Atkinson School of Arts and Letters, Summer 2007

Image: Elisha sends bears to maul the children who taunted him (2 Kings 2:23-25).

Instructor: Dr. Tony Chartrand-Burke
E-mail: tburke@yorku.ca
Phone: (416) 736-2100 ext. 22329
Time and Location: MW 7-10 pm, Room VC 114
Office Hours: MW 6-7 pm, Rm. 617 Atkinson Building

1. Course Description

Curse: to predict, wish, pray for, or cause trouble or disaster on a person or thing.

The practice of cursing is an aspect of religion that some movements promote and others call sinful. Nevertheless, it is present in numerous religious traditions and demands exploration. This course primarily investigates cursing and curse stories (i.e., tales in which the protagonist places a curse upon another) in the ancient world but allows students to write major papers on an aspect of cursing from any time and place. We will look at cursing in biblical (e.g., God’s curse on Adam and Eve from Genesis, the curses of Elijah and Elisha in 2 Kings, Jesus’ curse on the fig tree in the gospels), non-biblical (e.g., Mesopotamian incantations, ancient treaty curses, magical papyri, apocryphal Christian literature), and even non-textual (e.g., the “Evil Eye,” curse bowls and amulets) sources. Each class will address methodological problems studying curses that can be applied to the students’ own projects.

We will be integrating into the course conference papers from this year’s Special Session on Cursing at the Annual Meeting of the Canadian Society of Biblical Studies (Saskatoon, May 2007). Students will view videotaped presentations by the speakers and use these as models for brief presentations of their own work.

2. Required Texts

John Gager, Curse Tablets and Binding Spells from the Ancient World. Oxford: Oxford University Press, 1999. 

New Revised Standard Version, The New Oxford Annotated Bible with Apocrypha. College Edition. M. Coogan et al (eds.). Oxford University Press, 2001 (another Bible is also acceptable but it must be the New Revised Standard Version).

A Supplementary Readings package of primary and secondary texts.

3. Methods of Evaluation

A. Major Project: though the lectures of this course focus on the ancient world, students may submit a curse-related paper on any topic they desire (i.e., from any geographical area or time period). However, the essay topic must be approved by the instructor. Students will also present their topic to the class in short presentations followed by responses. The goal of this process is to model academic conferences at which scholars present preliminary work on a subject, solicit input from their peers, and then publish a polished paper. The entire project is organized as follows:

1. A representative from the library will visit the class June 27 to discuss research techniques.
2. A brief statement of the paper topic is to be presented via e-mail to the instructor on or before July 4.
3. Students covering related topics will be matched together in presenter-respondent partnerships.
4. An outline of your project (thesis, arguments, problems/concerns) is to be submitted to your respondent on or before July 23. Be sure to give your respondent enough information for her/him to offer useful feedback.
5. Students will present their preliminary work in a ten-minute seminar July 25, July 30 or August 1. The presentation will be followed by a five-minute response. Grade Value of Presentation: 15%. Grade Value of Response: 15%.
6. The Major Paper is to be handed in for grading August 8. Essay must conform to the guidelines described on the style sheet available HERE. To ensure conformity to the style sheet, no paper will be accepted without the style sheet attached. Length: 15 pages. Grade value: 40%.

B. Book Review: John Gager’s Curse Tablets and Binding Spells is an excellent introduction to “magic” in the ancient world, with examples of a variety of magical formulae and a discussion of how a variety of ancient authors perceived this material. As a lead-in to our own discussion of magical curses, prepare a review of Gager’s book. A scholarly book review should contain the following features: roughly 60% of the review is descriptive (i.e., a summary of its contents; the aim is to inform the reader about the book), and 40% is analytical (what are the book’s strengths and weaknesses? what are the author’s biases or particular viewpoints on the subject matter? what is the expected audience of the book? does the author write effectively for that audience? is the book a “good read”?, etc.). For more guidance on scholarly book reviews read the samples available HERE. The reviews will be discussed in class. Length: 5 pages. Grade value: 20%. Due: July 18.

C. Participation: to encourage an optimum of instructor/student interaction, a portion of your final grade is allocated to class participation. Grade value: 10%.

Missing papers: In the event that papers go missing, it is your responsibility to keep a hard copy of all written work submitted for the course.

Late papers: the instructor, like you, is a very busy person. He likes to receive papers on time so that he can give them back to you within a reasonable time and then get on with other things he has to do (the instructor has other courses to teach and other papers to grade). Late papers complicate his life. So, he cannot accept late papers unless they are accompanied with documentation from Special Needs or Health Services. Contact the professor if you foresee problems handing in papers on time.

