures, such the occult section of the bookstore. It took me
as the Vampire Beast of Greensboro which is five years of intensive research to gather the
alleged to be an A.B.C. (alien big cat) that attacks information I would need to sit down and write
livestock, draining them of their blood. Pumas, or this book. Sometimes a single piece of
mountain lions as some people call them, were information came from one book and another
once native to North Carolina. The state’s tidbit from another. No one entry came from any
Department of Wildlife Management stands firm single book. A complete bibliography is provided
on the fact that there are no big cats living there at the back for the reader who wants to learn more
in the wild. Isaac Harrold, a section manager for or start his or her own research. For ease of
the North Carolina Wildlife Resources readability, I have used SMALL CAPS for cross-
Commission, has assured me that although the references. I find that crossreferencing is
NCWRC continues to investigate numerous important, particularly when it comes to the
reported cougar “sightings” every year, “there is reader’s desire to learn more. Crossreferences let
no documented physical evidence to suggest that them know that additional information is
a population of wild eastern cougars continues to available and that it is right there at their
exist in North Carolina. In the absence of any fingertips. To complement this, there is a
physical evidence to the contrary, it is our thoroughly exhaustive index that can be found at
position that wild cougars do not exist in the the very back of the book. Compiled here, in this
state.” Regardless of the NCDW’s stance, scores one place, is a list of terms any researcher would
of hunters and eyewitnesses report seeing these ever need to look up in this encyclopedia. There
cats every year; often these claims are are an untold number of nonfiction books about
accompanied by blurry photos of the beast itself the vampire, and although I cannot personally
or of its tracks. On the one hand, it would seem vouch for even the smallest percentage of them,
ridiculous to argue that there are panthers in the there are several books that I consider to be
mountains and piedmont of North Carolina. On relevant and worth reading. All are nonfiction
the other hand, eyewitness reports and blurry and the information that they contain is fairly
photographs do make one wonder if they are timeless. For example, the history of ancient
indeed real. The standard, as it were, must be Rome has been written and is well established.
maintained. Furthermore, the Vampire Beast of Although new bits of information may come
Greensboro has only been sighted and reported along or a new understanding of situations may
since the early 1950s, and although it is most be brought to light, Edward Gibbon’s book The
certainly a part of local history, it is neither History of the Decline and Fall of the Roman
culturally significant nor mythologically Empire, first published in 1781, is still a valid
relevant. (The complete story of this vampiric historical reference book. Matthew Bunson’s The
creature can be found my book Haunted Historic Vampire Encyclopedia offers readers a good
| 25 |
mixture of mythological and fictional vampires psychology, parapsychology, and translation.

