The Ancient Mediterranean Religions Index Database

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127 results for "greek"

1. Hesiod, Theogony, 10, 1008, 192, 196-198, 205, 224, 412-452, 9, 934, 411 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 7

411. In fact three thousand of them, every one

2. Homer, Iliad, 1.37-1.41, 1.229, 2.22, 4.196, 4.206, 5.330-5.331, 5.426-5.430, 8.170, 8.269, 11.366, 14.233, 14.236, 17.339, 19.161, 22.13, 22.395-22.403 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •greek magic, ritual and religion •greek magic, ritual and religion, in modern greece Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 46, 60, 61, 161, 162, 221, 251, 252, 277, 283, 296

1.37. / to the lord Apollo, whom fair-haired Leto bore:Hear me, god of the silver bow, who stand over Chryse and holy Cilla, and rule mightily over Tenedos, Sminthian god, if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats, 1.38. / to the lord Apollo, whom fair-haired Leto bore:Hear me, god of the silver bow, who stand over Chryse and holy Cilla, and rule mightily over Tenedos, Sminthian god, if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats, 1.39. / to the lord Apollo, whom fair-haired Leto bore:Hear me, god of the silver bow, who stand over Chryse and holy Cilla, and rule mightily over Tenedos, Sminthian god, if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats, 1.40. / fulfill this prayer for me: let the Danaans pay for my tears by your arrows So he spoke in prayer, and Phoebus Apollo heard him. Down from the peaks of Olympus he strode, angered at heart, bearing on his shoulders his bow and covered quiver. 1.41. / fulfill this prayer for me: let the Danaans pay for my tears by your arrows So he spoke in prayer, and Phoebus Apollo heard him. Down from the peaks of Olympus he strode, angered at heart, bearing on his shoulders his bow and covered quiver. 1.229. / never have you had courage to arm for battle along with your people, or go forth to an ambush with the chiefs of the Achaeans. That seems to you even as death. Indeed it is far better throughout the wide camp of the Achaeans to deprive of his prize whoever speaks contrary to you. 2.22. / So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 4.196. / to see warlike Menelaus, son of Atreus, whom some man well skilled in archery hath smitten with an arrow, some Trojan or Lycian, compassing glory for himself but for us sorrow. So spake he, and the herald failed not to hearken, as he heard, but went his way throughout the host of the brazen-coated Achaeans, 4.206. / to see warlike Menelaus, captain of the Achaeans, whom some man, well skilled in archery, hath smitten with an arrow, some Trojan or Lycian, compassing glory for himself but for us sorrow. So spake he, and roused the heart in his breast, and they went their way in the throng throughout the broad host of the Achaeans. And when they were come where was fair-haired Menelaus, 5.330. / He the while had gone in pursuit of Cypris with his pitiless bronze, discerning that she was a weakling goddess, and not one of those that lord it in the battle of warriors,—no Athene she, nor Enyo, sacker of cities. But when he had come upon her as he pursued her through the great throng, 5.331. / He the while had gone in pursuit of Cypris with his pitiless bronze, discerning that she was a weakling goddess, and not one of those that lord it in the battle of warriors,—no Athene she, nor Enyo, sacker of cities. But when he had come upon her as he pursued her through the great throng, 5.426. / she hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage, 5.427. / she hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage, 5.428. / she hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage, 5.429. / she hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage, 5.430. / and all these things shall be the business of swift Ares and Athene. On this wise spake they one to the other; but Diomedes, good at the war-cry, leapt upon Aeneas, though well he knew that Apollo himself held forth his arms above him; yet had he no awe even of the great god, but was still eager 8.170. / and thrice from the mountains of Ida Zeus the counsellor thundered, giving to the Trojans a sign and victory to turn the tide of battle. And Hector shouted aloud and called to the Trojans:Ye Trojans and Lycians and Dardanians, that fight in close combat, be men, my friends, and bethink you of furious valour. 8.269. / and after them Eurypylus, the glorious son of Euaemon; and Teucer came as the ninth, stretching his back-bent bow, and took his stand beneath the shield of Aias, son of Telamon. Then would Aias move his shield aside from over him, and the warrior would spy his chance; and when he had shot his bolt and had smitten one in the throng, 11.366. / Verily I will yet make an end of thee when I meet thee hereafter, if so be any god is helper to me likewise. But now will I make after the rest, whomsoever I may light upon. 14.233. / and so came to Lemnos, the city of godlike Thoas. There she met Sleep, the brother of Death; and she clasped him by the hand, and spake and addressed him:Sleep, lord of all gods and of all men, if ever thou didst hearken to word of mine, so do thou even now obey, 14.236. / and I will owe thee thanks all my days. Lull me to sleep the bright eyes of Zeus beneath his brows, so soon as I shall have lain me by his side in love. And gifts will I give thee, a fair throne, ever imperishable, wrought of gold, that Hephaestus, mine own son, 17.339. / Hector, and ye other leaders of the Trojans and allies, shame verily were this, if before the Achaeans, dear to Ares, we be driven back to Ilios, vanquished in our cowardice. Howbeit even yet, declareth one of the gods that stood by my side, is Zeus, the counsellor most high, our helper in the fight. 19.161. / But bid thou the Achaeans by their swift ships to taste of food and wine; since therein is courage and strength. For there is no man that shall be able the whole day long until set of sun to fight against the foe, fasting the while from food; for though in his heart he be eager for battle, 22.13. / Not even yet hast thou known me that I am a god, but thou ragest incessantly! Hast thou in good sooth no care for thy toil regarding the Trojans whom thou dravest in rout, who now are gathered into the city, while thou hast turned thee aside hitherward? Thou shalt never slay me, for lo, I am not one that is appointed to die. Then with a mighty burst of anger spake to him swift-footed Achilles: 22.395. / He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.396. / He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.397. / He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.398. / He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.399. / He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.400. / he touched the horses with the lash to start thiem, and nothing loath the pair sped onward. And from Hector as he was dragged the dust rose up, and on either side his dark hair flowed outspread, and all in the dust lay the head that was before so fair; but now had Zeus given him over to his foes to suffer foul entreatment in his own native land. 22.401. / he touched the horses with the lash to start thiem, and nothing loath the pair sped onward. And from Hector as he was dragged the dust rose up, and on either side his dark hair flowed outspread, and all in the dust lay the head that was before so fair; but now had Zeus given him over to his foes to suffer foul entreatment in his own native land. 22.402. / he touched the horses with the lash to start thiem, and nothing loath the pair sped onward. And from Hector as he was dragged the dust rose up, and on either side his dark hair flowed outspread, and all in the dust lay the head that was before so fair; but now had Zeus given him over to his foes to suffer foul entreatment in his own native land. 22.403. / he touched the horses with the lash to start thiem, and nothing loath the pair sped onward. And from Hector as he was dragged the dust rose up, and on either side his dark hair flowed outspread, and all in the dust lay the head that was before so fair; but now had Zeus given him over to his foes to suffer foul entreatment in his own native land.

