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A fact from Gello appeared on Wikipedia's Main Page in the Did you know column on 6 April 2009 (check views). The text of the entry was as follows:
Did you know... that according to the magico-medical text Cyranides, miscarriages caused by female demons such as Gello can be prevented by wearing an aetite as an amulet?
At the beginning of the section entitled "The names of Gello" it is said that:
"Aramaic inscriptional evidence of a child-snatching demon appears on a silver lamella (metal-leaf sheet) from Palestine and two incantation bowls dating to the 5th or 6th century; on these she is called Sideros (Greek for iron, a traditional protection for women during childbirth)."
The footnote to this paragraph cites the source plainly: Texts, translations, and commentary in Joseph Naveh and Shaul Shaked, Amulets and Magic Bowls: Aramaic Incantations of Late Antiquity (Jerusalem: Magnes Press, 1985) etc. Cynwolfe (talk) 17:13, 5 October 2015 (UTC)[reply]
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During the Byzantine period, textual evidence of the child-harming demon is most often found in exorcisms or demonologies.[† 1] Historian of ancient religion Sarah Iles Johnston suggests that this belief is expressed more commonly in earlier literature than has been noticed. The Homeric epics allude to the unmarried dead, who are excluded from the Underworld and might harm the living.[† 2] In the Homeric Hymn to Demeter, Demeter in her role as a kourotrophic ("youth-nurturing") goddess promises to protect her hosts' infant from demonic attack in language that recalls known magical incantations.[† 3] Centuries later, in Augustan Rome, Ovid describes the practice of protecting doorways with buckthorn after the birth of a child to ward off striges, winged female demons who were thought to suck the blood of newborns.[† 4] One of the twelve-and-a-half names of Gylo (see above) is Strigla, a form of the word strix as a kind of witch.[† 5]
^Spier (1993) p.34, especially note 48 with citations from R.P.H. Greenfield, Traditions in Late Byzantine Demonology (Amsterdam, 1988).
^Christopher A. Faraone, "The Undercutter, the Woodcutter, and Greek Demon Names Ending in –tomos (Hom. Hymn to Dem 228–29)," American Journal of Philology 122 (2001) 1–10.
The above discussion is about "child-harming demon" in Greek culture, and fails to make clear how it pertains to Gello. It looks like an attempt was made to explain background, but it shouldn't be such a longwinded digression. --Kiyoweap (talk) 08:46, 28 January 2018 (UTC)[reply]
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