as does J. Gordon Melton’s The Vampire Book: Also I would like to thank Gina Farago, my beta-
The Encyclopedia of the Undead. Rosemary reader extraordinaire; June Williams, who was
Ellen Guiley’s The Complete Vampire instrumental in my pronunciation guides; and
Companion: Legend and Lore of the Living Dead especially my husband, Glenn, who makes my
covers mythological and fictional vampires as writing and being an author possible. To you all
well as the real or living vampires, those who live I extend my heartfelt thanks. I couldn’t have done
the “vampire lifestyle.” As mentioned, these it without you” (pp. 1-5).
books present varying amounts of information
about fictional vampires from books, movies and Introduction
television. While it is interesting and „Vampire.
entertaining, this material is irrelevant to the To those people who believe that there are such
mythology and history of the vampire and not creatures in the supernatural, bloodsucking
appropriate for this encyclopedia. Naturally, predators who stalk mankind in the night, just
Montague Summers’ books The Vampire, His hearing this word aloud in a crowded room
Kith and Kin, The Vampire in Lore and Legend instantly draws their attention to the speaker. All
and The Vampire in Europe are “must- reads” for eyes turn to face him as their bodies tense up,
anyone who takes their vampire lore seriously. becoming like a herd of deer in the communal
Be advised, however, that Summers was a very process of deciding whether or not to bolt.
religious individual and oftentimes conveyed his Perhaps there is still some primitive part of our
feelings when not adding outright his own brain that is hardwired yet into fearing this life-
Christian opinion. I am personally fond of taking entity of the night. Modern man, for all his
Orenlla Volta’s The Vampire, although it does achievements and developments in the fields of
not go into great depth on the various species of science and technology, knows that there is no
vampires; what it does offer, however, is such thing as a vampire, and yet ... there is that
wonderful insight into the human psyche as it little voice in the back of our heads or in the
relates to the vampire. A similar comment can be twitch we get in the bottom of our stomachs at
made for the book written by Ernest Jones, On night that whispers, “But what if...” Then, there
the Nightmare. Perhaps I am especially fond of are those people who hold a deep-rooted
these two books because they dwell less on the fascination with the vampire; to them the
“who, what and where” and focus more directly vampire is not a monster seeking lives to claim in
on the “why.” I am frequently asked the age- old sadistic acts of terror and violence night after
question “Do you believe that vampires are eternal night. Rather, the image they fancy is that
real?” and time and again my answer is an of a poor Byronic figure in need of
unhesitating and unwavering “No, I do not.” My understanding, compassion, and love. To the fans
rational and scientific self cannot accept their of paranormal romance, the vampire with his
existence. I do not believe that there are animated hundreds of years of sexual experience to draw
corpses wandering the countryside and dark from is a near perfect lover: passionate, dominant
alleys looking for suitable prey to lure into a quiet and seductive—it loves only her, wants only her,
shadow so that they may sustain their life by needs only her, the one person who can save him
consuming a human’s blood. That is not to say from an isolated, dismal and droning eternity of
that I do not experience the same cultural fears as loneliness. I would think that the fewest number
my fellow man; I just do not lay the blame for the of people think “parasitic life form” when they
manifestations of those fears on the vampire. All heard the word “vampire”; perhaps this one word
the same, just in case I am wrong, don’t take is the rogue exception of Occam’s Razor, the
candy from any strangers. On that note, I would principle that the simplest and most logical
like to express my appreciation to those in the answer is most likely the correct one. Seeing a
field who went before me, a list too long to bat flying at night, who among us truly thinks,
present in its entirety but is comprised of those “There is a creature that eats 8,000 mosquitoes a
editors, artists, and historical experts who work night, and without it we’d all have died of malaria
in occult research, paranormal investigation, by now.” It may be safe to say that the opposite
| 26 |
is true, that we see a bat and think illness and vampires. In an attempt to gain the upper hand on
death, all words akin to the vampire because it the undead and help bring the widespread disease
has always been blamed as the carrier for such under control it is speculated that the
horrors. Since the dawn of man, there has been gravediggers who buried plague victims took
the belief in supernatural vampires. Just like matters into their own hands. Matteo Borrini of
flood myths, every society has had vampire the University of Florence in Italy found the
myths as well. In fact, one of the earliest pieces skeletal remains of a woman who had a brick
of writing that archeologists have discovered was wedged into her mouth, a telltale sign that it was
not a love poem, recipe, or a religious text but assumed that she was a vampire. Borrini believes
rather a magical spell written around 4000 B.C. that the gravediggers would have returned to the
It is alleged to have been written by a mother in mass grave with more bodies for burial after a
an attempt to keep her child safe from the attack two- or three-day absence. It would have been at
of the EKIMMOU, a type of vampiric spirit that that time that they would have noticed that one of
even then was considered to be an ancient evil. A the corpses, a woman, had apparently chewed
February 13, 1892, article in the New York Times through her burial shroud. He also suspects that
discusses ad nauseam some ancient letters the men would have noticed what would have
transcribed between the Assyrian monarch, appeared to look like fresh blood on her lips and
Dusratta, king of Mitain, to Amenophis III, king teeth as well as on the remains of her shroud. Five
of Egypt. Dating from around 1500 B.C., these hundred years ago it was commonly believed and
letters discuss the arrival of envoys and widely accepted that vampires spread the plague
ambassadors. What makes the letters so valuable by chewing their own burial shrouds while they
is that they contain 500 lines of Acadian and lay in their graves, that this act somehow
Babylonian ideas regarding the belief of witches mystically spread the plague to their surviving
and maligned spirits that haunt man kind. The family members. The gravediggers thought that
article even translates into English for its readers’ placing the brick in the mouth of the vampire
pleasure most of an incantation used to exorcize prevented the creature from continuing to chew
a demon as well as a complete translation for a on its shroud and thereby saved the lives of an
brief magical formula for use against ten untold number of people. The “blood” that the
different types of devils, including LILITH and gravediggers must have seen was in fact not
the EKIMMOU: blood but rather bodily fluids loaded with
I hold aloft the torch, set fire to the images enzymes escaping the corpse, some of which
Of Utukku, Schedu, Rabisu, Ekimmou, apparently bubbled up from the mouth and, being
Lamastu, Labasn, Achahaza, mildly acidic, dissolved part of the shroud. By
Lila, Lilitu of the maid Lilu, the time the brick would have been placed in the
Of all that is hostile, that attacks me. jaws of the corpse, that stage of decomposition
May their smoke mount heaven, would have already passed, so if the gravediggers
May their sparks cover the sun, ever did check on their vampire, they would have
May the priest, the son of the god Ea, break their been very pleased with themselves to have seen
spell. that the remedy worked. Hardly an isolated
Often reality and the perception of reality are two incident, this folkloric custom was also practiced
very different things. It seems highly unlikely in Poland and through the Greek isles. Shards of
that there ever were such beings, or that the pottery know as POTSHERD would have been
ancient Babylonians, Egyptians and Inuits all inscribed with the words INNK (“Jesus Christ
could develop and fear this very same vampire at conquers”) by a priest before being placed in the
about the same time, and yet they did. To be mouth of the deceased. Vampires are without a
certain, this is not proof that vampires such as the doubt the single most adaptable monster that
EKIMMOU once existed, only that ancient man mankind has ever dreamt up. Unicorns and
believed they did. In fact, man need not be all that griffons have come and gone within the dreams
ancient to have a profound belief in vampires. In of man, yet the vampire has remained. At every
1576 the plague was ravaging the Italian city of stage of our social development, the vampire was
Venice; it was believed by some to be spread by there. When man was a huntergatherer, the
| 27 |
vampire lurked in the dark jungles and far-reaching resource to confront it: GARLIC.
ambushed, an invisible entity that left nothing Not only did this vegetable grow in abundance in
behind but the mangled and unwanted remains of the wild in most parts of the world in a wide
its kill. Only in the light of day or in the glow of range of soil conditions, it was very easy to
the nightly campfires was a person safe from the cultivate, a delicious and healthy food to eat, and
WURWOLAKA of Albanian lore, for example. just so happened to be a natural vampire
And just to be fair, just because a vampire repellant. From the ASEMA of the Republic of
attacked its prey at night did not mean that it was Suriname to the ZBURATOR of Romanian lore,
automatically susceptible to sunlight; it very well a simple clove of garlic is used to stave off
could mean that it for the most part is nocturnal mankind’s worst and most dangerous
and by use of cunning takes advantage of supernatural enemy. In truth garlic is not a
mankind’s natural fear of the night. The MRART universal deterrent; other common foods that can
of Australia is one such ambush predator. Its be used to thwart a vampire attack are poppy
supernatural powers are at their peak at night, but seeds, grains of rice, sesame seeds, iron shavings
that does not mean that one is automatically safe and peppercorns. Each of these items when
from its attack during the light of day. As cultures thrown or left for a vampire to discover will
continued to become more socially dynamic, so compel it to stop and count each one. Ideally, this
did the most insidious and notorious stalker. obsessive counting will take the monster all
When man stopped following the animal herds night, stalling it long enough for the sun to rise
and decided to make permanent settlements, and destroy it; this is believed to be true of the
cultivate crops and develop societies, the SUCOYAN of the West Indies. Additionally, as
vampire settled down with him. It had the power it so happened, in just about every spot in the
to cause droughts and destroy precious grains. It world where early man settled, fraxinus
made rivers run dry and sent the plague. All excelsior, more commonly known as the ash tree,
throughout eastern Europe, a vampiric was revealed to be the most perfect wood for
REVENANT known as a TAXIM, fueled by a making stakes to drive into vampires’ hearts.
lust for vengeance, spread the plague wherever it According to Pliny the Elder, “All things evil fear
wandered. In societies where herds of cattle were ash.” The vampiric REVENANTS know as
considered invaluable, vampires attacked them; STRIGON of Istrian lore can be destroyed only
the NUCKELAVEE, a vampiric fay of the with such a weapon. Even when organized
Orkney Islands, Scotland, was known to drive religions began to gain power and influence, their
herds off the steep cliffs and into the ocean. If a gods and faith alone could not quench the innate
tribe of people considered their children to be and deep- rooted fear and belief that people had
most precious, their children were the only food always had in the vampire. Rather than trying to
their vampire would feed on, as is the case with dispel the creature, they accepted it, gave validity
the UPOR of Russia. High in the mountains and to the fear and then applied their own beliefs onto
in the near–Arctic regions where keeping warm the existing vampire lore, further legitimizing it
was the most important priority, the vampires in themselves. No better example of this process
those places, like the KHARISIRI, LIK’ICHIRI, can be given than the transformation of the
ÑAKAQ and the PISHTACO, survived on body TOMTIN. Once they were feared as the vampiric
fat and heat. Furthermore, no matter where in the fay that served the fertility gods of the ancient
world man settled or how his societies were Germanic tribes, whipping travelers to death with
established and run, the vampires of that chains and then lapping up the blood from the
particular region always appeared as that which corpses. Christianity and the church’s desire to
man found to be the most terrifying aspect of his have new converts absorbed the regional
society imaginable. Be it an invisible and TOMTIN lore. Rather than serving their pagan
intangible spirit, a corpse risen up and animated gods the TOMTIN became Christian converts
by a demonic force, or one’s very own next door themselves and freely chose to serve Saint
neighbor, the vampire was always near and ready Nicholas. In true vampiric fashion the TOMTIN,
to strike. It is no wonder that such a far-reaching many years later, evolved once again, but this
fear, namely the vampire, would have an equally time into something we are all very familiar
| 28 |
with—Santa Claus’s toy-making elves. Once the natural world’s most perfect killer, has changed
CRUCIFIX and rice paper prayer sheets were very little over the eons, whereas the vampire has
easily accessible to the common man, it was been in a constant state of flux. A Darwinian
small wonder that these easy to get religious delight, the undead beings that we are apparently
items could protect a person from the attack of forever to be in fear of are always adapting to
the TLACIQUES and the HULI JING. No matter new environments. Today, the vampire is seen by
how vicious or violent or bloodthirsty the many as an object of sexual desire, a Byronic and
vampire, there is always a simple, inexpensive wounded soul that needs and seeks out a living
and common means by which it can be defeated, human companion to inspire him to continue on.
that is, providing one is able to stand up, confront Books, comics, movies, music, television shows,
and face the fear. Even today, in the twenty-first theater — there is no form of media that the
century, people all over the world still believe in vampire has not conquered. And as our world
vampires. Why is that? There has never been a grows smaller, due to the ease and accessibility
shred of archeological evidence to prove that one of communication devices such as the Internet
of the more than 600 different species included and due to the ever-increasing world population,
in this encyclopedia ever existed. We have the vampire is right there in the mix. As cultures
discovered the fossilized remains of flora and collide, their mythologies mingle and the
fauna that lived millions and millions of years vampire once again is morphed into something
ago. We are cloning animals with such frequency modern and newly fearsome to a wider audience.
in laboratories around the world now that it It is difficult to remain stoic and objective about
hardly even makes the news. Regularly, rocket a supernatural predatory being such as the
ships and satellites penetrate our atmosphere and vampire because even if one is not inclined to
send humans into outer space, so often in fact that believe that they are real and walk among us, the
their debris is becoming a serious travel hazard, crimes that they are believed to have committed
turning our sky into a landfill, and no one even are absolutely the most horrific that our society
thinks this to be exciting or newsworthy. We can imagine. Simply trying to imagine what its
have found life thriving on the deepest parts of victims experience as they are consumed alive is
our oceans’ floors. We have even found what in enough to turn one’s hair white and inspire one
all likelihood is significant scientific proof that to sleep with his lights on. It is because of the
life once existed on Mars — a planet some 36 horrific nature of the crimes they commit, the
million miles from Earth. We are clever and methodology that they employ, the feelings of
smart and learned people, and yet the belief of the trust and safety that they so easily shatter, that we
vampire remains. Why is that? How can it be? would be hard pressed to find someone who had
Why does the belief in this mythical being linger no opinion on the matter at all. That is exactly the
in spite of the lack of any supporting facts or reason why encyclopedias, regardless of the
corroborating evidence, especially in our modern subject matter, are so important to researchers.
day and age? Could it possibly be that These books are meant to be a comprehensive
somewhere we, as a species, need to believe that resource on a subject, pulling together all related
vampires are real? That such horrors exist just bits of reliable data from all branches of
beyond our sight, just out of our reach, that are knowledge in one place—and this is the most
far worse than the ones we know to be real and important part—in an impartial and unbiased
accept and live with? Will we ever grow beyond voice. Admittedly this sort of book is seldom the
this fear we seem to have as a species that causes sort seen on best selling lists, as they opt for the
us to need to believe in the existence of the credible rather than the sensational, but long after
vampire, or at the very least, need the fear it the title du jour is forgotten the encyclopedia
causes within ourselves? Thus far we have been remains, its factual content and integrity intact”
unable to shake it off. We overcame our fear of (pp. 7-11).
fire, why not the vampire? The shark, perhaps the
| 29 |
MAGIA
ALBEROLA 2014 1SDB2019
Eva Lara Alberola/ Antonio Cortijo Ocaña
“Magia, hechicería y brujería en la historia, la cultura y la literatura
hispánicas de la Edad Moderna. Introduction”, în
eHumanista, nr. 26/ 2014, pp. i-xvii. (pdf.)
Fragment Congreso de Brujología de San Sebastián de