3. Homer, Odyssey, 2.169, 4.455, 4.460, 8.256-8.369, 10.27, 13.79, 18.193 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 7, 60, 218, 240, 254, 296

4. Aeschylus, Libation-Bearers, 350 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 58

350. ἐπιστρεπτὸν αἰῶ

350. and in their maturity you would have made their lives admired by men. And in a land beyond the sea you would have found a tomb heaped high with earth, no heavy burden for your house to bear— Chorus

5. Aeschylus, Persians, 607-689, 691-693, 690 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 9

690. λαβεῖν ἀμείνους εἰσὶν ἢ μεθιέναι.

690. are readier to seize than to release. Nevertheless, since I have obtained dominion among them, I have come. But make haste, so that I may not incur blame regarding the time of my sojourn. What is this unexpected ill that weighs the Persians down? Chorus

6. Pindar, Pythian Odes, 4.213-4.219 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 9, 249

7. Euripides, Iphigenia At Aulis, 1211 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 45

8. Euripides, Ion, 126 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 58

9. Euripides, Hippolytus, 249, 447-450, 509-515, 1300 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 249

10. Euripides, Helen, 375 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 245

375. ὦ μάκαρ ̓Αρκαδίᾳ ποτὲ παρθένε Καλλιστοῖ, Διὸς

11. Euripides, Fragments, 1023 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241

12. Euripides, Bacchae, 138-139, 142, 426, 565, 143 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 54

143. νέκταρι.

13. Euripides, Fragments of Phaethon, 224, 226, 225 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 163

14. Aristophanes, Wasps, 804 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 183

804. ὥσπερ ̔Εκάταιον, πανταχοῦ πρὸ τῶν θυρῶν.

15. Aristophanes, Clouds, 749-752 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 280

752. ὥσπερ κάτοπτρον, κᾆτα τηροίην ἔχων —

16. Plato, Ion, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 54

534a. οὐκ ἔμφρονες ὄντες ὀρχοῦνται, οὕτω καὶ οἱ μελοποιοὶ οὐκ ἔμφρονες ὄντες τὰ καλὰ μέλη ταῦτα ποιοῦσιν, ἀλλʼ ἐπειδὰν ἐμβῶσιν εἰς τὴν ἁρμονίαν καὶ εἰς τὸν ῥυθμόν, βακχεύουσι καὶ κατεχόμενοι, ὥσπερ αἱ βάκχαι ἀρύονται ἐκ τῶν ποταμῶν μέλι καὶ γάλα κατεχόμεναι, ἔμφρονες δὲ οὖσαι οὔ, καὶ τῶν μελοποιῶν ἡ ψυχὴ τοῦτο ἐργάζεται, ὅπερ αὐτοὶ λέγουσι. λέγουσι γὰρ δήπουθεν πρὸς ἡμᾶς οἱ ποιηταὶ ὅτι

534a. just as the Corybantian worshippers do not dance when in their senses, so the lyric poets do not indite those fine songs in their senses, but when they have started on the melody and rhythm they begin to be frantic, and it is under possession—as the bacchants are possessed, and not in their senses, when they draw honey and milk from the rivers—that the soul of the lyric poets does the same thing, by their own report. For the poets tell us, I believe, that the songs they bring us are the sweets they cull from honey-dropping fount

17. Diogenes Sinopensis, Letters, 36 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 181

18. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 48, 49

19. Herodotus, Histories, 1.105, 1.105.3, 4.105 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 243

20. Theopompus of Chios, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 183

21. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 8

909a. σωφρονιστήριον ὁ δικαστὴς τιθέμενος νόμῳ τιθέσθω μηδὲν ἔλαττον ἐτῶν πέντε, ἐν τούτῳ δὲ τῷ χρόνῳ μηδεὶς τῶν πολιτῶν αὐτοῖς ἄλλος συγγιγνέσθω πλὴν οἱ τοῦ νυκτερινοῦ συλλόγου κοινωνοῦντες, ἐπὶ νουθετήσει τε καὶ τῇ τῆς ψυχῆς σωτηρίᾳ ὁμιλοῦντες· ὅταν δʼ ὁ χρόνος αὐτοῖς ἐξέλθῃ τῶν δεσμῶν, ἐὰν μὲν δοκῇ τις σωφρονεῖν αὐτῶν, οἰκείτω μετὰ τῶν σωφρόνων, ἐὰν δὲ μή, ὀφείλῃ δʼ αὖθις τὴν τοιαύτην δίκην, θανάτῳ ζημιούσθω. ὅσοι δʼ ἂν θηριώδεις γένωνται

909a. hall hold intercourse with them, save only those who take part in the nocturnal assembly, and they shall company with them to minister to their souls’ salvation by admonition; and when the period of their incarceration has expired, if any of them seems to be reformed, he shall dwell with those who are reformed, but if not, and if he be convicted again on a like charge, he shall be punished by death. But as to all those who have become like ravening beasts, and who, besides holding that the gods are negligent

22. Euripides, Rhesus, 530-531 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241

531. And the Eagle is risen and ranges 531. rend= ANOTHER.

23. Menander, Misoumenai, 1, 10-14, 2-6, 8-9, 7 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241

24. Callimachus, Fragments, 685 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 249

25. Theocritus, Idylls, 15.86, 15.100-15.105, 15.136-15.144 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 249

26. Theophrastus, Characters, 16.12 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 49

27. Herodas, Mimes, 8.16, 8.40, 8.67, 8.69-8.70 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 49, 50, 51

28. Lucretius Carus, On The Nature of Things, 1.1-1.28, 1.629, 2.1117, 5.1362 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241, 253

