[67]. Apul., De Magia, c. 27. The name φιλόσοφος, philosophus, was finally applied to all adepts in the occult sciences.
[68]. The term seems to have been first used by Julian, called the Theurge, and thence to have passed to Porphyry (Epist. Aneb., c. 46; Augustine, Civ. Dei, X, 9-10) and to the neo-Platonists.
[69]. Hubert, article cited, pp. 1494, n. 1; 1499 f.; 1504. Ever since magical papyri were discovered in Egypt, there has been a tendency to exaggerate the influence exercised by that country on the development of magic. It made magic prominent as we have said, but a study of these same papyri proves that elements of very different origin had combined with the native sorcery, which seems to have laid special stress upon the importance of the "barbarian names," because to the Egyptians the name had a reality quite independent of the object denoted by it, and possessed an effective force of its own (supra, pp. [93], [95]). But that is, after all, only an incidental theory, and it is significant that in speaking of the origin of magic, Pliny (XXX, 7) names the Persians in the first place, and does not even mention the Egyptians.
[70]. Mon. myst. Mithra, I, pp. 230 ff.—Consequently Zoroaster, the undisputed master of the magi, is frequently considered a disciple of the Chaldeans or as himself coming from Babylon. The blending of Persian and Chaldean beliefs appears clearly in Lucian, Necyom., 6 ff.
[71]. The majority of the magical formulas attributed to Democritus are the work of forgers like Bolos of Mendes (cf. Diels, Fragmente der Vorsokratiker, I2, pp. 440 f.), but the authorship of this literature could not have been attributed to him, had not these tendencies been so favorable.
[72]. On Jewish magic see: Blau, Das altjüdische Zauberwesen, 1898; cf. Hubert, loc. cit., p. 1505.
[73]. Pliny, H. N., XXX, 1, § 6; Juvenal, VI, 548 ff. In Pliny's opinion these magicians were especially acquainted with veneficas artes. The toxicology of Mithridates goes back to that source (Pliny, XXV, 2, 7). Cf. Horace, Epod., V, 21; Virgil, Buc. VIII, 95, etc.
[74]. Cf. supra, pp. [151] ff.
[75]. Minucius Felix, Octavius, 26; cf. supra, ch. VI, p. [152].