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darker skin than Greeks, and they are doves because at first the women would not have been able to speak Greek, and
Egyptian to the Greek ear may as well be the speech of an animal, but once they had learned Greek they would be speaking in a "human voice". He remarks that, in his view, the oracles of Dodona and Thebes resemble each other, and that the rites of Egyptian priests are older than that of the Greeks, and that he thinks they adopted them from Egypt. The priestesses at Dodona would enter trance, though this does not seem to be as prominent as the trances of the
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said that two black doves came from Thebes in Egypt to them and Libya, and both told the people there to establish oracles. He analyzes this as a mythologization of
Egyptian women coming to both places and bringing the rites of an oracle with them. The doves are black because many Egyptians had
118:, it occurs as a way of the divine affirming someone should be selected for a leadership position, with the spirit of God seizing hold of a person. This divine confirmation only occurs once in Numbers. However, in Samuel a group experiences that same possession without clarity as to why.
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Like the zÄr spirits, the ghosts in the "ghost rider" tradition sometimes cause illnesses to communicate with the living about their desires. However, their demands often relate to their tombs and the specifics of their mourning, as opposed to the jewelry and clothes of the zÄr.
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Some scholars think the general tradition of adorcism and possession-healing practices with music may be thousands of years old, due to how widespread it is. Janzen argues Ngoma, a Bantu healing practice that prominently features the
107:, and was borrowed from them. The Delphic oracle possibly dates back to the 1400s BC in Mycenean Greece, and if there is a connection between Per-Wadjet's oracle and it, Minoa likely was an intermediary.
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experiences prophetic possession-trance brought on in conjunction with music. The first instance of Saul's possession with the larger group of tracers is also accompanied by music.
75:, and other religious practices. It is generally common among African spiritual traditions, whether adherents are Christians, Muslims, or belong to a traditional religion.
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Luc de Heusch. Cultes de possession et religions initiatiques de salut en
Afrique. Annales du Centre d'etudes des Religions, ii. 226-44. 1962
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There is some evidence for adorcism and possession-trance (a commonly linked phenomenon) in Pre-Exilic
Israelite religion. In
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from him, and has the spirit of God leave him and be replaced by a bad spirit from God which is soothed by David's music. In
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Jean-Michel
Oughourlian. The Puppet of Desire: The Psychology of Hysteria, Possession, and Hypnosis , p. 97).
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Adorcism also describes the oracular practices found in Greece, which may have come from Egypt's
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Oughourlian defines adorcism as "voluntary, desired, and curative possessions".
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Review of Women's
Medicine: the zar-bori cult in Africa and beyond by Sjaak van der Geest
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461:"Women in the Aegean: Minoan Snake Goddess: 8. Snakes, Egypt, Magic & Women"
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Parke, Herbert
William; Dietrich, B. C.; Peatfield, Alan A. D. (2015-12-22),
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oracle. In Book II (Euterpe), Herotodus relates that the priestesses of
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Horses, musicians, and gods: the Hausa cult of possession-trance
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for practices to placate or accommodate spiritual entities in a
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Spirits and Slaves in
Central Sudan: The Red Wind of Sennar
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Zar: Spirit
Possession, Music, and Healing Rituals in Egypt
213:"Kongo in Haiti: A New Approach to Religious Syncretism"
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486:"Possession Trance and Prophecy in Pre-Exilic Israel"
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is also both seized by the spirit of God to protect
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59:of Northeast Africa and West Asia, the Hausa's
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288:Somer, Eli; Saadon, Meir (December 2000).
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32:person or place. Unlike
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211:de Heusch, Luc (1989).
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180:References
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47:Occurrence
38:initiation
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237:0025-1496
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57:ZÄr rites
30:possessed
598:Exorcism
420:"Dodona"
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138:See also
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85:ngoma
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