„En el presente número de eHumanista, dedicado 1972, cuyas ponencias y comunicaciones se
preferentemente a la brujería y que recoge editaron en 1975. Entre las diferentes
también contribuciones dedicadas a la simple aportaciones de los especialistas destacan no solo
hechicería o a la magia en general, pretendemos las de índole antropológica, histórica, médica o
ofrecer al lector un material que da un paso más botánica, sino también literaria, gracias,
allá en el estudio de lo mágico en el ámbito principalmente, a Francisco Rico. Todas estas
literario, en relación sobre todo con la brujería, e contribuciones han hecho avanzar, y mucho, el
igualmente en el histórico y antropológico. Dada estudio sobre las artes mágicas en la cultura y en
la relevancia de esta temática, eHumanista no las letras hispánicas y novohispanas,
podía dejar de editar un monográfico centrado en demostrando, además, que en absoluto nos
un asunto que, en los últimos años, ha generado encontramos ante un motivo menor, sino todo lo
un enorme interés y ha ocupado cientos de contrario, puesto que magia, hechicería y brujería
página. Este ha sido el caso de revistas como La se convierten en un tópico de amplio espectro,
Corónica (volumen 36.1, 2007) y Edad de Oro muy presente, en sus distintas ramificaciones y
(XXVII, 2008), en una línea filológica; y de Clío manifestaciones, en todos los periodos históricos
& Crimen. Revista del Centro de Historia del y literarios, con unas u otras características, en
Crimen de Durango 8 (2011) y RIEV (Revista cada caso con una concreción diferente y también
Internacional de Estudios Vascos) 9 (2012) una comparecencia desigual en cada uno de los
(Homenaje al Profesor Gustav Henningsen), géneros literarios. Sirva esta aportación de
pertenecientes a otras disciplinas, pero eHumanista como un grano de arena más que
igualmente aprovechables y aplicables al estudio permitirá ir desarrollando y llevando a buen
de las letras. De la misma manera, han visto la puerto una línea de investigación inaugurada,
luz volúmenes colectivos, entre los cuales se principalmente, en nuestro país, por Julio Caro
encuentran: Culturas mágicas: Magia y Baroja, cuya estela han seguido multitud de
simbolismo en la literatura y la cultura especialistas, entre ellos quienes firman los
hispánicas (2007), dirigido por Sergio Callau; artículos que aquí ofrecemos, que han ido dando
Espejo de brujas. Mujeres transgresoras a través respuesta a tantos interrogantes, pero que, al
de la historia, coordinado por Alberto Ortiz y Mª mismo tiempo, han formulado nuevas cuestiones
Jesús Zamora (2012), el primero colaborador de y han planteado retos que están aún por superar.
este número; y Señales, portentos y demonios. La Solo la labor de los expertos que han indagado e
magia en la literatura española del indagan acerca de estas creencias podrá ofrecer
Renacimiento, coordinado por Eva Lara y una completa panorámica sobre lo que han sido
Alberto Montaner (2014, en prensa), autores que y lo que son nuestras letras y nuestra cultura,
también contribuyen en esta entrega de profundizando, sin duda alguna, en ciertos
eHumanista. Todas estas iniciativas son, en arquetipos que subyacen en el inconsciente
cierto modo, herederas de un proyecto que colectivo” (p. i).
supuso un hito en este terreno, la celebración del
| 30 |
BOHAK 2009a 1SDB2019

