We expect much more from Greece, and in some measure we are not disappointed. Spell-ritual was no doubt always much in vogue, especially for the purposes of agriculture and purification: we hear of certain “magicians” or μάγοι of Cleonae who averted hailstorms with incantations and the shedding of their own blood.[196.2] And a solemn part of the State liturgy in Greece was a commination service, which pronounced a curse on certain offences against the State. The religious curse is an interesting phenomenon of which it is not easy to give briefly a full and exact anthropological account; it is taken up by the higher religions, but it by no means originated in them, belonging to the sphere of spell rather than of prayer, and working out its effect by means of magic suggestion. Even the {197} Jewish service, which we still use on Ash Wednesday, employs curse-formulæ in which there is no immediate reference to God, and they may have been regarded originally as having an independent efficacy. This was certainly the case in Greece, for the curse was itself personified as an independent, personal power; and the Erinyes themselves, in some degree the personal embodiments of the curse, work their effect on the victim by singing a spell-song, according to Æschylus, which binds his soul and withers him away.[197.1] And the many private “devotiones” or “diræ” that have come down to us from Greek antiquity, written usually on leaden tablets and consecrating the enemy to the powers of the lower world, employ indeed an appeal to these powers that may be interpreted as prayer, but their essential quality is magical, and they certainly were supposed to operate as spells against the individual, while even the divinities to whom they are addressed appear to be constrained {198} rather than entreated. In one interesting example of the first century A.D., found in Ægina,[198.1] of Hellenic-Christian or possibly Judaic origin, the curse takes on the form of a prayer for righteous vengeance--“I call on the Highest God, the Lord of all spirits and of all flesh, before whom every soul this day is humbled with supplication, against those who have treacherously slain or poisoned the unfortunate Heracleia.” In the Greek legal procedure a curse was sometimes uttered against oneself if one forswore oneself or if one was guilty of the charge; and here as in similar cases in Christian jurisprudence the curse is an invocation of the high god who will punish perjury; but we find it similarly employed in the animistic stage of religion, by the African for instance, who takes an oath by his fetich,[198.2] “May this fetich slay me if I do not fulfil the contract”; and in such cases we must regard the curse as a spell working by {199} suggestion against oneself rather than as a prayer.