1.1. Aeneadum genetrix, hominum divomque voluptas, 1.2. alma Venus, caeli subter labentia signa 1.3. quae mare navigerum, quae terras frugiferentis 1.4. concelebras, per te quoniam genus omne animantum 1.5. concipitur visitque exortum lumina solis: 1.6. te, dea, te fugiunt venti, te nubila caeli 1.7. adventumque tuum, tibi suavis daedala tellus 1.8. summittit flores, tibi rident aequora ponti 1.9. placatumque nitet diffuso lumine caelum. 1.10. nam simul ac species patefactast verna diei 1.11. et reserata viget genitabilis aura favoni, 1.12. aeriae primum volucris te, diva, tuumque 1.13. significant initum perculsae corda tua vi. 1.14. et rapidos trat amnis: ita capta lepore 1.15. inde ferae pecudes persultant pabula laeta 1.16. te sequitur cupide quo quamque inducere pergis. 1.17. denique per maria ac montis fluviosque rapacis 1.18. frondiferasque domos avium camposque virentis 1.19. omnibus incutiens blandum per pectora amorem 1.20. efficis ut cupide generatim saecla propagent. 1.21. quae quoniam rerum naturam sola gubernas 1.22. nec sine te quicquam dias in luminis oras 1.23. exoritur neque fit laetum neque amabile quicquam, 1.24. te sociam studeo scribendis versibus esse, 1.25. quos ego de rerum natura pangere conor 1.26. Memmiadae nostro, quem tu, dea, tempore in omni 1.27. omnibus ornatum voluisti excellere rebus. 1.28. quo magis aeternum da dictis, diva, leporem. 1.629. cogere consuesset rerum natura creatrix, 2.1117. omnia perduxit rerum natura creatrix; 5.1362. ipsa fuit rerum primum natura creatrix,

29. Demetrius, Style, 71 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 182

30. Plutarch, Sayings of The Spartans, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 49

31. Dioscorides Pedanius, De Materia Medica, 3.38-3.39, 4.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 121, 122

32. Phlegon of Tralles, On Miraculous Things, 10.520 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 164

33. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241

34. New Testament, Acts, 28.1-28.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •greek magic, ritual and religion, in modern greece Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 291

28.1. Καὶ διασωθέντες τότε ἐπέγνωμεν ὅτι Μελιτήνη ἡ νῆσος καλεῖται. 28.2. οἵ τε βάρβαροι παρεῖχαν οὐ τὴν τυχοῦσαν φιλανθρωπίαν ἡμῖν, ἅψαντες γὰρ πυρὰν προσελάβοντο πάντας ἡμᾶς διὰ τὸν ὑετὸν τὸν ἐφεστῶτα καὶ διὰ τὸ ψύχος. 28.3. συστρέψαντος δὲ τοῦ Παύλου φρυγάνων τι πλῆθος καὶ ἐπιθέντος ἐπὶ τὴν πυράν, ἔχιδνα ἀπὸ τῆς θέρμης ἐξελθοῦσα καθῆψε τῆς χειρὸς αὐτοῦ. 28.4. ὡς δὲ εἶδαν οἱ βάρβαροι κρεμάμενον τὸ θηρίον ἐκ τῆς χειρὸς αὐτοῦ, πρὸς ἀλλήλους ἔλεγον Πάντως φονεύς ἐστιν ὁ ἄνθρωπος οὗτος ὃν διασωθέντα ἐκ τῆς θαλάσσης ἡ δίκη ζῇν οὐκ εἴασεν. 28.5. ὁ μὲν οὖν ἀποτινάξας τὸ θηρίον εἰς τὸ πῦρ ἔπαθεν οὐδὲν κακόν· 28.6. οἱ δὲ προσεδόκων αὐτὸν μέλλειν πίμπρασθαι ἢ καταπίπτειν ἄφνω νεκρόν. ἐπὶ πολὺ δὲ αὐτῶν προσδοκώντων καὶ θεωρούντων μηδὲν ἄτοπον εἰς αὐτὸν γινόμενον, μεταβαλόμενοι ἔλεγον pb n="313"/ αὐτὸν εἶναι θεόν. 28.7. Ἐν δὲ τοῖς περὶ τὸν τόπον ἐκεῖνον ὑπῆρχεν χωρία τῷ πρώτῳ τῆς νήσου ὀνόματι Ποπλίῳ, ὃς ἀναδεξάμενος ἡμᾶς ἡμέρας τρεῖς φιλοφρόνως ἐξένισεν.

28.1. When we had escaped, then we knew that the island was called Malta. 28.2. The natives shown us no common kindness; for they kindled a fire, and received us all, because of the present rain, and because of the cold. 28.3. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand. 28.4. When the natives saw the creature hanging from his hand, they said one to another, "No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live." 28.5. However he shook off the creature into the fire, and wasn't harmed. 28.6. But they expected that he would have swollen, or fallen down dead suddenly, but when they were long in expectation and saw nothing bad happen to him, they changed their minds, and said that he was a god. 28.7. Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us, and courteously entertained us three days.

35. Plutarch, Dialogue On Love, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 242

36. Lucan, Pharsalia, 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •greek magic, ritual and religion •greek magic, ritual and religion, in modern greece Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 280

37. Appian, Civil Wars, 3.4.28.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241

38. Tacitus, Annals, 12.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 173

12.22. Isdem consulibus atrox odii Agrippina ac Lolliae infensa, quod secum de matrimonio principis certavisset, molitur crimina et accusatorem qui obiceret Chaldaeos, magos interrogatumque Apollinis Clarii simulacrum super nuptiis imperatoris. exim Claudius inaudita rea multa de claritudine eius apud senatum praefatus, sorore L. Volusii genitam, maiorem ei patruum Cottam Messalinum esse, Memmio quondam Regulo nuptam (nam de G. Caesaris nuptiis consulto reticebat), addidit perniciosa in rem publicam consilia et materiem sceleri detrahendam: proin publicatis bonis cederet Italia. ita quinquagies sestertium ex opibus immensis exuli relictum. et Calpurnia inlustris femina pervertitur, quia formam eius laudaverat princeps, nulla libidine, sed fortuito sermone, unde ira Agrippinae citra ultima stetit. in Lolliam mittitur tribunus, a quo ad mortem adigeretur. damnatus et lege repetundarum Cadius Rufus accusantibus Bithynis.

12.22. In the same consulate, Agrippina, fierce in her hatreds, and infuriated against Lollia as her rival for the emperor's hand, arranged for her prosecution and her prosecutor, the charges to be traffic with Chaldaeans and magicians, and application to the image of the Clarian Apollo for information as to the sovereign's marriage. On this, Claudius â without hearing the defendant, â delivered a long exordium in the senate on the subject of her family distinctions, pointing out that her mother had been the sister of Lucius Volusius, her great-uncle Cotta Messalinus, herself the bride formerly of Memmius Regulus (her marriage with Caligula was deliberately suppressed); then added that her projects were pernicious to the state and she must be stripped of her resources for mischief: it would be best, therefore, to confiscate her property and expel her from Italy. Accordingly, out of her immense estate five million sesterces were spared to support her exile. Calpurnia also, a woman of high rank, came to ruin because Claudius had praised her appearance, not amorously, but in a casual conversation, so that Agrippina's anger stopped short of the last consequences: in Lollia's case, a tribune was despatched to enforce her suicide. Another condemnation was that of Cadius Rufus under the law of extortion, the indictment being brought by the Bithynians.

