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Tiresias: The Ancient Mediterranean Religions Source Database



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Papyri, Papyri Graecae Magicae, 4.2006-4.2125
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Intertexts (texts cited often on the same page as the searched text):

17 results
1. Aeschylus, Eumenides, 305-396, 512, 304 (6th cent. BCE - 5th cent. BCE)

304. ἐμοὶ τραφείς τε καὶ καθιερωμένος;
2. Pindar, Pythian Odes, 3.47-3.57 (6th cent. BCE - 5th cent. BCE)

3. Herodotus, Histories, 1.46.2-1.46.3, 5.92 (5th cent. BCE - 5th cent. BCE)

1.46.2. Having thus determined, he at once made inquiries of the Greek and Libyan oracles, sending messengers separately to Delphi, to Abae in Phocia, and to Dodona, while others were despatched to Amphiaraus and Trophonius, and others to Branchidae in the Milesian country. 1.46.3. These are the Greek oracles to which Croesus sent for divination: and he told others to go inquire of Ammon in Libya . His intent in sending was to test the knowledge of the oracles, so that, if they were found to know the truth, he might send again and ask if he should undertake an expedition against the Persians. 5.92. These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him: quote type="oracle" l met="dact" Eetion,worthy of honor, no man honors you. /l l Labda is with child, and her child will be a millstone /l lWhich will fall upon the rulers and will bring justice to Corinth. /l /quote ,This oracle which was given to Eetion was in some way made known to the Bacchiadae. The earlier oracle sent to Corinth had not been understood by them, despite the fact that its meaning was the same as the meaning of the oracle of Eetion, and it read as follows: quote type="oracle" l met="dact"An eagle in the rocks has conceived, and will bring forth a lion, /l lStrong and fierce. The knees of many will it loose. /l lThis consider well, Corinthians, /l lYou who dwell by lovely Pirene and the overhanging heights of Corinth. /l /quote ,This earlier prophecy had been unintelligible to the Bacchiadae, but as soon as they heard the one which was given to Eetion, they understood it at once, recognizing its similarity with the oracle of Eetion. Now understanding both oracles, they kept quiet but resolved to do away with the offspring of Eetion. Then, as soon as his wife had given birth, they sent ten men of their clan to the township where Eetion dwelt to kill the child. ,These men came to Petra and passing into Eetion's courtyard, asked for the child. Labda, knowing nothing of the purpose of their coming and thinking that they wished to see the baby out of affection for its father, brought it and placed it into the hands of one of them. Now they had planned on their way that the first of them who received the child should dash it to the ground. ,When, however, Labda brought and handed over the child, by divine chance it smiled at the man who took it. This he saw, and compassion prevented him from killing it. Filled with pity, he handed it to a second, and this man again to a third.In fact it passed from hand to hand to each of the ten, for none would make an end of it. ,They then gave the child back to its mother, and after going out, they stood before the door reproaching and upbraiding one another, but chiefly him who had first received it since he had not acted in accordance with their agreement. Finally they resolved to go in again and all have a hand in the killing. ,Fate, however, had decreed that Eetion's offspring should be the source of ills for Corinth, for Labda, standing close to this door, heard all this. Fearing that they would change their minds and that they would take and actually kill the child, she took it away and hid it where she thought it would be hardest to find, in a chest, for she knew that if they returned and set about searching they would seek in every place—which in fact they did. ,They came and searched, but when they did not find it, they resolved to go off and say to those who had sent them that they had carried