5. Lecture Schedule

Please come to class having read the assigned primary and secondary readings. A lecture outline for each week’s class will be posted on-line by Sunday evening and by Tuesday evening of each week. It is your responsibility to print your own copy of the outline and bring it to class.

June 25: Defining “Curse”
Read after class today: Scheper, “Cursing.”
On-line Resources: check out the Wikipedia page on cursing.

June 27: Curses in the Ancient Near East and Ancient Greece
** NOTE: today’s class will take place in the library (room 531). For a map of the location click HERE.
LECTURE NOTES
Read for Today: Harper, “Babylonian and Assyrian Imprecations”; Magnetti, “The Function of the Oath in the Ancient Near Eastern International Treaty”; Gevirtz, “West-Semitic Curses and the Problem of the Origins of Hebrew Law”; Ankarloo – Clark, Witchcraft and Magic in Europe.
Discussion Questions: In “Babylonian and Assyrian Imprecations” who are the invokers of the curses? Who are the targets? What is the function of the curses? In “The Function of the Oath…” what is the function of the curses in treaties? In Witchcraft, Ankarloo and Clark discuss the differences between magic and religion, with curses being almost exclusively associated with sorcery. Is that distinction fair? Consider their description of a professional sorcerer on p. 106—how does this description differ from the responsibilities of a religious official?
Methodology: Research techniques. The first hour of today’s class will entail a tour of library resources by Deena Yanofsky to aid in preparing your paper.
On-line Resources: this course grew out of a research project on cursing and curse stories. Click on THIS LINK for information about the project and to access the annotated bibliography that can help with your major paper.

July 2: Canada Day

July 4: Curses in Ancient Israel
LECTURE NOTES
Read for Today: Genesis 2-3; Exodus 8-12; Numbers 5:11-31, 12, 16; Leviticus 26; Deuteronomy 27-28; 2 Samuel 24 (=1 Chronicles 21); 1 Kings 13, 20:35-43; 2 Kings 2, 5:19-6:23; Job 2-3; Psalms 35, 58, 69, 83, 109, 137; Blank, “The Curse, Blasphemy, the Spell, and the Oath”; Luc, “Interpreting the Curses in the Psalms.”
Discussion Questions: How do you feel about the “wrathful” God of these biblical passages? Do you think the audience of these texts had any problem imagining a God who curses as well as blesses? Consider Blank’s article on the origins of the curse. If one declares “May God curse you…” is the invoker of the curse controlling God? What power lies behind a curse that does not invoke the name of a deity? The exploits of Elijah and Elisha (1 Kings 13, 20:35-43; 2 Kings 2, 5:19-6:23) feature a number of curse stories. Is it possible to isolate a common structure to these stories? From Luc’s article on the psalms, what implication can be drawn about the Christian view of God from the New Testament writers’ use of the imprecatory psalms?
Methodology: Read Eric Zielkowski, Evil children in religion, literature, and art. Zielkowski traces how the story of the Bad Boys of Bethel (2 Kings 2: 23-25) has been interpreted over the centuries. For a humorous take on the story visit http://www.truechristian.com/kidzbears.html (think South Park meets the Bible). Consider Zielkowski’s method for your own work: are there other interpretations of curses we could trace through history? The Bad Boys of Bethel is a problematic text. How do the patristic writers cited by Zielkowski feel about it? Do they embrace the violence of the story, or do they try to explain it away?
Tonight’s CSBS Paper:“Numbers 5:21-22: A Latent Incantatory Curse Against a Suspected Adulteress” by Daniel Miller (Bishop’s University). Abstract: Most commentators agree that there is something “magical” about the elaborate ritual to identify and punish a suspected adulteress, described in Num 5:11-31. It has been argued, however, that the double appearance of the Tetragramaton in v. 21 reflects an editorial attempt to drain the magic from the ritual by bringing the process under the auspices of Yahweh, Yahwism and magic being considered antithetical. The supposed antithesis between the two, however, is false; the ritual in Num 5:11-31 is both Yahwistic and magical. At its core is a latent incantatory curse: “[T]he LORD make you an execration and an oath among your people, when the LORD makes your uterus drop, your womb discharge; now may this water that brings the curse enter your bowels and make your womb discharge, your uterus drop!” (vv. 21-22).
*** Your paper topic is due today **