39. Pliny The Elder, Natural History, 27.57 (1st cent. CE - 1st cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 121, 122

40. Plutarch, On Superstition, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241

41. Lucian, The Lover of Lies, 12, 26 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 174

42. Pseudo-Galenus, De Remediis Parabilibus Libri Iii, 14.495 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •greek magic, ritual and religion, in modern greece Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 279

43. Philostratus The Athenian, Life of Apollonius, 1.4, 8.5 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 218, 221

1.4. ̓Απολλωνίῳ τοίνυν πατρὶς μὲν ἦν Τύανα πόλις ̔Ελλὰς ἐν τῷ Καππαδοκῶν ἔθνει, πατὴρ δὲ ὁμώνυμος, γένος ἀρχαῖον καὶ τῶν οἰκιστῶν ἀνημμένον, πλοῦτος ὑπὲρ τοὺς ἐκεῖ, τὸ δὲ ἔθνος βαθύ. κυούσῃ δὲ αὐτὸν τῇ μητρὶ φάσμα ἦλθεν Αἰγυπτίου δαίμονος ὁ Πρωτεὺς ὁ παρὰ τῷ ̔Ομήρῳ ἐξαλλάττων: ἡ δὲ οὐδὲν δείσασα ἤρετο αὐτόν, τί ἀποκυήσοι: ὁ δὲ “ἐμέ” εἶπε. “σὺ δὲ τίς;” εἰπούσης “Πρωτεὺς” ἔφη “ὁ Αἰγύπτιος θεός”. ὅστις μὲν δὴ τὴν σοφίαν ὁ Πρωτεὺς ἐγένετο, τί ἂν ἐξηγοίμην τοῖς γε ἀκούουσι τῶν ποιητῶν, ὡς ποικίλος τε ἦν καὶ ἄλλοτε ἄλλος καὶ κρείττων τοῦ ἁλῶναι, γιγνώσκειν τε ὡς ἐδόκει καὶ προγιγνώσκειν πάντα; καὶ μεμνῆσθαι χρὴ τοῦ Πρωτέως, μάλιστα ἐπειδὰν προϊὼν ὁ λόγος δεικνύῃ τὸν ἄνδρα πλείω μὲν ἢ ὁ Πρωτεὺς προγνόντα, πολλῶν δὲ ἀπόρων τε καὶ ἀμηχάνων κρείττω γενόμενον ἐν αὐτῷ μάλιστα τῷ ἀπειλῆφθαι. 8.5. ὁ δ', ὡς ἄριστα ξυμβουλεύσαντος ἐπαινέσας ἐκέλευσε τὸν ἄνδρα κατὰ τὴν τοῦ συκοφάντου ξυμβουλίαν ἀπολογεῖσθαι, τὰς μὲν ἄλλας παρελθὼν αἰτίας, ὡς οὐκ ἀξίας καταστῆσαί τινα ἐς λόγον, ὑπὲρ τεττάρων δέ, ἃς ἀπόρους τε καὶ δυσαποκρίτους ᾤετο, ὧδε ἐρωτήσας: “τί γὰρ μαθών,” ἔφη “̓Απολλώνιε, οὐ τὴν αὐτὴν ἔχεις ἅπασι στολήν, ἀλλ' ἰδίαν τε καὶ ἐξαίρετον;” “ὅτι με” εἶπεν “ἡ τρέφουσα γῆ καὶ ἀμφιέννυσι, ζῷα δὲ ἄθλια οὐκ ἐνοχλῶ.” πάλιν ἤρετο “τοῦ χάριν οἱ ἄνθρωποι θεόν σε ὀνομάζουσιν;” “ὅτι πᾶς” εἶπεν “ἄνθρωπος ἀγαθὸς νομιζόμενος θεοῦ ἐπωνυμίᾳ τιμᾶται.” ὁ λόγος οὗτος ὁπόθεν ἐφιλοσοφήθη τῷ ἀνδρί, δεδήλωκα ἐν τοῖς ̓Ινδῶν λόγοις. τρίτον ἤρετο ὑπὲρ τοῦ ἐν ̓Εφέσῳ λοιμοῦ “πόθεν γὰρ” ἔφη “ὁρμώμενος ἢ τῷ ξυμβαλλόμενος προεῖπας τῇ ̓Εφέσῳ νοσήσειν αὐτούς;” “λεπτοτέρᾳ,” εἶπεν “ὦ βασιλεῦ, διαίτῃ χρώμενος πρῶτος τοῦ δεινοῦ ᾐσθόμην: εἰ δὲ βούλει, λέγω καὶ λοιμῶν αἰτίας.” ὁ δ', οἶμαι, δείσας μὴ τὴν ἀδικίαν καὶ τοὺς μὴ καθαροὺς γάμους καὶ ὁποῖα οὐκ εὐλόγως ἔπραττεν, ἐπιγράψῃ ταῖς τοιαύταις νόσοις “οὐ δέομαι” ἔφη “τοιᾶσδε ἀποκρίσεως.” ἐπεὶ δὲ τὴν τετάρτην ἐρώτησιν ἐπέφερεν ἐς τοὺς ἄνδρας, οὐκ εὐθὺς ὥρμησεν, ἀλλὰ πολὺν μὲν χρόνον διαλιπών, πολλὰ δὲ ἐνθυμηθείς, ἰλιγγιῶντι δὲ ὅμοιος ἠρώτησεν οὐ κατὰ τὴν ἁπάντων δόξαν: οἱ μὲν γὰρ ᾤοντο αὐτὸν ἐκπηδήσαντα τοῦ πλάσματος μήτε τῆς προσηγορίας ἀφέξεσθαι τῶν ἀνδρῶν, σχέτλιά τε ὑπὲρ τῆς θυσίας βοήσεσθαι, ὁ δὲ οὐχ ὧδε, ἀλλ' ὑφέρπων τὴν ἐρώτησιν “εἰπέ μοι” ἔφη “προελθὼν τῆς οἰκίας τῇ δεῖνι ἡμέρᾳ καὶ ἐς ἀγρὸν πορευθεὶς τίνι ἐθύσω τὸν παῖδα;” καὶ ὁ ̓Απολλώνιος ὥσπερ μειρακίῳ ἐπιπλήττων “εὐφήμει,” ἔφη “εἰ μὲν γὰρ προῆλθον τῆς οἰκίας, ἐγενόμην ἐν ἀγρῷ, εἰ δὲ τοῦτο, καὶ ἔθυσα, εἰ δὲ ἔθυσα, καὶ ἔφαγον. λεγόντων δὲ αὐτὰ οἱ πίστεως ἄξιοι.” τοιαῦτα τοῦ ἀνδρὸς εἰπόντος καὶ ἐπαίνου ἀρθέντος μείζονος ἢ βασίλειον ξυγχωρεῖ δικαστήριον, ξυμμαρτυρεῖν αὐτῷ νομίσας ὁ βασιλεὺς τοὺς παρόντας καὶ παθών τι πρὸς τὰς ἀποκρίσεις, ἐπειδὴ ἔρρωντό τε καὶ νοῦν εἶχον “ἀφίημί σε” εἶπε “τῶν ἐγκλημάτων, περιμενεῖς δέ, ἔστ' ἂν ἰδίᾳ ξυγγενώμεθα.” ὁ δὲ ἐπιρρώσας ἑαυτὸν “σοὶ μὲν χάρις, ὦ βασιλεῦ,” ἔφη “διὰ δὲ τοὺς ἀλιτηρίους τούτους ἀπολώλασι μὲν αἱ πόλεις, πλήρεις δ' αἱ νῆσοι φυγάδων, ἡ δὲ ἤπειρος οἰμωγῆς, τὰ δὲ στρατεύματα δειλίας, ἡ δὲ ξύγκλητος ὑπονοίας. δός, εἰ βούλοιο, κἀμοὶ τόπον, εἰ δὲ μή, πέμπε τὸν ληψόμενόν μου τὸ σῶμα, τὴν γὰρ ψυχὴν ἀδύνατον: μᾶλλον δὲ οὐδ' ἂν τὸ σῶμα τοὐμὸν λάβοις, οὐ γάρ με κτενέεις, ἐπεὶ οὔτοι μόρσιμός εἰμι.” καὶ εἰπὼν ταῦτα ἠφανίσθη τοῦ δικαστηρίου, τόν τε παρόντα καιρὸν εὖ τιθέμενος ὑπὲρ ὧν οὐδ' ἁπλῶς ὁ τύραννος, ἀλλὰ καὶ ἐκ περιουσίας ἐρωτήσων δῆλος ἦν — ἐμεγαλοφρονεῖτο γάρ που τῷ μὴ ἀπεκτονέναι αὐτὸν — τοῦ τε μὴ ἐς τὰ τοιαῦτα ὑπαχθῆναι προορῶν. τυχεῖν δ' αὖ τούτου ἄριστα ἡγεῖτο, εἰ μὴ ἀγνοοῖτο τῆς φύσεως, ἀλλὰ γιγνώσκοιτο, ὡς ἔχοι τοῦ μὴ ἄν ποτε ἁλῶναι ἄκων. καὶ γὰρ τὸ δέος τὸ περὶ τοῖς ἀνδράσιν εὖ ἤδη αὐτῷ εἶχεν, ὑπὲρ ὧν γὰρ μηδὲ ἐρέσθαι τι ὁ τύραννος ὥρμησε, πῶς ἂν τούτους ἐς τὸ πιθανὸν ἀπέκτεινεν ἐπὶ ταῖς οὐκ ἐν δικαστηρίῳ πεπιστευμέναις αἰτίαις; τοιάδε εὗρον τὰ ἐν τῇ δίκῃ.