out their orders. They then went away and said this. ,Eetion's son, however, grew up, and because of his escape from that danger, he was called Cypselus, after the chest. When he had reached manhood and was seeking a divination, an oracle of double meaning was given him at Delphi. Putting faith in this, he made an attempt on Corinth and won it. ,The oracle was as follows: quote type="oracle" l met="dact"That man is fortunate who steps into my house, /l l Cypselus, son of Eetion, the king of noble Corinth, /l lHe himself and his children, but not the sons of his sons. /l /quote Such was the oracle. Cypselus, however, when he had gained the tyranny, conducted himself in this way: many of the Corinthians he drove into exile, many he deprived of their wealth, and by far the most he had killed. ,After a reign of thirty years, he died in the height of prosperity, and was succeeded by his son Periander. Now Periander was to begin with milder than his father, but after he had held converse by messenger with Thrasybulus the tyrant of Miletus, he became much more bloodthirsty than Cypselus. ,He had sent a herald to Thrasybulus and inquired in what way he would best and most safely govern his city. Thrasybulus led the man who had come from Periander outside the town, and entered into a sown field. As he walked through the corn, continually asking why the messenger had come to him from Corinth, he kept cutting off all the tallest ears of wheat which he could see, and throwing them away, until he had destroyed the best and richest part of the crop. ,Then, after passing through the place and speaking no word of counsel, he sent the herald away. When the herald returned to Corinth, Periander desired to hear what counsel he brought, but the man said that Thrasybulus had given him none. The herald added that it was a strange man to whom he had been sent, a madman and a destroyer of his own possessions, telling Periander what he had seen Thrasybulus do. ,Periander, however, understood what had been done, and perceived that Thrasybulus had counselled him to slay those of his townsmen who were outstanding in influence or ability; with that he began to deal with his citizens in an evil manner. Whatever act of slaughter or banishment Cypselus had left undone, that Periander brought to accomplishment. In a single day he stripped all the women of Corinth naked, because of his own wife Melissa. ,Periander had sent messengers to the Oracle of the Dead on the river Acheron in Thesprotia to enquire concerning a deposit that a friend had left, but Melissa, in an apparition, said that she would tell him nothing, nor reveal where the deposit lay, for she was cold and naked. The garments, she said, with which Periander had buried with her had never been burnt, and were of no use to her. Then, as evidence for her husband that she spoke the truth, she added that Periander had put his loaves into a cold oven. ,When this message was brought back to Periander (for he had had intercourse with the dead body of Melissa and knew her token for true), immediately after the message he made a proclamation that all the Corinthian women should come out into the temple of Hera. They then came out as to a festival, wearing their most beautiful garments, and Periander set his guards there and stripped them all alike, ladies and serving-women, and heaped all the clothes in a pit, where, as he prayed to Melissa, he burnt them. ,When he had done this and sent a second message, the ghost of Melissa told him where the deposit of the friend had been laid. “This, then, Lacedaimonians, is the nature of tyranny, and such are its deeds. ,We Corinthians marvelled greatly when we saw that you were sending for Hippias, and now we marvel yet more at your words to us. We entreat you earnestly in the name of the gods of Hellas not to establish tyranny in the cities, but if you do not cease from so doing and unrighteously attempt to bring Hippias back, be assured that you are proceeding without the Corinthians' consent.”
4. Horace, Sermones, 1.8 (1st cent. BCE - 1st cent. BCE)

