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Figure 5-22

- [Ay]

In this chapter, you learned the following:

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naturalistic reasoning to which he anticipates his audience will appeal However, in his effort to discredit the ritual specialists he mischaracterizes their responses as illogical when, in fact, there is a coherent logic behind them The rst point our author seems to miss is that the diagnoses of divine origin for epilepsy are in effect a form of Greek divination There are many different types of Greek divination, and of course it would take us too far a eld to explore them all here However, the homology that is created in the diagnosis between the various signs a patient exhibits and the divinity who is best characterized as the originator of those signs is in accord with standard Greek views of divination Indeed, the functionally imitative relationship between the sign and the divinity responsible for it is sympathetic, in the reconsidered terminology of Frazer that we explored in chapter 1.

In ornithomancy or bird divination, for example, the ight patterns and cries of birds are interpreted to determine which divinity is responsible for the sign and what the message might be35 Certain birds are associated with particular divinities, such as the crow and Apollo, making it reasonable to associate higher-pitched birdlike cries with him, as in the example of Apollo Nomius above Although it is true that the cries and convulsions here are exhibited by the patient, we have no evidence outside the report of our author to suppose that this form of divination was viewed as illegitimate.

Given the sheer variety of what the Greeks considered to be legitimate, humanly manifested divine signs including chance utterances, involuntary bodily motions such as sneezing, tingling in the hand, and ringing in the ear we cannot as con dently as our author judge the actions of the ritual specialists to be perverse Instead, I would suggest that we actually have here another form of Greek divination which, because of its context in On the Sacred Disease, has not been for the most part seriously examined by scholars36 This interaction between divination and magic should also remind us of the Azande, for whom divination was the means used to determine the source of a given bewitchment or magical af iction The second and more important point that our author overlooks will bear directly on how we understand certain aspects of Greek magic to operate.

It concerns the conceptual relationship between the epileptic, who is described in Greek as being held by the disease, and the dominant metaphor of binding or being held down that animates the magic of Greek curse tablets The connection between epilepsy and binding magic has not been fully explored by scholars, although almost a century ago at least one scholar suggested a connection37 Part of what has been missed lies in how the author of On the Sacred Disease mocks the ritual actions undertaken by the specialists to cure epilepsy, which he describes in the following way:38.

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