1.4. APOLLONIUS' home, then, was Tyana, a Greek city amidst a population of Cappadocians. His father was of the same name, and the family descended from the first settlers. It excelled in wealth the surrounding families, though the district is a rich one. To his mother, just before he was born, there came an apparition of Proteus, who changes his form so much in Homer, in the guise of an Egyptian demon. She was in no way frightened, but asked him what sort of child she would bear. And he answered: Myself. And who are you? she asked. Proteus, answered he, the god of Egypt. Well, I need hardly explain to readers of the poets the quality of Proteus and his reputation as regards wisdom; how versatile he was, and for ever changing his form, and defying capture, and how he had a reputation of knowing both past and future. And we must bear Proteus in mind all the more, when my advancing story shows its hero to have been more of a prophet than Proteus, and to have triumphed over many difficulties and dangers in the moment when they beset him most closely. 8.5. TheEmperor approved of this plan of procedure and ordered Apollonius to make his defense according to the informer's advice; however, he dropped out other accusations, as not worth discussion, and confined himself to four questions which he thought were embarrassing and difficult to answer. What induces you, he said, Apollonius, to dress yourself differently from everybody else, and to wear this peculiar and singular garb? Because, said Apollonius, the earth which feeds me also clothes me, and I do not like to bother the poor animals. The emperor next asked the question: Why is it that men call you a god? Because, answered Apollonius, every man that is thought to be good, is honored by the title of god. I have shown in my narrative of India how this tenet passed into our hero's philosophy. The third question related to the plague in Ephesus: What motived, he said, or suggested your prediction to the Ephesians that they would suffer from a plague? I used, he said, O my sovereign, a lighter diet than others, and so I was the first to be sensible of the danger; and if you like, I will enumerate the causes of pestilences. But the Emperor, fearful, I imagine, lest Apollonius should reckon among the causes of such epidemics his own wrong-doing, and his incestuous marriage, and his other misdemeanors, replied: Oh, I do not want any such answers as that. And when he came to the fourth question which related to Nerva and his friends, instead of hurrying straight on to it, he allowed a certain interval to elapse, and after long reflection, and with the air of one who felt dizzy, he put his question in a way which surprised them all; for they expected him to throw off all disguise and blurt out the names of the persons in question without any reserve, complaining loudly and bitterly of the sacrifice; but instead of putting the question in this way, he beat about the bush, and said: Tell me, you went out of your house on a certain day, and you traveled into the country, and sacrificed the boy — I would like to know for whom? And Apollonius as if he were rebuking a child replied: Good words, I beseech you; for I did leave my house, I was in the country; and if this was so, then I offered sacrifice: and if I offered it, then I ate of it. But let these assertions be proved by trustworthy witnesses. Such a reply on the part of the sage aroused louder applause than beseemed the court of an Emperor; and the latter deeming the audience to have borne witness in favor of the accused, and also not a little impressed himself by the answers he had received, for they were both firm and sensible, said: I acquit you of the charges; but you must remain here until we have had a private interview. Thereat Apollonius was much encouraged and said: I thank you indeed, my sovereign, but I would fain tell you that by reason of these miscreants your cities are in ruin, and the islands full of exiles, and the mainland of lamentations, and your armies of cowardice, and the Senate of suspicion. Accord me also, if you will, opportunity to speak; but if not, then send someone to take my body, for my soul you cannot take. Nay, you cannot take even my body,For thou shalt not slay me, since — I tell thee — I am not mortal.And with these words he vanished from the court, which was the best thing he could do under the circumstances, for the Emperor clearly intended not to question him sincerely about the case, but about all sorts of irrelevant matters. For he took great credit to himself for not having put Apollonius to death, nor was the latter anxious to be drawn into such discussions. And he thought that he would best effect his end if he left no one in ignorance of his true nature, but allowed it to be known to all to be such that he had it in him never to be taken prisoner against his own will. Moreover he had no longer any cause for anxiety about his friends; for as the despot had not the courage to ask any questions about them, how could he possibly put them to death with any color of justice upon charges for which no evidence had been presented in court? Such was the account of the proceedings of the trial which I found.