1.8. However, they acknowledge themselves so far, that they were the Egyptians, the Chaldeans, and the Phoenicians (for I will not now reckon ourselves among them) that have preserved the memorials of the most ancient and most lasting traditions of mankind; 1.8. When this man had reigned thirteen years, after him reigned another, whose name was Beon, for forty-four years; after him reigned another, called Apachnas, thirty-six years and seven months; after him Apophis reigned sixty-one years, and then Jonias fifty years and one month;
5. Tibullus, Elegies, 1.2.43-1.2.50 (1st cent. BCE - 1st cent. BCE)

6. Lucan, Pharsalia, 6.424-6.434, 6.510-6.515, 6.533-6.587, 6.637, 6.656, 6.716-6.718, 6.762, 6.772-6.779 (1st cent. CE - 1st cent. CE)

7. Aelian, Varia Historia, 12.8 (2nd cent. CE - 3rd cent. CE)

8. Apuleius, The Golden Ass, 1.12-1.17, 2.28-2.29 (2nd cent. CE - 2nd cent. CE)

9. Heliodorus, Ethiopian Story, 6.14-6.15 (2nd cent. CE - 4th cent. CE)

10. Hippolytus, Refutation of All Heresies, 4.41 (2nd cent. CE - 3rd cent. CE)

4.41. But putting a skull on the ground, they make it speak in this manner. The skull itself is made out of the caul of an ox; and when fashioned into the requisite figure, by means of Etruscan wax and prepared gum, (and) when this membrane is placed around, it presents the appearance of a skull, which seems to all to speak when the contrivance operates; in the same manner as we have explained in the case of the (attendant) youths, when, having procured the windpipe of a crane, or some such long-necked animal, and attaching it covertly to the skull, the accomplice utters what he wishes. And when he desires (the skull) to become invisible, he appears as if burning incense, placing around, (for this purpose,) a quantity of coals; and when the wax catches the heat of these, it melts, and in this way the skull is supposed to become invisible.
11. Lucian, The Lover of Lies, 16, 30-31, 13 (2nd cent. CE - 2nd cent. CE)

12. Philostratus The Athenian, Life of Apollonius, 4.10, 4.20 (2nd cent. CE

4.10. With such harangues as these he knit together the people of Smyrna; but when the plague began to rage in Ephesus, and no remedy sufficed to check it, they sent a deputation to Apollonius, asking him to become physician of their infirmity; and he thought that he ought not to postpone his journey, but said: Let us go. And forthwith he was in Ephesus, performing the same feat, I believe, as Pythagoras, who was in Thurii and Metapontum at one and the same moment. He therefore called together the Ephesians, and said: Take courage, for I will today put a stop to the course of the disease. And with these words he led the population entire to the theater, where the image of the Averting god has been set up. And there he saw what seemed an old mendicant artfully blinking his eyes as if blind, as he carried a wallet and a crust of bread in it; and he was clad in rags and was very squalid of countece. Apollonius therefore ranged the Ephesians around him and said: Pick up as many stones as you can and hurl them at this enemy of the gods. Now the Ephesians wondered what he meant, and were shocked at the idea of murdering a stranger so manifestly miserable; for he was begging and praying them to take mercy upon him. Nevertheless Apollonius insisted and egged on the Ephesians to launch themselves on him and not let him go. And as soon as some of them began to take shots and hit him with their stones, the beggar who had seemed to blink and be blind, gave them all a sudden glance and his eyes were full of fire. Then the Ephesians recognized that he was a demon, and they stoned him so thoroughly that their stones were heaped into a great cairn around him. After a little pause Apollonius bade them remove the stones and acquaint themselves with the wild animal they had slain. When therefore they had exposed the object which they thought they had thrown their missiles at, they found that he had disappeared and instead of him there was a hound who resembled in form and look a Molossian dog, but was in size the equal of the largest lion; there he lay before their eyes, pounded to a pulp by their stones and vomiting foam as mad dogs do. Accordingly the statue of the Averting god, Heracles, has been set up over the spot where the ghost was slain. 4.20. Now while he was discussing the question of libations, there chanced to be present in his audience a young dandy who bore so evil a reputation for licentiousness that his conduct had long been the subject of coarse street-corner songs. His home was Corcyra, and he traced his pedigree to Alcinous the Phaeacian who entertained Odysseus. Apollonius then was talking about libations, and was urging them not to drink out of a particular cup, but to reserve it for the gods, without ever touching it or drinking out of it. But when he also urged them to have handles on the cup, and to pour the libation over the handle, because that is the part at which men are least likely to drink, the youth burst out into loud and coarse laughter, and quite drowned his voice. Then Apollonius looked up and said: It is not yourself that perpetrates this insult, but the demon, who drives you without your knowing it. And in fact the youth was, without knowing it, possessed by a devil; for he would laugh at things that no one else laughed at, and then would fall to weeping for no reason at all, and he would talk and sing to himself. Now most people thought that it was boisterous humor of youth which led him into excesses; but he was really the mouthpiece of a devil, though it only seemed a drunken frolic in which on that occasion he was indulging. Now, when Apollonius gazed on him, the ghost in him began to utter cries of fear and rage, such as one hears from people who are being branded or racked; and the ghost swore that he would leave the you man alone and never take possession of any man again. But Apollonius addressed him with anger, as a master might a shifty, rascally, and shameless slave and so on, and he ordered him to quit the young man and show by a visible sign that he had done so. I will throw down yonder statue, said the devil, and pointed to one of the images which were there in the Royal Stoa, for there it was that the scene took place. But when the statue began by moving gently, and then fell down, it would defy anyone to describe the hubbub which arose thereat and the way they clapped their hand with wonder. But the young man rubbed his eyes as if he had just woke up, and he looked towards the rays of the sun, and assumed a modest aspect, as all had their attention concentrated on him; for he no longer showed himself licentious, nor did he stare madly about, but he had returned to his own self, as thoroughly as if he had been treated with drugs; and he gave up his dainty dress and summery garments and the rest of his sybaritic way of life, and he fell in love with the austerity of philosophers, and donned their cloak, and stripping off his old self modeled his life and future upon that of Apollonius.
13. Iamblichus, Concerning The Mysteries, 8.5, 10.7 (3rd cent. CE - 4th cent. CE)

