Magic and the Law in Ancient Rome (Part 2 of 3)

By Liisa Eyerly

Have you ever wanted a rival sports team to lose? How about wishing revenge on a failed love relationship or their new love? Not happy with the opposing political view? Did someone ever steal from you or cause you harm? A common response is to wish for a bit of payback. In Ancient Rome, the boundaries between divine will and witchcraft were often blurred, with curses serving as a potent tool for those seeking to influence events or exact revenge. Whether driven by personal grudges, political ambitions, or competitive spirit, Romans frequently turned to curses to address conflicts and desires.

File:Alfredo Tominz – The chariot race in the Circus Maximus.jpg|Alfredo_Tominz_-_The_chariot_race_in_the_Circus_Maximus CC

These curses were inscribed on tablets, known as defixiones, and could be directed at rivals in various domains—sports, love, business, and even legal disputes. The tablets typically invoked the help of spirits or deities, urging them to inflict harm or misfortune on the target. A vivid example of this practice is found in a curse tablet that calls upon a spirit to "torment and kill the horses of the green and white teams" and their charioteers, Clarus, Felix, Primulus, and Romanus, reflecting the fierce competition and high stakes of chariot racing in Roman society.

These curses were not just empty threats; they were believed to carry real power. The act of inscribing the curse, often accompanied by a drawing of an anatomically correct deity, was thought to bind the target to the desired outcome, whether it was a rival's downfall, a lover's return, or a competitor's failure. This belief in the efficacy of curses underscores the complex relationship Romans had with the divine, where the line between seeking divine favor and engaging in witchcraft was often indistinguishable.

Personal grievances also found their way onto curse tablets in Ancient Rome, where people sought to exact severe punishment on those who wronged them. One such tablet laments the theft of two gloves, with the owner, Docimedis, invoking a curse that the thief should lose their mind and eyesight in the goddess's temple.

Roman bath in Bath England.

Bathhouse stealing was common, and another curse reveals the extent of anger and desire for retribution in Roman society: "The human who stole Verio’s cloak or his things... may the worms, cancer, and maggots penetrate his hands, head, feet, as well as his limbs and marrows." The severity of this curse highlights the intense emotions and beliefs in the power of these spells to cause real harm.

Even high-ranking individuals, such as senators, were not immune to these curses. One particularly vicious curse targeted Senator Fistus, with the intent to "Crush, kill Fistus, the senator. May Fistus dilute, languish, sink and may all his limbs dissolve..." This demonstrates the widespread use of curses across all social strata, reflecting the deep-rooted belief in their efficacy.

Defixio tabella with a curse in Greek. Lead, 4th century CE. Rome Baths of Diocletian, Public domain, via Wikimedia Commons

The belief in and practice of magic were not limited to the general populace; even politicians, philosophers, and emperors engaged in these mystical arts. Pliny the Elder, a respected naturalist and writer of the first century AD/CE, observed that magic had become deeply intertwined with medicine, religion, and astrology. He noted its powerful influence, stating that "The senses of men being thus enthralled by three-fold bond, the art of magic has attained an influence so mighty, that at the present day even, it holds sway throughout a great part of the world, and rules the kings of kings in the East."

This observation by Pliny underscores how pervasive and influential magic was in the ancient world, affecting not just common people but the highest echelons of society.

In the 4th century AD, Emperor Constantine I sought to regulate the pervasive use of magic within the Roman Empire by drawing a clear line between what was considered acceptable and what was not. He ruled that “helpful charms,” which were seen as benign, were permissible, while “antagonistic spells” were punishable offenses. This distinction reflected the Roman authorities' broader approach to divination, where certain state-sanctioned practices, such as augury (interpreting bird behavior) and haruspication (examining sacrificed animal entrails), were respected for their role in maintaining the pax deorum, the harmony between the human and divine realms.

A bronze reproduction of the so-called “Liver of Piacenza”, an animal liver engraved with the Etruscan names of the deities connected to each part of the organ. Lokilech, CC BY-SA 3.0 <http://creativecommons.org/licenses/by-sa/3.0/>, via Wikimedia Commons

In contrast, antagonistic spells, like those inscribed on curse tablets, were deemed dangerous and could be met with severe punishment, including crucifixion. Despite these harsh penalties, the use of curse tablets persisted, underscoring the deep-rooted belief in their power.

Christians in this era often faced accusations of wielding supernatural powers. This fear is vividly captured in the Passion story of Perpetua and Felicitas from the third century, where a Roman judge feared that these Christian women would magically disappear and escape their impending execution at the celebration of Emperor Septimius Severus’s birthday, highlighting the tension between emerging Christian beliefs and entrenched pagan practices.

In a letter, Emperor Hadrian accused Christians, Samaritans, and Jewish leaders of being involved in astrology, soothsaying, and anointing—practices often associated with magic. Christians consistently rejected these accusations, emphasizing their abhorrence of magical arts. This stance is echoed by the second-century church leader Irenaeus, who stated that while Christians did indeed cast out devils, they did so not through "wicked curious arts" like incantations or angelic invocations, but by directing prayers to the Lord and invoking the name of Jesus Christ.

Healing of the lame man Acts 3 :1-8. Internet Archive Book Images, No restrictions, via Wikimedia Commons

Christianity acknowledged the presence of evil spirits and the malevolent influences that existed in the world but firmly distinguished its practices from those of magic. This is illustrated in the Gospel of Luke (10:8-9,17), where Jesus instructs His disciples to heal the sick and proclaim the coming of the Kingdom of God, with the disciples later rejoicing that "even the demons are subject to us in Your name." This passage highlights the Christian belief in the power of Jesus' name to overcome evil, further distancing their faith from the magical practices of the time.

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In the bustling streets of ancient Ephesus, fortunes can change in an instant. When one of the city’s wealthiest citizens is found crushed beneath his own triumphant memorial, the powerful elite demand justice—but at what cost? Enigmatic investigator Sabina faces her most perilous case yet. As secrets unravel and enemies close in, she must navigate political intrigue, dark sorcery, and forbidden love to uncover the truth. In a city where everyone has something to hide, who can be trusted? And how far will Sabina go to solve a mystery that could cost her everything?

Liisa Eyerly’s Secrets of Ephesus series adds a Christian twist to first-century Roman Empire mysteries. Her debut novel, Obedient Unto Death (2022), won the Eric Hoffer First Horizon Award and first place in Spiritual Fiction. The second book, Fortunes of Death, launched in October. A lifelong mystery lover, Liisa was inspired by the Apostle Paul’s depiction of early Christians. After careers in teaching, librarianship, and stained glass, she began writing full-time at fifty. Liisa lives in northern Wisconsin with her husband and enjoys pickleball, kayaking, Bible study, and visiting Ancient Roman sites.


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