July 9: Second Temple Judaism
LECTURE NOTES
Read for Today: Selections from the Dead Sea Scrolls; Selections from Josephus; Testament of Solomon; Bilha, “Blessing and Cursing”; Eve, The Jewish Context of Jesus’ Miracles.
Discussion Questions: Both the Dead Sea Scrolls and Josephus’ writings were composed around the time of Jesus. What can we learn from them about first-century attitudes toward cursing and curse stories?
Methodology: Book Curses. Readings: Early Jewish and Christian Book Curses; Drogin, Anathema! What is the function of book curses?— i.e., Why are they necessary? Would they still be required today? Take note from the readings the great value placed on books in ancient and medieval times.
On-line resources: check out Sandra Anderson’s web site dedicated to book curses, Bibliomania.
Tonight’s CSBS Paper: “When is a Blessing a Blessing? Group Identity, Covenant Fidelity, and the Priestly Blessing (Numbers 6) as a Curse Paradigm at Qumran” by Daniel Timmer (FAREL Reformed Theological Seminary). Abstract: The priestly blessing of Numbers 6 is prominent in several covenant formulary at Qumran, but remarkably functions as both a blessing and a curse. This paper first explores the pentateuchal background of the blessing, especially its application to all Israel. The paper’s focus, with close study of the Rule of the Community, Curse 4Q280, Purification Rules B, and Berakhot documents, is the complex of beliefs that allowed the Qumran sect to bless itself while cursing its Jewish kin or its own delinquent members. Analyses of related aspects of the group’s sociology (the guidelines for entry of and endurance in Qumran’s “new” covenant) and anthropology (the significance of blessings or curses being linked to human repentance or lack thereof, and when the blessing or curse would come about) conclude the study.

July 11: The New Testament
LECTURE NOTES

Read for Today: curses in Paul (Gal. 1:6-9; 3:10-14; 5:7-12; 1 Cor. 5:1-5; 12:1-3; 1 Cor. 16:22; Rom. 9:3; 12:14), the gospels (Mark 11:12-14, 20-24 par; Mark 15:38 par; Luke 1:20; Luke 6:20-31; 9:52-56; Matt. 27:24-26; Luke 10:13-15//Matt 11:20-24; Luke 11//Matt 23; Acts 1:15-20; 5:1-11; 9:3-9; 12:20-23; 13:6-11); Carter, “Matthew 23:37-39”; Comber, “Composition and Literary Characteristics of Matt 11:20-24”; Hull, “The Cursing of the Fig Tree”; Allen, The Death of Herod.
Discussion Questions: Consider the evidence from the primary and secondary readings for a Jesus who curses. Do you think the evidence is strong that Jesus uttered curses? Is this view of Jesus troubling for Carter and Hull? For you? Look at the curse stories in Acts—is it less troubling when the apostles (or God directly) curse others? Given what we know about pre-Christian curse practices and literature, should it be that surprising to see Jesus and the apostles curse?
Methodology: Funerary Inscriptions. Readings: Strubbe, “Cursed Be He That Moves My Bones. What is the function of curses in funerary inscriptions? What are the various types of curses found in the inscriptions? (e.g., some invoke gods, some do not; some involve images; some are metrical, etc.).
Tonight’s CSBS Paper: “Punitive miracles in Acts as a rite of passage” by Steven Muir (Concordia University College of Alberta). Abstract: There is a common theme throughout the various accounts of afflictions and punitive miracles which are recounted in the Book of Acts. In each case, opponents of “The Way” or of the will of God are punished with a bodily ailment. We see this understanding in the accounts of the death of Judas, the deaths of Ananias and Sapphira, the blinding of Paul, the death of Herod, the blinding of Elymas/Bar-Jesus, the abusive possession of the sons of Sceva, and perhaps even humorously in the temporary demise of Eutychus when he falls asleep during Paul’s sermon. If we consider Luke­–Acts as a narrative unit, then the temporary muteness of Zechariah (as recounted in the Gospel of Luke) also falls into the above pattern. I propose that the author of Luke–Acts has an understanding of health states which shapes his presentation. He views that affiliation with “The Way” is related to a person’s bodily condition. Those who are sympathetic to the movement may be healed; those who oppose it are afflicted. In each case the power of God is thought to be at work. Healings by Jesus and the apostles are linked by the evangelist with the person’s incorporation into the group (and often some form of leadership or evangelistic role within it). Similarly, the evangelist suggests that afflictions marginalize a person by indicating God’s judgment upon them and a social placement outside the group “people of God.” In this sense, afflictions serve as a rite of passage, specifically a rite of degradation or status diminishment. These narratives suggest a world-view among Luke’s audience where social boundaries were of concern.

