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(Ἰφιγένεια). [English version] A. Mythos Tochter von Agamemnon und Klytaimestra (Prokl. Cypriorum enarratio, 55-62 EpGF S.32; Aischyl. Ag.; vgl. aber Stesich. fr. 191 PMGF und Nikandros fr. 58 = Antoninus Liberalis 27, wo Theseus und Helena ihre Eltern sind und I. lediglich von Klytaimestra adoptiert wird), Schwester von Orestes, Chrysothemis [2] und Elektra [4]. Obwohl sie dem Achilleus [1] zur Ehe versprochen ist, wird sie von Agamemnon auf Rat des Kalchas der Artemis geopfert, um die durch eine unnatürliche Windstille verzögerte Abfahrt der Griechen nach Troia zu ermöglichen. Al…

[German version] (θεουργία/ t heourgía), from Greek 'divine' ( theîos) and 'work' ( érgon): 'divinely oriented actions'. During the first few cents. AD, there arose a number of religious movements that combined elements of Platonic philosophy, practices drawn from traditional cult, and newer doctrines that adherents claimed were revealed to them directly by the gods. One of the most influential of these movements was Theurgie, which emphasized worshipping the gods through ritual. Theurgie was said to have been founded by a certain Julian, who came to be known as 't…

[German version] (Orphic gold leafs). A number of Greek texts on thin gold foil from grave finds; the Latin expression has become established since [1]. A critical edition of most of the texts known until 1997 (18 in total) can be found in [2]. The texts contain instructions and information to guide the soul of the dead on its way through the underworld and to guarantee its preferential treatment by the gods of the same place. They are called 'Orphic' because early scholarship, knowing significant…

[German version] (Γελλώ; Gellṓ) designates the spirit of a girl who died single, which kills unmarried or pregnant women and small children; it is first mentioned in Sappho (fr. 178 L.P. = 168 V.) [1]; G. is also the name of a mythological creature with these characteristics (Suda s.v.). It was still feared in the Byzantine period (Johannes Damascenus Perì Stryngôn, PG 94, 1904 C; Psellos Dihḗgesis perì Gellṓs [2]), something that has survived to the present day in rural Greece [3]. G. has often been associated with  Lamia and  Mormo, two similar spirits, and the strix. Rites to fend off G…

[German version] The three most important Greek deities associated with gates (for Rome see  Ianus,  Carna) were  Hecate (and  Artemis, who was closely associated with her),  Hermes and  Hercules. Hecataea (small statues or shrines to Hecate) were to be found in front of the gates of private houses and in front of city gates (Aeschyl. TrGF 388; Aristoph. Vesp. 804, Hsch. s. v. προπύλαια). Corresponding with this is the association between Hecate and additional liminal places, particularly road-forks ( tríhodoi), which is in turn connected with her role as protector from t…

[German version] (Μέγαιρα/Mégaira, ‘the envious one’, Lat. Megaera). Name of one of the Erinyes ( Erinys; Apollod. 1,3f.; Cornutus 10; Verg. Aen. 12,845-847; Lucan. 1,572-577, 6,730; Stat. Theb. 1,712; more in [1. 123]), perhaps also a name for the destructive power of personified envy in general and the evil eye in particular (Orph. Lithika 224f., cf. Orph. Lithika kerygmata 2,4). A 3rd century AD altar with a votive inscription to M. has been found in Pergamum. Votive offerings may have been made with the aim of warding off envy [2]. Johnston, Sarah Iles (Princeton) Bibliography 1 E. Wüs…

(ἴυγξ). [English version] [1] Dämon im Zusammenhang mit der Weltentstehung Mit i. (“tönend”, vgl. ἰύζω) werden 1. ein Vogel, 2. ein summendes, in mag. Riten verwendetes Rad und 3., in der Theurgie, ein Dämon bezeichnet, der mit der Weltentstehung verbunden ist und zw. Menschen und Göttern vermittelt. Im Mythos wird der Vogel aus einer verführerischen Nymphe verwandelt, der Tochter von Echo oder Peitho und vielleicht Pan (Kall. fr. 685; Phot. und Suda, s.v. I.), oder aus einer Frau, die mit den Musen im Singen wetteiferte (Nikandros bei Antoninus Liberalis 9). Rad und Vogel waren wich…

