Tiresias: The Ancient Mediterranean Religions Source Database

7234

Josephus Flavius, Jewish Antiquities, 8.45-8.49

παρέσχε δ' αὐτῷ μαθεῖν ὁ θεὸς καὶ τὴν κατὰ τῶν δαιμόνων τέχνην εἰς ὠφέλειαν καὶ θεραπείαν τοῖς ἀνθρώποις: ἐπῳδάς τε συνταξάμενος αἷς παρηγορεῖται τὰ νοσήματα καὶ τρόπους ἐξορκώσεων κατέλιπεν, οἷς οἱ ἐνδούμενοι τὰ δαιμόνια ὡς μηκέτ' ἐπανελθεῖν ἐκδιώξουσι.

God also enabled him to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also by which distempers are alleviated. And he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return;

καὶ αὕτη μέχρι νῦν παρ' ἡμῖν ἡ θεραπεία πλεῖστον ἰσχύει: ἱστόρησα γάρ τινα ̓Ελεάζαρον τῶν ὁμοφύλων Οὐεσπασιανοῦ παρόντος καὶ τῶν υἱῶν αὐτοῦ καὶ χιλιάρχων καὶ ἄλλου στρατιωτικοῦ πλήθους ὑπὸ τῶν δαιμονίων λαμβανομένους ἀπολύοντα τούτων. ὁ δὲ τρόπος τῆς θεραπείας τοιοῦτος ἦν:

and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this:

προσφέρων ταῖς ῥισὶ τοῦ δαιμονιζομένου τὸν δακτύλιον ἔχοντα ὑπὸ τῇ σφραγῖδι ῥίζαν ἐξ ὧν ὑπέδειξε Σολόμων ἔπειτα ἐξεῖλκεν ὀσφρομένῳ διὰ τῶν μυκτήρων τὸ δαιμόνιον, καὶ πεσόντος εὐθὺς τἀνθρώπου μηκέτ' εἰς αὐτὸν ἐπανήξειν ὥρκου, Σολόμωνός τε μεμνημένος καὶ τὰς ἐπῳδὰς ἃς συνέθηκεν ἐκεῖνος ἐπιλέγων.

He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed.

βουλόμενος δὲ πεῖσαι καὶ παραστῆσαι τοῖς παρατυγχάνουσιν ὁ ̓Ελεάζαρος, ὅτι ταύτην ἔχει τὴν ἰσχύν, ἐτίθει μικρὸν ἔμπροσθεν ἤτοι ποτήριον πλῆρες ὕδατος ἢ ποδόνιπτρον καὶ τῷ δαιμονίῳ προσέταττεν ἐξιὸν τἀνθρώπου ταῦτα ἀνατρέψαι καὶ παρασχεῖν ἐπιγνῶναι τοῖς ὁρῶσιν, ὅτι καταλέλοιπε τὸν ἄνθρωπον.

And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man;

γινομένου δὲ τούτου σαφὴς ἡ Σολόμωνος καθίστατο σύνεσις καὶ σοφία δι' ἣν, ἵνα γνῶσιν ἅπαντες αὐτοῦ τὸ μεγαλεῖον τῆς φύσεως καὶ τὸ θεοφιλὲς καὶ λάθῃ μηδένα τῶν ὑπὸ τὸν ἥλιον ἡ τοῦ βασιλέως περὶ πᾶν εἶδος ἀρετῆς ὑπερβολή, περὶ τούτων εἰπεῖν προήχθημεν.

and when this was done, the skill and wisdom of Solomon was shown very manifestly: for which reason it is, that all men may know the vastness of Solomon’s abilities, and how he was beloved of God, and that the extraordinary virtues of every kind with which this king was endowed may not be unknown to any people under the sun for this reason, I say, it is that we have proceeded to speak so largely of these matters.

Intertexts (texts cited often on the same page as the searched text):

19 results

1. Septuagint, Tobit, 11 (th cent. BCE - 2nd cent. BCE)

2. Hebrew Bible, Deuteronomy, 18.10-18.11 (9th cent. BCE - 3rd cent. BCE)

18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃

18.10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer," 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer."