July 16: The New Testament Apocrypha
POWERPOINT

Read for Today: Achtemeier, “Jesus and the Disciples as Miracle Workers in the Apocryphal New Testament” (read this article before the primary readings); The Infancy Gospel of Thomas (from the Course Kit); a new edition of The Infancy Gospel of Thomas; selections from the Apocryphal Acts.
Discussion Questions: Compare the two versions of The Infancy Gospel of Thomas assigned for today’s class. Assuming the “new edition” is an earlier form of the text, note how the text has changed over time (considering particularly how later scribes have dealt with the more obnoxious aspects of the text’s portrayal of Jesus). What does Achtemeier say about the motives for the curse stories in the Apocryphal Acts?
Methodology: the Evil Eye. Readings: Lykiardopoulos, “The Evil Eye: Towards an Exhaustive Study.” The Evil Eye is an example (the only example?) of a non-literary curse. Consider what life is like for someone with the Evil Eye as part of their belief system. What are the advantages and disadvantages of holding this belief? Note also what Lykiardopoulos says about the effectiveness of the Evil Eye (p. 225).
Tonight’s CSBS Paper: “Anathema Iesous in Corinthian Context: An Interpretation of 1 Corinthians 12:3a” by Mark S. Wheller (University of Alberta). Abstract: An interesting and often confusing passage is 1 Corinthians 12:3, where the Koine Greek word anathema, “curse,” is located. In this presentation, I will demonstrate how Paul, in 1 Corinthians 12:3a, makes reference to the ancient Corinthian practice of invoking Jesus in order to place curses upon graves. This practice was similar to invoking an underworld deity, and the curse would act like a trap warding away grave robbers and other potential threats. Paul would rather the Corinthians focus their practices and beliefs around the “Lord Jesus” as he states in 1 Corinthians 12:3b; however, the practice caught on, and was still being used by the Corinthian Christians in the fourth century CE.

July 18: Magic
LECTURE OUTLINE

Read for Today: Gager, Curse Tablets and Binding Spells.
Methodology: today’s class will focus on what we learn from Gager about “magical” curses and attitudes toward “magic” in antiquity.
On-line resources: for more on magic in the ancient world take a virtual library tour of the University of Michigan's display of Greek Magical Papyri (as well as gems and bowls).
** Your Book Review is due today **

July 23: Patristic Literature (the “Church Fathers”) and Rabbinic Judaism
LECTURE OUTLINE
Read for Today: Theodoret, Phil. hist. 1 (do not read 2, 9, 14 and 15); Justin, excerpts from the Dialogue with Trypho; Theissen, The Miracle Stories of the Early Christian Tradition; Lauterbauch, “The Belief in the Power of the Word”; Cannon, “Voodoo Death”; Segal, “Hellenistic Magic” (no longer required); Tambiah, “The Magical Power of Words” (no longer required).
Discussion Questions: As you read Theodoret’s stories of James, note the author’s reaction to the curse stories. Is Theodoret uncomfortable with these stories? How does he justify James’ actions? Lauterbauch’s “The Belief in the Power of the Word” describes an anxiety over oral cursing similar to concerns about the Evil Eye. What precautions are necessary when speaking if you believe your words could have such devastating consequences?
Methodology: do Curses work? To prepare for the discussion read Cannon’s “Voodoo Death” and review Gager’s and Lykiardopoulos ’ opinions on the issue.

July 25: Seminars
Anna Shestak (blasphemy) and Joyce Lee (curses in China)
Meena (witches) and Ysabeault d'Valar-Alba (curse as catharsis)
Jenna-Lee Creelman (Egyptian tomb curses) and Barbara Clayton (King Tut's curse)
Sajeev Siva (pop culture) and Maria Mallozi (superstitions/bad luck)

July 30: Seminars
Adriano Sacco (Genesis curses) and Marg Fennell (Psalms)
Adam Somogy (Leviticus) and Shary Perkel (Apocryphal Acts)
Melissa Carrera-Donoso (evil eye) and Muhammad Ali Alabedy (evil eye in Babylon)
Betty Yagutilov (evil eye in Mediterranean) and Aimee Paget (evil eye)

August 1: Seminars
Lilian Ediagbonya (biblical era) and Laura Lenkic (Curse of Ham) and Lorrie Eason (exorcism)
Ashleigh Campbell and Suzette Williams (voodoo)
Satoko Oyama (Greek: Oedipus) and Alex Rennie (Christian and traditional African influence on Caribbean curses and blessings)

August 8: The Major Paper is Due Today