“There is a large corpus of magical texts from Babylonia of the Sassanian Era, designed to exorcise demons. In these texts, which are mostly Jewish and Christian, the Indo-Iranian deities called daiva appear as demons. …the demons of these texts are constantly appearing to women in the form of their husbands, and impregnating them. As a result, the names of the clients are always matronymic because no one could be sure of his paternity. …both the Greeks and Iranians had such notions.”
Source: The Common Background of Greek and Hebrew Civilizations (1965 [1962]), Ch.VII Further Observations on Homer
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Cyrus H. Gordon 73
American linguist 1908–2001Related quotes

il n'y a pas de hors-texte
"This question is therefore not only of Rousseau's writing but also of our reading. ...the writer writes <i>in</i> a language and <i>in</i> a logic whose proper system, laws, and life his discourse by definition cannot dominate absolutely. ...reading... cannot legitimately transgress the text toward something other than it... . <i>There is nothing outside of the text </i>[there is no outside-text; <i>il n'y a pas de hors-texte</i>]."
Specters of Marx (1993), 1960s

“The text of the Bible is but a feeble symbol of the Revelation held in the text of Men and Women.”
Impressions and Comments http://www.gutenberg.org/dirs/etext05/8ells10.txt (1914)

“Be careful, lest in casting out your demon you exorcise the best thing in you.”
Variant: Be careful when you cast out your demons that you don’t throw away the best of yourself.
Source: Textual politics: Discourse and social dynamics, 1995, p. 10

“The demons will always be there, Always. But you know, (hard breath) you can always fight demons.”
on his drug addiction problems.

Source: "An Interview With Fr Gabriele Amorth - The Church's Leading Exorcist" (2001)

[4] Symbol, 4.4 : The symbolic mode, 4.4.4 : The Kabalistic drift
Semiotics and the Philosophy of Language (1984)
Context: Scholem … says that Jewish mystics have always tried to project their own thought into the biblical texts; as a matter of fact, every unexpressible reading of a symbolic machinery depends on such a projective attitude. In the reading of the Holy Text according to the symbolic mode, "letters and names are not conventional means of communication. They are far more. Each one of them represents a concentration of energy and expresses a wealth of meaning which cannot be translated, or not fully at least, into human language" [On the Kabbalah and Its Symbolism (1960); Eng. tr., p. 36]. For the Kabalist, the fact that God expresses Himself, even though His utterances are beyond any human insight, is more important than any specific and coded meaning His words can convey.
The Zohar says that "in any word shine a thousand lights" (3.202a). The unlimitedness of the sense of a text is due to the free combinations of its signifiers, which in that text are linked together as they are only accidentally but which could be combined differently.