Gideon Bohak
„The Jewish Magical Tradition from Late Antique Palestine to the
Cairo Genizah”, în
From Hellenism to Islam:
Cultural and Linguistic Change in the Roman Near East
Hannah M. Cotton, et al., eds.
Cambridge: Cambridge University Press, 2009,
pp. 324-339. (pdf.)
FRUTOS 2016 1SDB2019
Alberto Montaner Frutos
„La magia y sus formas en la literatura del Siglo de Oro”, în
Alicante: Biblioteca Virtual Miguel de Cervantes, 2016,
pp. 405-474. (pdf.)
OTTO 2019 1SDB2019
Bernd Christian Otto
„Magie im Islam.
Eine diskursgeschichtliche Perspektive” (cap. 17), în
Die Geheimnisse der obern und der unternen Welt.
Magie in Islam zwischen Glaube und Wissenschaft.
Sebastian Günther/ Dorothee Pielow (coord.)
Leiden – Boston. Brill, 2019, fragment: pp. 515-517 (pdf.)
POPA 2018 1SDB2019
Cristian Ioan Popa
„Statuetele cu capetele bifurcate din ariile
Gava, Gornea-Kalakaca și Basarabi”/
„Statuets with two heads in Gáva,
Gornea-Kalakača and Basarabi Areas”, în
Crisia, XLVIII, 2018, p. 63-77. (pdf.)
Abstract are also known in Gornea-Kalakača and Basarabi