(ἴυγξ; íynx). [German version] [1] Demon related to the genesis of the world Iynx (‘sounding’, cf. ἰύζω/ iýzō) refers to 1. a bird, 2. a humming wheel used in magical rites, and 3. a demon in  theurgy who is associated with the origin of the world and mediates between humans and gods. In myth the bird is transformed from a seductive nymph, the daughter of Echo or Peitho and perhaps  Pan (Callim. Fr. 685; Phot. and Suda, s.v. I.), or from a woman who competed with the Muses in singing (Nicander in Antoninus Liberalis 9). The wheel and the bird were important in the Greek love-spell in myth…

(πάρεδρος, Pl. πάρεδροι, “Beisitzer” von polit. Funktionsträgern oder Gottheiten). A. Politik [English version] 1. Athen (a) Je zwei p. wurden im 5. und 4. Jh.v.Chr. vom eponymen árchōn , vom polémarchos und vom basileús (s. árchōn basileús) als Assistenten und Stellvertreter benannt ([Aristot.] Ath. pol. 56,1). Ihre Position hatte Amtscharakter, da sie der dokimasía unterlagen und rechenschaftspflichtig waren. (b) Je zwei p. wurden im 4. Jh.v.Chr. für jeden der zehn eúthynoi des Rates (s. eúthynai ) der 500 aus den buleutaí (“Ratsmitgliedern”) ausgelost ([Aristot.] Ath. …

[English version] [1] Weibl. Geist (Λάμια). Ein weiblicher Geist, der auf den Angriff auf Kinder spezialisiert ist (Duris, FGrH 76 F 17; Diod. 20,41,3-5; Strab. 1,2,8; [1. Kap. 5]). In dieser Funktion ist L. oft mit Gello, Mormo und der Strix verwechselt worden. In späteren Quellen verführt und vernichtet L. auch attraktive Männer (Philostr. Ap. 4,25; vgl. Apul. met. 1,17). Ihr Name ist etym. verwandt mit laimós (“Schlund”), was ihren alles verschlingenden Hunger zum Ausdruck bringt (vgl. Hor. ars 340; Hom. Od. 10,81-117 zu Lamos, dem König der kannibalischen Laistrygonen; l. ist auc…

[English version] A. Definition D. ist die philos. Lehre von den daímones (Dämonen), den Zwischenwesen zwischen Göttern und Menschen, die im Anschluß an die Problematik des Sokratischen daimónion (δαιμόνιον) zuerst systematisch in der Platonischen Akademie entwickelt wurde. Baltes, Matthias (Münster) [English version] B. Vorplatonisch Es ist nicht möglich, eine systematische vorplatonische D. zu rekonstruieren, obwohl spätere Philosophen, wie z.B. Aetius (1,8,2), Aristoxenus (fr. 34), Aristoteles (fr. 192 Rose) und Plutarch (Is. 360e) gla…

[German version] A. Definition Demonology is the philosophical doctrine of the daímones ( Demons) ─ intermediate beings between gods and men ─ that the Platonic Academy first systematically developed subsequent to the problem posed by the Socratic daimónion (δαιμόνιον). Baltes, Matthias (Münster) [German version] B. Preplatonic It is not possible to reconstruct a systematic Pre-platonic demonology although later philosophers, e.g., Aetius (1,8,2), Aristoxenus (fr. 34), Aristotle (fr. 192 Rose) and Plutarch (De Is. et Os. 360e), believed th…

