Curse in the context of "Incantation"

Pandora's box is an artifact in Greek mythology connected with the myth of Pandora in Hesiod's c. 700 B.C. poem Works and Days. Hesiod related that curiosity led her to open a container left in the care of her husband, thus releasing curses upon mankind. Later depictions of the story have been varied, with some literary and artistic treatments focusing more on the contents than on Pandora herself.

The container mentioned in the original account was actually a large storage jar, but the word was later mistranslated. In modern times an idiom has grown from the story meaning "Any source of great and unexpected troubles", or alternatively "A present which seems valuable but which in reality is a curse".

"Sleeping Beauty" (French: La Belle au bois dormant, or The Beauty Sleeping in the Wood; German: Dornröschen, or Little Briar Rose), also titled in English as The Sleeping Beauty in the Woods, is a French fairy tale about a princess cursed by an evil fairy to sleep for a hundred years before being awakened by a handsome prince. A good fairy, knowing the princess would be frightened if alone when she wakes, uses her wand to put every living person and animal in the palace and forest asleep, to awaken when the princess does.

The earliest known version of the tale is found in the French narrative Perceforest, written between 1330 and 1344. Another was the Catalan poem Frayre de Joy e Sor de Paser. Giambattista Basile wrote another, "Sun, Moon, and Talia" for his collection Pentamerone, published posthumously in 1634–36 and adapted by Charles Perrault in Histoires ou contes du temps passé in 1697. The version collected and printed by the Brothers Grimm was one orally transmitted from the Perrault version, while including own attributes like the thorny rose hedge and the curse.

The world to come, age to come, heaven on Earth, and the Kingdom of God are eschatological phrases reflecting the belief that the current world or current age is flawed or cursed and will be replaced in the future by a better world, age, or paradise.

The concept is related to, but differs from, the concepts of heaven or the afterlife in that heaven is another place or state of existence generally seen as above the world, and the afterlife is generally an individual's continued existence after death.

The Pella curse tablet is a text written in a distinct Doric Greek idiom, found in Pella, the ancient capital of Macedon, in 1986. Ιt contains a curse or magic spell (Ancient Greek: κατάδεσμος, katadesmos) inscribed on a lead scroll, dated to the first half of the 4th century BC (c. 380–350 BC). It was published in the Hellenic Dialectology Journal in 1993 and is currently held in the Archaeological Museum of Pella. The Pella curse tablet exhibits some of the typical Northwest Greek features, as well as a cluster of unique Doric features that do not appear in other subdialects of this family (e.g. Epirote, Locrian). It represents the same or a very similar vernacular dialect that is also attested in the other Doric inscriptions from Macedonia. This indicates that a Doric Greek dialect was not imported, but proper to Macedon. As a result, the Pella curse tablet has been forwarded as an argument that Ancient Macedonian was a variety of Northwest Greek, and one of the Doric dialects.

The spell was written by a woman, possibly named Dagina or Phila. It was intended to prevent the marriage of her love interest, Dionysophon, with Thetima, and secure that Dionysophon would marry and live a happy life with her instead. The spell was entrusted to the corpse of a deceased man, named Macron.

The Pydna curse tablets are a collection of six texts or catalogues written in Ancient Greek that were found at the ruins of Pydna, a prominent city of ancient Macedon, between 1994 and 1997. They were discovered during the archaeological excavations of the Makrygialos cemetery and were first published by Curbera and Jordan in 2003. Each tablet contains a curse or magic spell (Ancient Greek: κατάδεσμος, katadesmos), probably all of judicial nature, and has been dated to the 4th century BC. Three of them are merely name catalogues, while the others also contain language which indicates they were meant to influence legal proceedings. The tablets document in total 66 individuals, most of whom bear well-known Greek names. The onomasticon of the tablets can be overall characterized as typically ancient Macedonian (e.g. Amyntas, Philippos, Pausanias etc.). The tablets have had important contribution to modern understanding of ancient Macedonian anthroponymy and prosopography, particularly in the city of Pydna.

Imprecatory Psalms, contained within the Book of Psalms of the Hebrew Bible (Hebrew: תנ"ך), are those that imprecate – invoke judgment, calamity or curses upon one's enemies or those perceived as the enemies of God. Major imprecatory Psalms include Psalm 69 and Psalm 109, while Psalms 5, 6, 10, 12, 35, 37, 40, 52, 54, 55, 56, 57, 58, 59, 79, 83, 94, 137, 139 and 143 are also considered imprecatory. As an example, Psalm 69:24 states toward God, "Pour out Your indignation on them, and let Your burning anger overtake them."

The Psalms (Tehilim, תהילים, or "praises"), considered part of both Hebrew and Christian Scripture, served as ancient Israel's "psalter" or "hymnbook", which was used during temple and private worship.

In folklore, a werewolf (from Old English werwulf 'man-wolf'), or occasionally lycanthrope (from Ancient Greek λυκάνθρωπος 'wolf-human'), is an individual who can shapeshift into a wolf or therianthropic hybrid wolf–humanlike creature, either voluntarily or involuntarily due to a curse or other affliction. In modern fiction, especially film, transformations are often depicted as triggered by the full moon and transmitted by a bite or scratch from another werewolf. Early sources for belief in this ability or affliction, called lycanthropy, are Petronius (27–66) and Gervase of Tilbury (1150–1228).

The werewolf is a widespread concept in European folklore, existing in many variants, which are related by a common development of a Christian interpretation of underlying European folklore developed during the Middle Ages. From the early modern period, werewolf beliefs spread to the Western Hemisphere with colonialism. Belief in werewolves developed in parallel to the belief in witches during the late Middle Ages and the early modern period. Like the witchcraft trials as a whole, the trial of supposed werewolves emerged in what is now Switzerland, especially the Valais and Vaud, in the early 15th century and spread throughout Europe in the 16th, peaking in the 17th and subsiding by the 18th century.

In Greek mythology, Horkos (/ˈhɔːrkɒs/; Ancient Greek: Ὅρκος [hór.kos], lit. 'Oath') personifies the curse that is inflicted on any person who swears a false oath. According to Hesiod, Horkos was the son of Eris (Strife). He is one of the divine enforcers of oaths, which were an important part of the ancient Greek system of justice.