Classical Tripos Part II C1 20052009 (History Tripos Part II Paper 10 20079)

Paper C1. The Greeks and the Supernatural: magic, oracles and religion in archaic and
classical Greece
Course Director: Professor Robin Osborne
Aims and Objectives
1
To examine the full range of ways in which Greeks represented and related to supernatural powers,
looking both at those ways traditionally described as 'religious' and at those ways traditionally regarded as
'magical';
2
To investigate the assumptions on which the history of Greek religion and Greek magic have been
written and the ways in which defensible assumptions can be established on the basis of which the history of
Greek religion and Greek magic can be written;
3
To explore the ways in which different sorts of evidence, literary, epigraphic, and archaeological, can
be used in conjunction with one another;
4
To examine the ways in which relations with the supernatural are gendered or themselves play a part
in constructing gender distinctions;
5
To engage with problems of historical generalisation across time and space.

Scope and structure of the examination paper 20089

The paper will contain at least 12 questions on topics which have been covered in the course. Candidates are
required to answer three questions.

SUPERVISIONS FOR THIS COURSE WILL BE CENTRALLY ORGANISED.

Course description
'Religion' is notoriously a term that cannot be straightforwardly translated into Greek. No scholar who has
discussed Greek religion has ignored formal public worship of the gods, but it has been common to deny that
such cult worship of the Olympian gods constituted 'real' religious experience. At the same time, it has been
general for scholars to ignore informal means of communicating with the divine entirely, excluding discussion
of e.g. curses and 'magic' (another highly problematic label) from histories of Greek religion.
In choosing to focus upon the full variety of means by which individual Greeks and groups of Greeks
attempted to communicate with the supernatural, this course attempts not to prejudge the issue of what should
or should not count as 'religion' among the Greeks. In one sense this whole course is an exploration of what has
been at stake in modern scholars' definitions of Greek religion.
In another sense, the course is an attempt to put the aspects of the classical world which the study of
Classics has traditionally privileged into a wider perspective. Much happened to the inhabitants of archaic and
classical Greece that they could neither understand nor directly control. At the day-to-day and vital level, the
climate might or might not allow agricultural labour to bear fruit; at the personal level individuals experienced
physical maladies whose course they could do little to predict or control, and emotional reactions from and to
others of which they neither understood the cause nor could control the course. Classical scholarship has
traditionally chosen to pay attention in particular to one part of the reaction to living in a world outside obvious,
direct and predictable control the attempt to redescribe that world so that it could be seen as subject to rules.
This constitutes the history of Greek philosophy, Greek science and medicine, and of the writing of Greek
history itself. But whereas, in all of these areas, hypothetical models were posited which allowed the apparent
randomness of human experience to be comprehended as somehow regular, there were quite different reactions
to uncertainty which involved accepting at least some randomness and attempting to limit it by positing that it
was the product of the manipulative activities of supernatural powers. It is those reactions which accepted the
possibility of that there were matters which could not be reduced to a rational order or dealt with in rational
ways that this course highlights.
Some of the ways in which the Greeks imagined the supernatural world are explored in the A course
on Apollo and Dionysus. This course, by contrast, looks less at theological than at practical questions: in what
ways and for what purposes did the Greeks attempt to communicate with and influence supernatural powers?
To what extent did the capacity to communicate with, or be a channel of communication from, the divine vary
from group to group or person to person? Were there limits to what could acceptably be done to get
supernatural powers on one's side?
To answer these questions the course will look at material evidence and at iconographic evidence as
well as at ancient texts. Throughout, the course will interest itself in the private actions of individuals as well as
the corporate actions of groups and states.

Preliminary reading: J. Bremmer, Greek Religion Greece and Rome New Surveys No.
24 (Oxford 1999); R. Buxton ed. Oxford Readings in Greek Religion (Oxford, 2000)

Outline of Lectures (Lent Term 2009)

(MB = Mary Beard; EE = Esther Eidinow)
14
The problem and the methods
1
Introduction: living with the supernatural the case of Hesiod
2
Ancient sources and modern comparative material: problems and possibilities (MB)
3
Past scholars' approaches to the Greeks and the supernatural: an outline history
4
Living with polytheism: what if the world were full of gods? (MB)
59
5
6
7
8

Finding the problem and finding the solution: ways of consulting the supernatural
Necromancy (EE)
Oracles
Seers, exegetes and priests
Incubation

914
9
10
11
12
13
14

Negotiating crises
The idea of pollution
Birth
Becoming a man
Becoming a woman
Warfare
Dying and the afterlife

1520
15
16
17
18
19.
20.

Influencing the supernatural (one-off measures)

Prayer (with a digression on hymns)
Sacrifice
Dedications
i) who dedicated what to whom and why?
ii) why do dedicatory assemblages change over time?
Curses (EE)
Magic

2124
21
22
23
24

Keeping in tune with the supernatural (regular events)

Keeping men in tune: festivals and games
Keeping women in tune: Thesmophoria
Keeping the other in tune: festivals of Dionysos
Mystery cults

Supervisions
The standard number of supervisions for this paper is five, as for other Part II Classics papers. These will
normally be four fortnightly in one term and one in Easter Term. Candidates taking this paper as part of the
History Tripos may request their supervisor to have six supervisions in one term, but they should be aware of
the advantage of fortnightly supervisions given the breadth of the topics dealt with by this paper.
The following are the sorts of topics suitable for supervision essays.
1.
What role did belief play in Greek religion? What role do beliefs play in the study of Greek religion?
2.
Were divination and oracular consultation ways of discovering what the gods knew and wanted?
3.
To what extent and in what ways did Greeks engage the assistance of the gods to negotiate predictable
or unpredictable crises?
4.
What made some attempts to influence the gods acceptable and others unacceptable in the Greek city?
5.
Either Did the festivals of the city offer more than food and fun to those who took part?
or Does treating 'mystery cults' as a separate category ignore their centrality to religious experience in
the classical city?
6
In what ways and for what reasons do we need to talk about Greek women and the supernatural in
different terms from those we use to talk about Greek men and the supernatural?

Specimen Paper (NB Historians and Classicists sit the same paper, set according to the
conventions for Classics Papers in Part II, as below).
The Greeks and the Supernatural: magic, oracles and religion in archaic and classical
Greece
Answer 3 questions
1
Was Hesiod a typical archaic Greek in his relations to the supernatural?
2
Is the use of anthropological comparison in studying the Greeks and the supernatural anything more
than a rhetorical ploy?
3
Were there any limits to the gods Greek polytheism could accommodate?
4
Do consultations of oracles in ancient Greece show that the personal is always political, and vice
versa?
5
'The regular presence of seers with Athenian armies should make us wonder whether Nicias was a
peculiar as all that in his 'superstition'''. Discuss.

6
'Given that cities themselves do it, there can have been nothing wrong with laying a curse in ancient
Greece.' Discuss.
7
Were individuals and communities free to define the polluting in any way they liked?
8
In what ways and for what reasons was the ritual making of a man different from the ritual making of a
woman in classical Athens?
9
In what circumstances and in what ways were the dead powerful in ancient Greece?
10
Did the public ways in which Greek communities sought to influence the gods change over time?
11
Either Is the category 'magic' of any value in analysing Greek relations to the supernatural?
or Who cursed whom and for what reasons in Greek communities?
12
To what extent did the Dionysos of Mystery cult impinge on Dionysiac ritual in classical Athens?
13
Was the Thesmophoria simply a supernatural way of keeping women's fertility under control?

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3
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