Anthropomorphic plastic art at the end of the features. If some authors consider them „reel”,
Bronze Age and in the beginning of the Iron Age we appreciate these as anthropomorphic
is still little known. In this paper is brought to statuettes, showing the legs and hands
attention a statuette placed at the bottom of a cult schematically, with a history in some cultures of
pit from Teleac, belonging to the Gáva II the Bronze Age (Tei, Wietenberg, Noua.
(Hallstatt B) phase. The artifact has an elongated Similarities are also found in the plastic of
shape, oval in kerf, with two, bifurcated heads. Babadag culture. The artifacts presented in this
Similar statues have been found in Gáva cultural paper expresses the last type of anthropomorphic
area, especially in Şimleul Silvaniei representation of the Carpathian populations
surroundings. Identical artifacts to that of Teleac before the arrival of a new style – the steppe art.
| 31 |
RĂUL
ARCARI 2012 1SDB2019
Luca Arcani
„Are Women the aition for the Evil in the World?
George Syncellus’ Version of 1 Enoch 8:1 in Light of
Hesiod’s Theogony and Works and Days”, în
Henoch, nr. 34, 2012, pp. 5-20 (pdf.)
PLESE 2014 1SDB2019
Zlatko Pleše
„Evil and its Sources in Gnostic Traditions”, în
Die Wurzel allen Übels Vorstellungen über die Herkunft des Bösen
und Schlechten in der Philosophie und Religion
des 1.–4. Jahrhunderts.
Ratio Religionis Studien III
Herausgegeben von Fabienne Jourdan/ Rainer Hirsch-Luipold
Tübingen. Mohr Siebeck 2014, pp. 101-132. (pdf.)
Fragment by Christian heresiologists and philosophically-

