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as a means of countering physical ills. This is music as magic, as one among the various mysterious special techniques at the disposal of the shaman or seer.92 In historical Greek medicine it played no part: regular doctors relied on physical measures such as exercise, baths, diet, drugs, or surgery. But it survived in the 'fringe medicine' of quacks and old women, religious healers and purveyors of esoteric lore. We may distinguish three manifestations of it: incantations; paeans and purificatory songs; and music supposed to be efficacious by virtue of its intrinsic musical properties. |
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With incantations the music (if any) is of little importance; what matters is the correct wording. In one passage of Homer (but not in others) the binding of a wound is complemented by an incantation to stop the bleeding, and Pindar represents Asclepius as using incantations among other methods of healing.93 In the case of the so-called 'sacred disease', epilepsy, the superstitious were especially ready to turn to those who used such measures.94 Pythagoras is said to have employed 'incantations and spells' as well as pure music in healing the sick.95 Midwives used them, together with potions, to induce and facilitate labour.96 Of course, incantations had a role in various kinds of magic, not just in healing. We hear of them in connection with influencing the winds,97 putting someone under a spell,98 compelling someone to fall in love,99 purifying houses and livestock.100 |
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The paean has already been considered in a wider context (p. 15). |
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92 Cf. F. Densmore, 'The Use of Music in the Treatment of the Sick by American Indians', Musical Ouárterly 13 (1927). 555ff., A. Machabey, 'La Musique et la médecine'. Polyphonie 1950 nos. 7/8, 40ff.; D. M. Schullian and M. Schoen, Music and Medicine (New York, 1948). David delivered Saul from an evil spirit by playing his lyre (not harp): 1 Sam. 16: 23. |
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93Od. 19. 457; Pind. Pyth. 3. 51. |
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94 Hippoc. De morbo sacro 1. 12, 39, Dem [25] 80. |
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95 Porph Vita Pythagorae 30, 33, Iambl. De vita Pythagorica 164. |
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96 Pl. Tht. 149cd. |
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97 Aesch. Ag. 1418, a metaphor implying a reality. |
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98 Aesch Eum 306ff., Pl. Resp. 364c, Leg 933a. |
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99 Eur. Hipp. 478, Xen. Mem. 2. 6. 10. |
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100 Pl. Resp. 364b, Theophr. Hist. Pl. 9. 10. 4. Often they are a metaphor for 'charming' someone by persuasion. Pind. Pyth. 4. 217. ps.-Aesch. PV 173, etc. For some other Classical references to incantations see Pind. Nem. 8. 49, Aesch. Ag. 1021, Eum. 649. Soph. Trach. 1000. Aj. 582, Eur. Alc. 967, Cyc. 646, Ar. Ran. 1033, Pl. Chrm. 155e, Euthydemus 290a, Resp. 426b, Symp. 202e. Euripides (Alc.) and Plato (Chrm. 156a) refer to their being written down for exact transmission, which underlines the overriding importance of the wording. See further L. Edelstein, Ancient Medicine (Baltimore, 1967), 235-9. |
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