14. Papyri, Papyri Graecae Magicae, None (3rd cent. CE - 4th cent. CE)

15. Porphyry, Life of Plotinus, 10.18, 10.23-10.25 (3rd cent. CE - 4th cent. CE)

16. Ammianus Marcellinus, History, 19.12.14 (4th cent. CE - 4th cent. CE)

19.12.14. For if anyone wore on his neck an amulet against the quartan ague or any other complaint, or was accused by the testimony of the evil-disposed of passing by a grave in the evening, on the ground that he was a dealer in poisons, or a gatherer of the horrors of tombs and the vain illusions of the ghosts that walk there, he was condemned to capital punishment and so perished.
17. Papyri, Papyri Demoticae Magicae, 14.675-14.694



Subjects of this text:

subject book bibliographic info
abydos Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 262
aelian Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 275
aeneas Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 255
aeschylus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 255
alexandria Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 266
ammianus marcellinus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 280
amphiaraus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 255
amulets Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
angel Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 39
animal material Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
apollo Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 172; Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 255, 257, 272
apollonius of rhodes Fowler, Plato in the Third Sophistic (2014) 51
apollonius of tyana Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 144
apuleius, lucius Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 272, 273, 274, 278
apuleius Fowler, Plato in the Third Sophistic (2014) 51
apuleius of madaura, metamorphoses Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 277
arch-daimons Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 39
archonides Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 275
artemis Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 133
assimilation Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 123
assistant Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 39, 42, 43, 44, 45, 57, 123
assistant daimon Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 57
bes Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 262
birds Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
bitys Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 264, 273, 278
blood Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 133, 144
body Fowler, Plato in the Third Sophistic (2014) 51
bouché-leclercq, auguste Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 255, 282
burkert, walter Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 280, 282
chaldaeans, babylonian priests Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 269
christianity Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 279
chthonic daimon Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 43
cleomenes of sparta Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 275
consecration Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 172
constantius Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 280
croesus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 255
daemones Fowler, Plato in the Third Sophistic (2014) 51
daimon Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 42, 43, 57
daimon of the dead Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 42, 44, 123, 133
daimonion Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 43
delphi Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 255
democritus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 279
dionysus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 280; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 123
divination, bowl divination Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
divination, divination with (boy) medium Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
divination Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
drawings (magical) Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
egypt Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 172
egyptian magic, ritual and religion Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
egyptian priests Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
erichtho Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 272, 273, 277
eros Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 133
evil Fowler, Plato in the Third Sophistic (2014) 51
exorcism Fowler, Plato in the Third Sophistic (2014) 51
frankfurter, david Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 262, 274, 281, 282
ghosts Fowler, Plato in the Third Sophistic (2014) 51
ghosts and divination Johnston, Ancient Greek Divination (2008) 172
good Fowler, Plato in the Third Sophistic (2014) 51
good daimon Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 123
graf, fritz Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 255, 264, 266, 268, 272, 282
graves Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 172
great Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 39, 123
greek magic, ritual and religion Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
hades Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 273
hekate-selene-artemis Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 133
hekate Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 42, 133
heliopolis, city Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 266
herakleopolis, city Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 266
hermes Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 266, 277; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 123
herodotus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 255
high priest, egyptian priestly title Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 266
hippolytus (bishop of rome) Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 277
iamblichus Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 266, 277
ieu, the painter Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 269
image Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 144
insects and arachnids Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
inspiration (see also divination, trance, and mania) Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 257, 278
isis, goddess, mother of horus Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 266