3. Hebrew Bible, Exodus, 7.8-7.15, 22.17 (9th cent. BCE - 3rd cent. BCE)

7.8. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 7.9. כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל־אַהֲרֹן קַח אֶת־מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי־פַרְעֹה יְהִי לְתַנִּין׃ 7.11. וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃ 7.12. וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ וַיִּהְיוּ לְתַנִּינִם וַיִּבְלַע מַטֵּה־אַהֲרֹן אֶת־מַטֹּתָם׃ 7.13. וַיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהוָה׃ 7.14. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כָּבֵד לֵב פַּרְעֹה מֵאֵן לְשַׁלַּח הָעָם׃ 7.15. לֵךְ אֶל־פַּרְעֹה בַּבֹּקֶר הִנֵּה יֹצֵא הַמַּיְמָה וְנִצַּבְתָּ לִקְרָאתוֹ עַל־שְׂפַת הַיְאֹר וְהַמַּטֶּה אֲשֶׁר־נֶהְפַּךְ לְנָחָשׁ תִּקַּח בְּיָדֶךָ׃ 22.17. מְכַשֵּׁפָה לֹא תְחַיֶּה׃

7.8. And the LORD spoke unto Moses and unto Aaron, saying:" 7.9. ’When Pharaoh shall speak unto you, saying: Show a wonder for you; then thou shalt say unto Aaron: Take thy rod, and cast it down before Pharaoh, that it become a serpent.’" 7.10. And Moses and Aaron went in unto Pharaoh, and they did so, as the LORD had commanded; and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent." 7.11. Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts." 7.12. For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods." 7.13. And Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had spoken." 7.14. And the LORD said unto Moses: ‘Pharaoh’s heart is stubborn, he refuseth to let the people go." 7.15. Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river’s brink to meet him; and the rod which was turned to a serpent shalt thou take in thy hand." 22.17. Thou shalt not suffer a sorceress to live."

4. Hebrew Bible, Genesis, 6.1-6.4 (9th cent. BCE - 3rd cent. BCE)

6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃

6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown."

5. Septuagint, Tobit, 11 (4th cent. BCE - 2nd cent. BCE)

6. Septuagint, Wisdom of Solomon, 7.15-7.22 (2nd cent. BCE - 1st cent. BCE)

7.15. May God grant that I speak with judgment and have thought worthy of what I have received,for he is the guide even of wisdom and the corrector of the wise. 7.16. For both we and our words are in his hand,as are all understanding and skill in crafts. 7.17. For it is he who gave me unerring knowledge of what exists,to know the structure of the world and the activity of the elements; 7.18. the beginning and end and middle of times,the alternations of the solstices and the changes of the seasons 7.19. the cycles of the year and the constellations of the stars 7.20. the natures of animals and the tempers of wild beasts,the powers of spirits and the reasonings of men,the varieties of plants and the virtues of roots; 7.21. I learned both what is secret and what is manifest 7.22. for wisdom, the fashioner of all things, taught me. For in her there is a spirit that is intelligent, holy,unique, manifold, subtle,mobile, clear, unpolluted,distinct, invulnerable, loving the good, keen,irresistible

7. Josephus Flavius, Jewish Antiquities, 8.42-8.44, 8.46-8.49, 20.141-20.144 (1st cent. CE - 1st cent. CE)

8.42. 5. Now the sagacity and wisdom which God had bestowed on Solomon was so great, that he exceeded the ancients; insomuch that he was no way inferior to the Egyptians, who are said to have been beyond all men in understanding; nay, indeed, it is evident that their sagacity was very much inferior to that of the king’s. 8.42. Accordingly Ahab appears to have been deceived thereby, till he disbelieved those that foretold his defeat; but, by giving credit to such as foretold what was grateful to him, was slain; and his son Ahaziah succeeded him. 8.43. He also excelled and distinguished himself in wisdom above those who were most eminent among the Hebrews at that time for shrewdness; those I mean were Ethan, and Heman, and Chalcol, and Darda, the sons of Mahol. 8.44. He also composed books of odes and songs a thousand and five, of parables and similitudes three thousand; for he spake a parable upon every sort of tree, from the hyssop to the cedar; and in like manner also about beasts, about all sorts of living creatures, whether upon the earth, or in the seas, or in the air; for he was not unacquainted with any of their natures, nor omitted inquiries about them, but described them all like a philosopher, and demonstrated his exquisite knowledge of their several properties. 8.46. and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: 8.47. He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed. 8.48. And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man; 8.49. and when this was done, the skill and wisdom of Solomon was shown very manifestly: for which reason it is, that all men may know the vastness of Solomon’s abilities, and how he was beloved of God, and that the extraordinary virtues of every kind with which this king was endowed may not be unknown to any people under the sun for this reason, I say, it is that we have proceeded to speak so largely of these matters. 20.141. 2. But for the marriage of Drusilla with Azizus, it was in no long time afterward dissolved upon the following occasion: 20.142. While Felix was procurator of Judea, he saw this Drusilla, and fell in love with her; for she did indeed exceed all other women in beauty; and he sent to her a person whose name was Simon one of his friends; a Jew he was, and by birth a Cypriot, and one who pretended to be a magician, and endeavored to persuade her to forsake her present husband, and marry him; and promised, that if she would not refuse him, he would make her a happy woman. 20.143. Accordingly she acted ill, and because she was desirous to avoid her sister Bernice’s envy, for she was very ill treated by her on account of her beauty, was prevailed upon to transgress the laws of her forefathers, and to marry Felix; and when he had had a son by her, he named him Agrippa. 20.144. But after what manner that young man, with his wife, perished at the conflagration of the mountain Vesuvius, in the days of Titus Caesar, shall be related hereafter.

