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The text is an incantation by a man named Apapolo (Papapōlō), the son of Nooe (Noah), to compel the love of another man Phello (Phlo), the son of Maure. Phello will be restless until he finds Apapolo and satisfies the latter's desire. The text provides the only example in Coptic language of a love spell between men. [1]
Roman love spell, by Johann Erdmann Hummel, 1848. In literature and art, the motif of a genuine love spell used to create or break up a relationship, typically for the benefit of one of the protagonists, is somewhat common, particularly in older literature and art, and sometimes causes tragic setbacks and complications for said protagonists.
According to Paul Copp, one of the earliest attestable literary mandate about writing dharanis as an effective spell in itself is found in a Chinese text dated between 317 and 420 CE. [50] This text is the Qifo bapusa suoshuo da tuoluoni shenzhou jing (or, Great Dharani Spirit-Spell Scripture Spoken by the Seven Buddhas and Eight Bodhisattvas ...
Eko Eko Azarak is the opening phrase from a Wiccan chant. It is also known as the "Witch's chant", the "Witch's rune", or the "Eko Eko chant". [1] The following form was used by Gerald Gardner, considered as the founder of Wicca as an organized, contemporary religion. The Eko Eko chant appeared in his 1949 occult novel, High Magic's Aid. In ...
Obeah incorporates both spell-casting and healing practices, largely of African origin, [2] although with European and South Asian influences as well. [3] It is found primarily in the former British colonies of the Caribbean, [2] namely Suriname, Jamaica, the Virgin Islands, Trinidad, Tobago, Guyana, Belize, the Bahamas, St Vincent and the Grenadines, and Barbados. [4]
The spells consisted of many objects found in the everyday life of a woman including narcotics, amulets, rings, knotted cords, and facial ointments. [1] Although the violent and passionate images typically depicted in eros were not found in philia, it is important to remember that like eros, the ultimate purpose of philia magic was to take ...
Syracusan Bride leading Wild Animals in Procession to the Temple of Diana (1866). This monologue consists of two parts; in the first part a Coan girl named Simaetha, assisted by her maid Thestylis, lays a fire-spell upon her neglectful lover, the young athlete Delphis; in the second, when her maid goes off to smear the ashes upon his lintel, she tells the Moon how his love was won and lost. [1]
Crowley first described the rite in a tract titled Eroto-Comatose Lucidity. [7] The ritual as described by Crowley involves one "ritualist-seer" and several aides. [1] [8] Donald Michael Kraig advises that the more sexually experienced the aides are, the better the ritual works, [1] and that the aides be members of the opposite sex. [1]