„A great deal of recent scholarship on minded pagan intellectuals. The first part of this
Gnosticism has been concerned with dismantling study deals with various authors engaged in anti-
this modern typological coinage1 – a misleading Gnostic polemics and with their surprisingly
label, so we are told, that reifies a wide array of uniform account of the “errors” of Gnostic
diverging theological positions, ethical theodicy. In the second part, this account will be
orientations, and ritual practices. The present tested against the selection of passages excerpted
study, as indicated by its title, does not follow from genuine Gnostic texts. Comparison of these
such a radical deconstructionist program. While two bodies of evidence reveals a coherent
acknowledging numerous doctrinal divergences doctrine of evil as derivative from a spiritual
in the available primary sources, it still argues source and permeating all domains of a multiple-
that multiple Gnostic traditions share a layered reality. Underlying this doctrine is the
distinctive world-hypothesis and a unified set of systematic application of a principle of
presuppositions concerning the sources and transitivity and homologation, which postulates
nature of evil. Evidence for this claim comes not “the same structure in the universe and in each
only from original Gnostic works, mostly living creature” (Plot. Enn. II.9.7.25–27)” (pp.
preserved in Coptic translation, but also from a 101-102).
number of ancient anti-Gnostic treatises penned
ROMER 2013 1SDB2019
Thomas Römer
„Yhwh, the Goddess and Evil:
Is 'monotheism' an adequate concept to describe the
Hebrew Bible's discourses about the God of Israel?”, în
Verbum et Ecclesia (online) 34/2, 2013, pp. 5 p. (pdf.)
Abstrat should still be used, starting with Second Isaiah,