8. Josephus Flavius, Jewish War, 4.469, 7.182-7.184 (1st cent. CE - 1st cent. CE)

4.469. This country withal produces honey from bees; it also bears that balsam which is the most precious of all the fruits in that place, cypress trees also, and those that bear myrobalanum; so that he who should pronounce this place to be divine would not be mistaken, wherein is such plenty of trees produced as are very rare, and of the most excellent sort. 7.182. nay, even then it is certain death to those that touch it, unless anyone take and hang the root itself down from his hand, and so carry it away. 7.183. It may also be taken another way, without danger, which is this: they dig a trench quite round about it, till the hidden part of the root be very small 7.184. they then tie a dog to it, and when the dog tries hard to follow him that tied him, this root is easily plucked up, but the dog dies immediately, as if it were instead of the man that would take the plant away; nor after this need anyone be afraid of taking it into their hands.

9. New Testament, Acts, 13.4-13.12, 16.16-16.24 (1st cent. CE - 2nd cent. CE)

13.4. So, being sent out by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus. 13.5. When they were at Salamis, they proclaimed the word of God in the synagogues of the Jews. They had also John as their attendant. 13.6. When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus 13.7. who was with the proconsul, Sergius Paulus, a man of understanding. The same summoned Barnabas and Saul, and sought to hear the word of God. 13.8. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith. 13.9. But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him 13.10. and said, "Full of all deceit and all cunning, you son of the devil, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord? 13.11. Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!"Immediately there fell on him a mist and darkness. He went around seeking someone to lead him by the hand. 13.12. Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.19. But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers. 16.20. When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city 16.21. and set forth customs which it is not lawful for us to accept or to observe, being Romans. 16.22. The multitude rose up together against them, and the magistrates tore their clothes off of them, and commanded them to be beaten with rods. 16.23. When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely 16.24. who, having received such a charge, threw them into the inner prison, and secured their feet in the stocks.

10. New Testament, Luke, 4.10-4.11 (1st cent. CE - 1st cent. CE)

4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.'

11. New Testament, Mark, 5.1-5.10 (1st cent. CE - 1st cent. CE)

5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me. 5.8. For he said to him, "Come out of the man, you unclean spirit! 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many. 5.10. He begged him much that he would not send them away out of the country.

12. New Testament, Matthew, 4.6 (1st cent. CE - 1st cent. CE)

4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.'