44. Aelian, Nature of Animals, 10.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 121

45. Clement of Alexandria, Exhortation To The Greeks, 2.12.2, 2.13.2, 2.17-2.18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 51, 52

46. Cassius Dio, Roman History, 72.20.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 181

47. Athenaeus, The Learned Banquet, 12.2.16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 245

48. Apuleius, The Golden Ass, 11.5.1-11.5.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 253

49. Pausanias, Description of Greece, 1.14.7, 2.30.2, 3.23.1, 10.16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 55, 182, 240, 242, 252

1.14.7. πλησίον δὲ ἱερόν ἐστιν Ἀφροδίτης Οὐρανίας. πρώτοις δὲ ἀνθρώπων Ἀσσυρίοις κατέστη σέβεσθαι τὴν Οὐρανίαν, μετὰ δὲ Ἀσσυρίους Κυπρίων Παφίοις καὶ Φοινίκων τοῖς Ἀσκάλωνα ἔχουσιν ἐν τῇ Παλαιστίνῃ, παρὰ δὲ Φοινίκων Κυθήριοι μαθόντες σέβουσιν· Ἀθηναίοις δὲ κατεστήσατο Αἰγεύς, αὑτῷ τε οὐκ εἶναι παῖδας νομίζων—οὐ γάρ πω τότε ἦσαν— καὶ ταῖς ἀδελφαῖς γενέσθαι τὴν συμφορὰν ἐκ μηνίματος τῆς Οὐρανίας. τὸ δὲ ἐφʼ ἡμῶν ἔτι ἄγαλμα λίθου Παρίου καὶ ἔργον Φειδίου · δῆμος δέ ἐστιν Ἀθηναίοις Ἀθμονέων, οἳ Πορφυρίωνα ἔτι πρότερον Ἀκταίου βασιλεύσαντα τῆς Οὐρανίας φασὶ τὸ παρὰ σφίσιν ἱερὸν ἱδρύσασθαι. λέγουσι δὲ ἀνὰ τοὺς δήμους καὶ ἄλλα οὐδὲν ὁμοίως καὶ οἱ τὴν πόλιν ἔχοντες. 2.30.2. θεῶν δὲ Αἰγινῆται τιμῶσιν Ἑκάτην μάλιστα καὶ τελετὴν ἄγουσιν ἀνὰ πᾶν ἔτος Ἑκάτης, Ὀρφέα σφίσι τὸν Θρᾷκα καταστήσασθαι τὴν τελετὴν λέγοντες. τοῦ περιβόλου δὲ ἐντὸς ναός ἐστι, ξόανον δὲ ἔργον Μύρωνος , ὁμοίως ἓν πρόσωπόν τε καὶ τὸ λοιπὸν σῶμα. Ἀλκαμένης δὲ ἐμοὶ δοκεῖν πρῶτος ἀγάλματα Ἑκάτης τρία ἐποίησε προσεχόμενα ἀλλήλοις, ἣν Ἀθηναῖοι καλοῦσιν Ἐπιπυργιδίαν· ἕστηκε δὲ παρὰ τῆς Ἀπτέρου Νίκης τὸν ναόν. 3.23.1. Κύθηρα δὲ κεῖται μὲν ἀπαντικρὺ Βοιῶν, ἐς δὲ Πλατανιστοῦντα—ἐλάχιστον γὰρ τῆς ἠπείρου ταύτῃ διέστηκεν ἡ νῆσος—ἐς ταύτην τὴν ἄκραν τὸν Πλατανιστοῦντα ἀπὸ ἄκρας τῆς ἠπείρου, καλουμένης δὲ Ὄνου γνάθου, σταδίων πλοῦς τεσσαράκοντά ἐστιν. ἐν Κυθήροις δὲ ἐπὶ θαλάσσης Σκάνδειά ἐστιν ἐπίνειον, Κύθηρα δὲ ἡ πόλις ἀναβάντι ἀπὸ Σκανδείας στάδια ὡς δέκα. τὸ δὲ ἱερὸν τῆς Οὐρανίας ἁγιώτατον καὶ ἱερῶν ὁπόσα Ἀφροδίτης παρʼ Ἕλλησίν ἐστιν ἀρχαιότατον· αὐτὴ δὲ ἡ θεὸς ξόανον ὡπλισμένον.

1.14.7. Hard by is a sanctuary of the Heavenly Aphrodite; the first men to establish her cult were the Assyrians, after the Assyrians the Paphians of Cyprus and the Phoenicians who live at Ascalon in Palestine ; the Phoenicians taught her worship to the people of Cythera . Among the Athenians the cult was established by Aegeus, who thought that he was childless (he had, in fact, no children at the time) and that his sisters had suffered their misfortune because of the wrath of Heavenly Aphrodite. The statue still extant is of Parian marble and is the work of Pheidias. One of the Athenian parishes is that of the Athmoneis, who say that Porphyrion, an earlier king than Actaeus, founded their sanctuary of the Heavenly One. But the traditions current among the Parishes often differ altogether from those of the city. 2.30.2. of the gods, the Aeginetans worship most Hecate, in whose honor every year they celebrate mystic rites which, they say, Orpheus the Thracian established among them. Within the enclosure is a temple; its wooden image is the work of Myron, fl. c. 460 B.C. and it has one face and one body. It was Alcamenes, A contemporary of Pheidias. in my opinion, who first made three images of Hecate attached to one another, a figure called by the Athenians Epipurgidia (on the Tower); it stands beside the temple of the Wingless Victory. 3.23.1. Cythera lies opposite Boeae ; to the promontory of Platanistus, the point where the island lies nearest to the mainland, it is a voyage of forty stades from a promontory on the mainland called Onugnathus. In Cythera is a port Scandeia on the coast, but the town Cythera is about ten stades inland from Scandeia. The sanctuary of Aphrodite Urania (the Heavenly) is most holy, and it is the most ancient of all the sanctuaries of Aphrodite among the Greeks. The goddess herself is represented by an armed image of wood.