The concept of ‘monotheism’ has become a who in the early Persian period elaborated a
matter of debate in Hebrew Bible scholarship. discourse that presented Yhwh as the only god.
This article investigates whether the concept Therefore he had to integrate into this deity
| 32 |
functions traditionally attributed to goddesses career in the following centuries. The question of
and to demons or evil gods. However, this evil is not resolved in the Hebrew Bible. Some
attempt did not succeed. The goddess, whose texts admit the autonomy of evil, whereas Isaiah
elimination is probably reflected in Zechariah 5, 45 claims that Yhwh himself is at the origin of
returned in a certain way through the evil. This diversity makes it difficult to
personification of Wisdom in Proverbs 8, and the characterise the Hebrew Bible as the result of a
‘dark sides’ of the gods were materialised in the straightforward evolution from polytheism to
figure of Satan, who experienced an impressive monotheism.
ROMER 2014 1SDB2019
Thomas Römer
„The Origin and the Status of
Evil According to the Hebrew Bible”, în
Die Wurzel allen Übels.
Ratio Religionis Studien III
Ed. F. Jourdan and R. Hirsch-Luipold
Tübingen. Mohr Siebeck, 2014, pp, 53-66. (pdf.)
Fragment (noise caused by humans). Before the outbreak of

„Within the framework of a polytheistic the Flood, a “good” god appears, Ea/Enki, who is
worldview, where the fate of the universe hinges a friend of mankind and manages to save the
on the actions of a multitude of deities, evil and human race. The reconciliation between the gods
suffering can easily be attributed to malicious who had caused evil and man is reached through
deities or demons. Man has to try to appease a sacrifice. The biblical narration of the Flood (or
them, or he seeks to protect himself from them rather, the biblical narrations, given that Gen 6–
by means of talismans or other objects. In a 9 constitutes a compilation of two different
polytheistic worldview, it is perfectly acceptable versions) exhibits some interesting
that the gods are unpredictable and that their modifications. To begin with, the authors give an
actions towards humans can be calamitous, even ethical reason for the coming of the Flood:
if they are not guilty of any wrongdoing before YHWH realizes that the “wickedness” (evil) of
the gods. In the different Mesopotamian versions humankind had become “great on the earth” ‫כִּ י‬
of the Flood story, for instance, the Flood is ‫ ) ַרּבָהָ רעַת ָהָ אָ דָ ם ּבָ אָ ֶרץ‬, Gen 6:5), or that, according
brought about by the assembly of gods, either to the second version: “all flesh had corrupted its
completely at random or for very minor reasons ways upon the earth” (Gen 6:12) (p. 54).
SIMBOLISMUL ANGELO-DEMONIC
BERECKI 2012 1SDB2019
Sándor Berecki
„An Early Iron Age Zoomorphic
Clay Figurine from Târgu Mureș”, în
Marisia. Studii și materiale – Arheologie, vol. XXXII.
Târgu Mureș. Muzeul Județean Mureș, 2012, pp. 47-58. (pdf.)
Abstract of the present study is a clay fi gurine