[German version] [1] Female spirit (Λάμια; Lámia). A female spirit who specialized in attacking children (Duris, FGrH 76 F 17; Diod. Sic. 20,41,3-5; Str. 1,2,8; [1. ch. 5]). In this function, L. was often confused with Gello, Mormo and the Strix. In later sources, L. also seduces and destroys attractive men (Philostr. VA 4,25; cf. Apul. Met. 1,17). Her name is etymologically related to laimós (‘maw’), which is an expression of her all-consuming hunger (cf. Hor. Ars P. 340; Hom. Od. 10,81-117 on Lamus, the king of the cannibalistic Laestrygones; lamía is also a designation for ‘shark’…

(πάρεδρος/ páredros, plural πάρεδροι/ páredroi, 'assessor' of political office-holders or deities). A. Politics [German version] 1. Athens (a) In the 5th and 4th cents. BC two paredroi were appointed each by the eponymous árchōn , the polémarchos and the basileús (see árchōn basileús) as assistants and deputies ([Aristot.] Ath. pol. 56,1). Their position had an official character, as they were subordinate to the dokimasía and they were liable to account. (b) In the 4th cent. BC a pair of paredroi for each ten eúthynoi of the Council (see eúthynai ) of the 500 were chosen from the bouleutaí …

I. Alter Orient [English version] A. Allgemein Altoriental. und äg. M. beruht auf einem Weltbild, das der Religion entgegengesetzt ist. Im mag. Weltbild sind Menschen, Götter und Dämonen durch Sympathien und Antipathien miteinander und mit dem Kosmos verbunden, im rel. Weltbild wird alles durch die Götter zu ihrem eigenen Nutzen gestaltet; die Beziehungen zw. Mensch und Kosmos sind Folge bewußter Maßnahmen der Götter. In der rel. Praktik jedoch sind beide Weltbilder integriert und komplementär. Das rel…

[English version] I. Mesopotamien Ein übergeordneter Begriff für D. wurde in Mesopotamien nicht entwickelt. Bekannt ist eine Vielzahl unsterblicher Wesen, die jeweils einen eigenen Namen tragen und als Diener der Götter und Feinde oder Helfer der Menschen auftraten. Gegenstand eines eigenen Kultes waren sie nicht. Da D. ihre beschränkte Macht, die sich etwa in Krankheiten physischer und psychischer Art manifestierte, nur mit Billigung der Götter ausüben konnten, waren sie Teil der Weltordnung. So wu…

[German version] I. Mesopotamia Mesopotamia did not develop a generic term for demons. A large number of immortal beings was known that each had their own name and acted as servants of the gods and as enemies or helpers of humans. They did not have cults of their own. Since demons were only able to exercise their limited powers, which manifested themselves in physical and psychological illnesses, with the approval of the gods, they were part of the existing world order. Thus, in the Babylonian tale …

[German version] I. Mesopotamia The cult of the dead in Mesopotamia is documented in written as well as archaeological sources. In the written sources, the term kispum is used for the act of supplying the dead with food and drink (monthly or bimonthly). An important part of the ritual was the ‘calling of the name’ [3. 163] ─ kispum thus served to ensure not only the existence but also the identity of the dead in the  Underworld. In the absence of the cult of the dead, the Underworld changed into a dark, inhospitable place. The living also had an inter…

[German version] I. Mesopotamia Myths, Epics, Prayers and Rituals of the 2nd and 1st millennia BC, in the Sumerian and Akkadian languages, describe the location and nature of the Underworld, along with the circumstances under which its inhabitants live. This domain, located beneath the surface of the earth and surrounded by the primeval ocean called Apsȗ, is known in Akkadian as erṣetu (Sumerian: ki), a term that can refer both to the surface of the earth and to the Underworld. There are other terms for certain characteristics of this region. The Underworl…

I. Ancient Orient [German version] A. General The magic of the ancient Orient and of Egypt is based on a view of the world that runs counter to that of religion. In the world-view of magic, men, gods and demons are tied to each other and to the cosmos by sympathies and antipathies, whereas in the religious world view everything is created by the gods for their own purposes; the relations between men and the cosmos are the result of deliberate actions of the gods. In the practice of religion, however, b…