13. Pliny The Elder, Natural History, 30.2 (1st cent. CE - 1st cent. CE)

14. Anon., Acts of Thomas, 32 (2nd cent. CE - 3rd cent. CE)

15. Anon., Acts of Philip, 8.4 (2nd cent. CE - 3rd cent. CE)

16. Justin, Dialogue With Trypho, 85.3 (2nd cent. CE - 2nd cent. CE)

17. Lucian, The Lover of Lies, 16 (2nd cent. CE - 2nd cent. CE)

18. Philostratus The Athenian, Life of Apollonius, 3.38, 4.18 (2nd cent. CE - missingth cent. CE)

3.38. THIS discussion was interrupted by the appearance among the sages of the messenger bringing in certain Indians who were in want of succor. And he brought forward a poor woman who interceded in behalf of her child, who was, she said, a boy of sixteen years of age, but had been for two years possessed by a devil. Now the character of the devil was that of a mocker and a liar. Here one of the sages asked, why she said this, and she replied: This child of mine is extremely good-looking, and therefore the devil is amorous of him and will not allow him to retain his reason, nor will he permit him to go to school, or to learn archery, nor even to remain at home, but drives him out into desert places. And the boy does not even retain his own voice, but speaks in a deep hollow tone, as men do; and he looks at you with other eyes rather than with his own. As for myself I weep over all this and I tear my cheeks, and I rebuke my son so far as I well may; but he does not know me. And I made my mind to repair hither, indeed I planned to do so a year ago; only the demon discovered himself using my child as a mask, and what he told me was this, that he was the ghost of man, who fell long ago in battle, but that at death he was passionately attached to his wife. Now he had been dead for only three days when his wife insulted their union by marrying another man, and the consequence was that he had come to detest the love of women, and had transferred himself wholly into this boy. But he promised, if I would only not denounce him to yourselves, to endow the child with many noble blessings. As for myself, I was influenced by these promises; but he has put me off and off for such a long time now, that he has got sole control of my household, yet has no honest or true intentions. Here the sage asked afresh, if the boy was at hand; and she said not, for, although she had done all she could to get him to come with her, the demon had threatened her with steep places and precipices and declared that he would kill her son, in case, she added, I haled him hither for trial. Take courage, said the sage, for he will not slay him when he has read this. And so saying he drew a letter out of his bosom and gave it to the woman; and the letter, it appears, was addressed to the ghost and contained threats of an alarming kind. 4.18. It was then the day of the Epidaurian festival, at which it is still customary for the Athenians to hold the initiation at a second sacrifice after both proclamation and victims have been offered; and this custom was instituted in honor of Asclepius, because they still initiated him when on one occasion he arrived from Epidaurus too late for the mysteries. Now most people neglected the initiation and hung around Apollonius, and thought more of doing that than of being perfected in their religion before they went home; but Apollonius said that he would join them later on, and urged them to attend at once to the rites of the religion, for that he himself would be initiated. But the hierophant was not disposed to admit him to the rites, for he said that he would never initiate a wizard and charlatan, nor open the Eleusinian rite to a man who dabbled in impure rites. Thereupon Apollonius, fully equal to the occasion, said: You have not yet mentioned the chief of my offense, which is that knowing, as I do, more about the initiatory rite than you do yourself, I have nevertheless come for initiation to you, as if you were wiser than I am. The bystanders applauded these words, and deemed that he had answered with vigor and like himself; and thereupon the hierophant, since he saw that his exclusion of Apollonius was not by any means popular with the crowd, changed his tone and said: Be thou initiated, for thou seemest to be some wise man who has come here. But Apollonius replied: I will be initiated at another time, and it is so and so, mentioning a name, who will initiate me. Herein he showed his gift of prevision, for he glanced at the hierophant who succeeded the one he addressed, and presided over the sanctuary four years later.

19. Papyri, Papyri Graecae Magicae, 4.3007-4.3086 (3rd cent. CE - 4th cent. CE)

Subjects of this text:

subject	book bibliographic info
adam	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
andrew,st	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
astronomy and astrology	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
balsam (opobalsam),in josephus	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
berenice	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 47
bible,occult sciences in	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 58
cabala	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 58
caluppan,st	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
date palms,and date honey	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
dead sea and area,dead sea and healing	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
dead sea and area,medicinal products of	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
dead sea scrolls,and raphael,angel of healing	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
dead sea scrolls,dead sea scrolls and fragments on healing	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
dead sea scrolls,solomonic corpus	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
demons/demonology	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
drusilla	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 47
eden	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
eleazar	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
eleazar (exorcist)	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 47
eve	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
exorcism	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 47; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
felix,procurator of judea	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 47
genesis	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
gerasa	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
healing and medicines,and angels	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
healing and medicines,and astrology	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
healing and medicines,and jesus	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
healing and medicines,and raphael the angel	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
healing and medicines,and second temple judaism	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
healing and medicines,bee honey,use of	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
healing and medicines,blindness and restoration of sight	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
healing and medicines,demons,as cause of sickness	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
healing and medicines,exorcism as healing art	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
healing and medicines,scroll fragments found	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
healing and medicines,tobits cure from blindness	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
india	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
jesus / christ	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
josephus,flavius ( jewish historian)	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 58
josephus dead sea area,healing resources/medicinal plants	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
judaism	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 58; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 772
legion	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
lucian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 772
luke,gospel of	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
magic,erotic	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 47
magic,jewish	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 47
magic	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 772
mandrake (baaras),eleazar,story of	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318, 331
mandrake (baaras),exorcisms,use in	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
mandrake (baaras),toxicity of	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
mareotis,lake,mark,gospel of	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
mariamne	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
matthew,gospel of	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318, 331
medicinal plants,in pliny'	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
medicinal plants,rubia tinctoria (madder)	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
medicinal plants	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
metz	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
moses,as magician	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 47
moses,before pharaoh	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 47
moses	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
ophianoi	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
paradise	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
paul,st	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
philip,st	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
philippi	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
philos essenes,as beekeepers	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
pliny (gaius plinius secundus),medicinal plants,description of	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
religion	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 772
roman	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 772
scythia	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
snake	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
solomon,king,and healing	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
solomon,king,and invocation of name	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
solomon,king,as source of scientific knowledge	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
solomon	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 47; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
stoicism,cosmic religion	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 772
stoicism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 772
sympathy	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 772
syria	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
tacitus,on christians	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 772
tacitus,on magic	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 772
thessalonica	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
venom/venomous	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43
vespasian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 772; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
wisdom	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 772
yahweh	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 58