50. Papyri, Papyri Graecae Magicae, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 128, 129, 162, 164, 166, 173

51. Origen, Against Celsus, 1.24, 5.45 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 100

1.24. After this he continues: These herdsmen and shepherds concluded that there was but one God, named either the Highest, or Adonai, or the Heavenly, or Sabaoth, or called by some other of those names which they delight to give this world; and they knew nothing beyond that. And in a subsequent part of his work he says, that It makes no difference whether the God who is over all things be called by the name of Zeus, which is current among the Greeks, or by that, e.g., which is in use among the Indians or Egyptians. Now, in answer to this, we have to remark that this involves a deep and mysterious subject - that, viz., respecting the nature of names: it being a question whether, as Aristotle thinks, names were bestowed by arrangement, or, as the Stoics hold, by nature; the first words being imitations of things, agreeably to which the names were formed, and in conformity with which they introduce certain principles of etymology; or whether, as Epicurus teaches (differing in this from the Stoics), names were given by nature, - the first men having uttered certain words varying with the circumstances in which they found themselves. If, then, we shall be able to establish, in reference to the preceding statement, the nature of powerful names, some of which are used by the learned among the Egyptians, or by the Magi among the Persians, and by the Indian philosophers called Brahmans, or by the Saman ans, and others in different countries; and shall be able to make out that the so-called magic is not, as the followers of Epicurus and Aristotle suppose, an altogether uncertain thing, but is, as those skilled in it prove, a consistent system, having words which are known to exceedingly few; then we say that the name Sabaoth, and Adonai, and the other names treated with so much reverence among the Hebrews, are not applicable to any ordinary created things, but belong to a secret theology which refers to the Framer of all things. These names, accordingly, when pronounced with that attendant train of circumstances which is appropriate to their nature, are possessed of great power; and other names, again, current in the Egyptian tongue, are efficacious against certain demons who can only do certain things; and other names in the Persian language have corresponding power over other spirits; and so on in every individual nation, for different purposes. And thus it will be found that, of the various demons upon the earth, to whom different localities have been assigned, each one bears a name appropriate to the several dialects of place and country. He, therefore, who has a nobler idea, however small, of these matters, will be careful not to apply differing names to different things; lest he should resemble those who mistakenly apply the name of God to lifeless matter, or who drag down the title of the Good from the First Cause, or from virtue and excellence, and apply it to blind Plutus, and to a healthy and well-proportioned mixture of flesh and blood and bones, or to what is considered to be noble birth. 5.45. As Celsus, however, is of opinion that it matters nothing whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth, or Ammoun (as the Egyptians term him), or Papp us (as the Scythians entitle him), let us discuss the point for a little, reminding the reader at the same time of what has been said above upon this question, when the language of Celsus led us to consider the subject. And now we maintain that the nature of names is not, as Aristotle supposes, an enactment of those who impose them. For the languages which are prevalent among men do not derive their origin from men, as is evident to those who are able to ascertain the nature of the charms which are appropriated by the inventors of the languages differently, according to the various tongues, and to the varying pronunciations of the names, on which we have spoken briefly in the preceding pages, remarking that when those names which in a certain language were possessed of a natural power were translated into another, they were no longer able to accomplish what they did before when uttered in their native tongues. And the same peculiarity is found to apply to men; for if we were to translate the name of one who was called from his birth by a certain appellation in the Greek language into the Egyptian or Roman, or any other tongue, we could not make him do or suffer the same things which he would have done or suffered under the appellation first bestowed upon him. Nay, even if we translated into the Greek language the name of an individual who had been originally invoked in the Roman tongue, we could not produce the result which the incantation professed itself capable of accomplishing had it preserved the name first conferred upon him. And if these statements are true when spoken of the names of men, what are we to think of those which are transferred, for any cause whatever, to the Deity? For example, something is transferred from the name Abraham when translated into Greek, and something is signified by that of Isaac, and also by that of Jacob; and accordingly, if any one, either in an invocation or in swearing an oath, were to use the expression, the God of Abraham, and the God of Isaac, and the God of Jacob, he would produce certain effects, either owing to the nature of these names or to their powers, since even demons are vanquished and become submissive to him who pronounces these names; whereas if we say, the god of the chosen father of the echo, and the god of laughter, and the god of him who strikes with the heel, the mention of the name is attended with no result, as is the case with other names possessed of no power. And in the same way, if we translate the word Israel into Greek or any other language, we shall produce no result; but if we retain it as it is, and join it to those expressions to which such as are skilled in these matters think it ought to be united, there would then follow some result from the pronunciation of the word which would accord with the professions of those who employ such invocations. And we may say the same also of the pronunciation of Sabaoth, a word which is frequently employed in incantations; for if we translate the term into Lord of hosts, or Lord of armies, or Almighty (different acceptation of it having been proposed by the interpreters), we shall accomplish nothing; whereas if we retain the original pronunciation, we shall, as those who are skilled in such matters maintain, produce some effect. And the same observation holds good of Adonai. If, then, neither Sabaoth nor Adonai, when rendered into what appears to be their meaning in the Greek tongue, can accomplish anything, how much less would be the result among those who regard it as a matter of indifference whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth!

52. Diogenes Laertius, Lives of The Philosophers, 6.50 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 181

6.50. On being asked by a tyrant what bronze is best for a statue, he replied, That of which Harmodius and Aristogiton were moulded. Asked how Dionysius treated his friends, Like purses, he replied; so long as they are full, he hangs them up, and, when they are empty, he throws them away. Some one lately wed had set up on his door the notice:The son of Zeus, victorious Heracles,Dwells here; let nothing evil enter in.To which Diogenes added After war, alliance. The love of money he declared to be mother-city of all evils. Seeing a spendthrift eating olives in a tavern, he said, If you had breakfasted in this fashion, you would not so be dining.

53. Porphyry, On Statues, 3.32 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241

54. Porphyry, On Abstinence, 2.16.4-2.16.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 183

55. Porphyry, Philosophy From Oracles, 134 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 183

56. Nonnus, Dionysiaca, 13.36 (4th cent. CE - 5th cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241

57. Macrobius, Saturnalia, 1.7.14-1.7.15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 206

58. Macrobius, Saturnalia, 1.7.14-1.7.15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 206

59. Sallustius, On The Gods, 4.10 (4th cent. CE - 4th cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 54

60. Lydus Johannes Laurentius, De Mensibus, 4.64 (5th cent. CE - 6th cent. CE) Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 242

61. Papyri, P. Hal. Kurth Inv. 33, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 205

62. Marcellus, De Medicamentis Liber, 8.193, 28.74 Tagged with subjects: •greek magic, ritual and religion •greek magic, ritual and religion, in modern greece Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 282, 283