Th e archaeological excavations focusing on the representing a horse, found in the debris of a
Medieval Franciscan friary from the fortress in building from the modern period. Th e
Târgu Mureș revealed traces of prehistoric morphology and cultural origin of the prehistoric
settlements, too. In most of the cases the features zoomorphic fi gurines can be relatively easy defi
related to this early periods were disturbed by the ned, while concerning their functionality, both
later landscaping and constructions. Th e subject profane and ritual roles can be hypothesized.

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S.D.B. – vol. 2, nr. 1, ianuarie 2019

„IATĂ CĂ OMUL A AJUNS CA NOI, CUNOSCÂND BINELE ȘI RĂUL” – Facere, 3, 22

SDB – SUMMA DÆMONICA

Apariție lunară de prezentare tematico-alfabetică a credințelor

BESTIAR DEMONOLOGIA BASMICĂ

2017e (2SDB2018); DANCIU 2018/ CULT 6305

DEMONOLOGIA BIBLICĂ DEMONOLOGIA SEMITĂ

NEVIUS 1893 (4SDB2018); OAK 2010 (5SDB2018); MOARTEA

ÎNGERII RĂI NUMELE DIVINE

MEDICINA MAGICĂ VRĂJITORIA

Abstract magical papyri, those spells of the PGM corpus,

SALAYOVA 2017 1SDB2019

Abstract results provided by the statistical analysis. Main

Abstract (discussed in chapter four) was utilised to protect

Abstract tested using radiogenic strontium isotope ratios

PARVANOV 2016 1SDB2019

Reykjavik. Háskóli Íslands. Hugvísindasvið.

Abstract bókmenntum sem byggir á frumhræðslu sem

WOTHERSPOON 2010 1SDB2019

Introduction (fragment) vampire myth is the utter persistence with which

Table of contents element and a bearer of meaning. The study of

diffusion of Egyptian elements – mainly from

GARCIA 2010 1SDB2019

Fragment other words, the notions of good and evil in

KOUSOULIS 2011 1SDB2019

Abstract: so much characterize what these demons are as

LUCARELLI 2010a 1SDB2019

LUCARELLI 2011 1SDB2019

Abstract later reinterpretations of the demonic guardians

LUCARELLI 2012 1SDB2019

LUCARELLI 2013a 1SDB2019

Abstract Egypt and Mesopotamia,”held on April 23,

LUCARELLI 2017 1SDB2019

ROCCATI 2011 1 SDB 2019

guards, but they have no hopeless existence, like

Fragment hostile dead. While today we call these events

VIANO 2016 1SDB2019

Abstract Sumerian literature is best known through the

approached from different perspectives, taking 1.1.7.10 MS 3323 65

2.1.4.2 Ritual Eršemma(?) to Enlil dutu-gen7 4.2.9 Sandhi 183

5.3.17 KBo 19 98 280 7.1.4 Collection of Incantations – AuOrS 23 27

Preface the dinner table we discussed what we learned

mixture of mythological and fictional vampires psychology, parapsychology, and translation.

Fragment Congreso de Brujología de San Sebastián de

BOHAK 2009a 1SDB2019

Abstract are also known in Gornea-Kalakača and Basarabi

Fragment by Christian heresiologists and philosophically-

Abstrat should still be used, starting with Second Isaiah,

Fragment (noise caused by humans). Before the outbreak of

Abstract of the present study is a clay fi gurine

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