lamp divination Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
libations Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 172
lot divination (see sortition) Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 256, 272, 273
lucian Fowler, Plato in the Third Sophistic (2014) 51
magic Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 257, 260, 261, 274, 277, 279, 281; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 39, 44, 45, 123, 133, 144
magic and divination Johnston, Ancient Greek Divination (2008) 172
magical implements, bowls Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
maimonides Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 277
mantis Johnston, Ancient Greek Divination (2008) 172
medea Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 272
mind Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 43
mysteries Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 123, 133
name Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 144
necromancy, and agôge spells Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 257, 258
necromancy, and apollo/ helios/yahweh Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 258, 259, 260, 261, 262, 263, 264, 273, 274, 276, 278
necromancy, and necromancy Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 279, 280
necromancy, and romans Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 255, 256, 280, 281
necromancy Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281; Johnston, Ancient Greek Divination (2008) 172
nephotes, egyptian priest? Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 266, 269
odysseus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 255, 263
olympus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 257
oracle Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 43
orpheus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 274
orphic oracle Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 275
osiris Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145; Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 266; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 123
ostanes, persian magos Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 269, 277
ostanes Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 264
ouroboros Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
pamphile Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 272
papyri, magical Johnston, Ancient Greek Divination (2008) 172
papyri graecae magicae hymns Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 133
periander Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 255
persephone Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 273
personal daimon Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 43
philostratus Fowler, Plato in the Third Sophistic (2014) 51; Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 274, 275
phylacteries Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
pitys, and hymn to helios Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 279, 280
pitys, king Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 266, 269, 277; Johnston, Ancient Greek Divination (2008) 172
pitys, the thessalian Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 277
pitys Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 256, 257, 258, 259, 260, 261, 262, 273, 274, 276, 278, 279, 280, 281; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 39, 40, 42, 43, 44, 45, 57, 123, 144
plants Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
plato Fowler, Plato in the Third Sophistic (2014) 51; Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 279
platonist Fowler, Plato in the Third Sophistic (2014) 51
plutarch of chaeronea Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 266; Fowler, Plato in the Third Sophistic (2014) 51
pluto Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 273
pnouthis, egyptian priest? Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 266
pompey, sextus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 272
power Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 57
prayer Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 172
protective magic Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
pseudepigraphy Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 266
psychagôgia Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 255, 256, 258, 268
ptolemy philopater Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 280
punishment Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 57
pythagoras/pythagorean/pythagoreanism Fowler, Plato in the Third Sophistic (2014) 51
resurrection Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 39, 40, 42, 43, 44, 45, 144
ritner, robert k. Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 269
ritual experts/magicians Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
sacrifice Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 172
sarapis, god, and manetho Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 266
saul Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 263
selene Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 133
seth Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 144
shamash Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 275, 276
skull Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 39, 40
skull divination Johnston, Ancient Greek Divination (2008) 172
solar god Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
spirit Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 39, 42, 43, 45, 133
syria Fowler, Plato in the Third Sophistic (2014) 51
talmud Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 277
temple scribe, egyptian priestly title Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 269
textiles Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 145
thessaly, region in greece Dieleman, Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE) (2005) 277
trophonius Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 255
typhon-seth Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 144
typhon Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 39, 144
violent Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 39, 43
wine Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 57
xerxes Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 264
zatchlas Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 273, 274, 275, 278
zeus' Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 44
zeus Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 133