63. Firmicus Maternus, Commentarii Ad Homeri Iliadem, 49 Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 51

64. Diodorus Siculus, Peri Hermeneias/De Elocutione, 49 Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 51

66. Suda, Suda, None Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 249

67. Orphic Hymns., Fragments, 664 Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 54

68. Orphic Hymns., Hymni, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241, 245, 269

69. Orphic Hymns., Lithica, 3.5-3.6, 20.12-20.16 Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 180, 181, 184

70. Ostraka, O.Hor, 10 Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 253

71. Anon., Scholia In Pindar, Pythian, None Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 249

72. Papyri, P.Gur., 10, 13-14, 18, 22-23, 25, 4, 7, 1 Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 51

73. Papyri, P.Louvre, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 155, 161

74. Papyri, P.Oxy., 1011.218-1011.280 Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 13, 96, 162

75. Anon., Opening of The Mouth Ritual, None Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 201

76. Homerus, Parisina, 269, 7 Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 42, 58, 221

77. Manuscripts, Royal 16 C., None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 291

78. Epigraphy, Seg, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 44, 46, 47, 48, 51

79. Epigraphy, Cil, 3.5561 Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 181

80. Manuscripts, Cod. Paris, Bnf, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 289

81. Eustathius, Commentarii Ad Homeri Iliadem, 4.226 Tagged with subjects: •greek magic, ritual and religion •greek magic, ritual and religion, in modern greece Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 295

82. Anon., Book of The Fayum, 1030-1036, 1038, 1037 Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 205

83. Anon., Totenbuch, 108, 125, 151, 182-183, 39 Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 156

84. Anon., Getty Hexameters, 0 Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 9, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61

85. Papyri, Sm, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 9, 13, 96, 97, 152

86. Anon., Geoponica, 7.31.2, 10.83.1-10.83.2 Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 277, 286

87. Various, Anthologia Palatina, 9.99 Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 46, 59

88. Epigraphy, Ig, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241

89. Vergil, Aeneis, 3.443-3.452, 6.74 Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 164

3.443. “I live, 't is true. I lengthen out my days 3.444. through many a desperate strait. But O, believe 3.445. that what thine eyes behold is vision true. 3.446. Alas! what lot is thine, that wert unthroned 3.447. from such a husband's side? What after-fate 3.448. could give thee honor due? Andromache, 3.450. With drooping brows and lowly voice she cried : 3.451. “O, happy only was that virgin blest, 3.452. daughter of Priam, summoned forth to die 6.74. “Phoebus, who ever for the woes of Troy

90. Strabo, Geography, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 121

17.1.35. Next to Memphis is the city Acanthus, situated also in Libya, and the temple of Osiris, and the grove of the Thebaic acantha, from which gum is procured. Next is the Aphroditopolite Nome, and the city in Arabia of the same name, where is kept a white cow, considered sacred. Then follows the Heracleote Nome, in a large island, near which is the canal on the right hand, which leads into Libya, in the direction of the Arsinoite Nome; so that the canal has two entrances, a part of the island on one side being interposed between them. This nome is the most considerable of all in appearance, natural properties, and embellishment. It is the only nome planted with large, full-grown olive trees, which bear fine fruit. If the produce were carefully collected, good oil might be obtained; but this care is neglected, and although a large quantity of oil is obtained, yet it has a disagreeable smell. (The rest of Egypt is without the olive tree, except the gardens near Alexandreia, which are planted with olive trees, but do not furnish any oil.) It produces wine in abundance, corn, pulse, and a great variety of other grains. It has also the remarkable lake Moeris, which in extent is a sea, and the colour of its waters resembles that of the sea. Its borders also are like the sea-shore, so that we may make the same suppositions respecting these as about the country near Ammon. For they are not very far distant from one another and from Paraetonium; and we may conjecture from a multitude of proofs, that as the temple of Ammon was once situated upon the sea, so this tract of country also bordered on the sea at some former period. But Lower Egypt and the country as far as the Lake Sirbonis were sea, and confluent perhaps with the Red Sea at Heroopolis, and the Aelanitic recess of the gulf.

91. Papyri, Psi, None Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 202

92. Papyri, P.Prag., 1.6.1-1.6.5 Tagged with subjects: •greek magic, ritual and religion, in modern greece Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 288

93. Papyri, P. Bm, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 13

94. Manuscripts, Cod. Leiden, Ub, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 296

95. Anon., Pyramid Texts, None Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 156

96. Anon., Ccag, 4.74, 7.245-7.246 Tagged with subjects: •greek magic, ritual and religion •greek magic, ritual and religion, in modern greece Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 280, 295

97. Manuscripts, Cod. Athens, Bibl. Boul., None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 295

98. Anon., Litany of Re (Piankoff, Litany), Papyrus of Ta-Udja-Re, 147-57165, 84-97 Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 165

99. Philodemus, Peri Poiematon, 1.181 Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 49

100. Anon., Brm, 4.19 Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 75

101. Manuscripts, Cod. Athens, Ebe, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 283

102. Manuscripts, Cod. Milan, Bna, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 283

103. Manuscripts, Cod. Naples, Bn, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 283

104. Manuscripts, Cod. Vatican, Bav Gr., None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 283

105. Manuscripts, Cod. Olympiotissa Mon.,, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 291

106. New Testament, Psalms, 41, 14 Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 296

107. Manuscripts, Cod. Florence, Bml, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 280

108. Aetius of Amida, Aetius of Amida, 6.94 Tagged with subjects: •greek magic, ritual and religion •greek magic, ritual and religion, in modern greece Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 280

109. Anon., Βερναρδάκειος Μαγικὸς Κώδικας, None Tagged with subjects: •greek magic, ritual and religion •greek magic, ritual and religion, in modern greece Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 280

110. Manuscripts, Cod. Oxford, Bodleian Library, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 286

111. Anon., Periplus Maris Magni, 57 Tagged with subjects: •greek magic, ritual and religion, in modern greece Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 292

112. Manuscripts, Cod. Mt. Athos, Mon. Meg. Lavras, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 288

114. Anon., Delta Papyrus (P. Brooklyn 47.218.84), None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 202

116. Anon., Cia, 1.4, 3.268 Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 242

118. Limenius (Furley/Bremer Greek Hymns), Paian And Prosodion To Apollo, 0 Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 173

119. Ps.-Plinius Secundus Iunior, De Medicina, 3.15.8 Tagged with subjects: •greek magic, ritual and religion, in modern greece Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 286

120. Manuscripts, Cod. Athens, Bibl. Soc. Hist., None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 286

121. Anon., Book of The Temple5, 0 Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 95

122. Manuscripts, Cod. Venice, Bnm, None Tagged with subjects: •greek magic, ritual and religion •greek magic, ritual and religion, in modern greece Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 277

123. Manuscripts, Cod. London, Bl, None Tagged with subjects: •greek magic, ritual and religion •greek magic, ritual and religion, in modern greece Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 277

124. New Testament, Amos, 5.19 Tagged with subjects: •greek magic, ritual and religion, in modern greece Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 282

125. New Testament, Canticles, 1.6 Tagged with subjects: •greek magic, ritual and religion, in modern greece Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 292

126. Leo Allatius, Therapeutics, 278 Tagged with subjects: •greek magic, ritual and religion, in modern greece Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 286

127. Anon., Statue Berlin, 2293 Tagged with subjects: •greek magic, ritual and religion Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 160

Tiresias: The Ancient Mediterranean Religions Source Database