György Németh

The Corpse Daemon Antinoos

Abstract: On the basis of the preserved evidence, corpse daemons were practically
employed in two specific fields: in love magic and in chariot racing. In this respect,
the material of our sources seems significant: in Egyptian papyri the daemons are
primarily used in erotic magic, whereas in lead tablets they are meant to manipulate
chariot races. The study examines all known occurrences of nekydaimones, analyz-
ing their functions and names, whenever referred to in the sources.

Various Ghosts
The Greeks believed in many kinds of ghosts.¹ Some of them were benevolent (or at
least employable) spirits, whereas others were vicious and bloodthirsty killers.² In
Book 11 of the Odyssey, Odysseus consulted the shadows of the dead, who are descri-
bed as untouchable, immaterial haze hovering in the air. They inhabit the under-
world, which they cannot leave to return to this one. They had crossed the river
Acherôn, which was possible because the ones they left behind buried them physi-
cally or at least symbolically. A drowned sailor, a soldier who had passed away
far from home, or a trader was granted a kenotaphion, i. e. an empty tomb on
shore, so that his spirit may not return to haunt people. By reason of this widespread
belief, well attested in the whole course of Greco-Roman antiquity, we might expect
that the spirit of a buried dead person could not appear in this world anymore, or
even if they had been evoked by force, they would like to return to eternal rest as
soon as possible.³ But how and why would one conjure up a dead person, what is
the way to bring somebody back from the after-life, even for a short period of
time? And if they come back to this world, in what form do they return? In their
own body or as a shadow? Can they only speak or also act?
The nekydaimôn, i. e. corpse daemon, is an important character in this ghost-be-
⁴
lief. We strictly have to separate three similar types of ghosts from one another: the

 This study is part of OTKA [Hungarian Scientific Research Fund] programme no. K 81332 (Ancient
magic, parallel researches) and the Zaragoza project titled Espacios de penumbra: Cartografia de la
actividad magico-religiosa en el Occidente del Imperio romano (Ref. FFI 2008 – 01511 / FISO). Some of
these matters I also address in a paper in Moga, I. (ed.): Angels, Demons and the Representation of
Afterlife within the Jewish, Pagan and Christian Imagery, Iasi, in preparation.
 For an applicable typology, see Nagy 2003, 14– 15.
 E.g. Lucan, Pharsalia. 6, 837. For further references to Odysseus’ visit to the other world, which is
worthy of a study on its own, see Ogden 2001, 43 – 60; Ogden 2008, 7– 25.
 “It was primarily the spirits of people who had not received a ritual burial (átaphoi), or who had
died violently (biaiothánatoi) or prematurely (áhōros) that were threatened with the fate of being
forced into service as a n ekydaímōn.” See Johnston 2013c.

10.1515/arege-2012-0010
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146 György Németh

Gellô-type, the nekydaimôn, and the leading character of the nekromanteia. ⁵ Gellô
was a young girl who had not been married nor given birth to babies when death
took her.⁶ She was an aôros, a spirit that passed away untimely. However, Gellô
did not want to give up having children, so she would come back and kill children
to take their spirits with her. Thus Gellô returned to this world of her own free will
since she was capable of doing it, and she was also able to assault people, which
leads us to the conclusion that she probably had some kind of physical body. On
the other hand, however, Gellô had been properly buried. What is the explanation
for her peculiar post-mortem running amok?
It is assumed that an aôros did not live to fulfil the period of time that had been
marked out for him or her.⁷ An accident, suicide or crime made the final day arrive
sooner than it had been determined by the divine will, thus the aôros is given the
opportunity to come back to this world again and again until the originally fixed
date of his or her death. Gellô took the opportunity and established such a dreadful
reputation that mothers kept frightening their children with her name even centuries
later, when the gate of the underworld was already closed behind her forever. Con-
sequently, the proper funeral prevented excursions on this earth only for those
who died in their due hour.
Biaiothanatoi (ones who died forcibly) or shortly biaioi were always aôroi, since
the thread of their life was violently torn apart and they could not live the determined
period of life (cf. PGM IV 334).⁸ Gladiators (in Greek: monomachoi) were also very
often aôroi, since they normally died a violent death at the zenith of their lives
(PGM IV 1390; 1394; 2163; XXXV 18; monomachês VII 175). Magical papyri even use
the phrase “monomachoi and biaioi” (PGM IV 1394). In the Roman period, sorcerers
had relatively easy access to new gladiator graves.
In the nekromanteia (divination with the dead, commonly called necromancy)
the spirit of a recently dead person was evoked and bound temporarily to his or
her own corpse by various obscure magic practices. A dead person like this does
not come back voluntarily, nor is he or she released by otherworldly powers to return
to this world: they are compelled by the magician for the sake of divination. The spi-
rit of the deceased, as is often confirmed by ancient sources, has not made its way to
Hades but already acquired some pieces of information that we mortals do not have.
In Lucan’s Pharsalia, the Thessalian witch Erichtho wanted to question a dead per-
son to reveal the fate of Pompey (BC 6, 507– 830). Strolling the battlefield, the sorcer-
ess was looking for a corpse whose speech organs are intact so that it could tell what
the spirit knows. It is important to note that the spirit and the body are reunited, even

 On necromancy see Haase 2013.

 Also mentioned by Sappho 168 A, and Suda s.v. Gellô was still feared in the Byzantine period
(Johannes Damascenus Perì Stryngôn, PG 94). See Johnston 2013b.
 Audollent 1904, (abbreviated as DTAud) LXVII. n. 1. “In general ahoros relates to death before
puberty, marriage or childbirth” Johnston 2013a.
 Preisendanz / Henrichs 19742 (abbreviated as PGM).

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 The Corpse Daemon Antinoos 147

if it happens only by compulsion and temporarily, thus the dead person appears and
speaks in his own physical form.⁹ We find a parallel in Heliodorus’ Aithiopika (6, 14–
15) where a sorceress resuscitates her own son who had died on the battlefield.¹⁰
These dead people did not intend to come back to this world, the magical practice
makes them suffer, and they would like to return to the underworld as soon as pos-
sible. Still, this return is not so simple in Lucan’s version: if someone reversed the
decision of the Moirai, they cannot die again unless their body is cremated, which
allows the spirit to go back to the world of the dead (Lucan’ Pharsalia 6, 822– 830).
What are the characteristics of nekydaimones? First, they are mostly anonymous
(with a few exceptions, cf. below). Everybody knew Gellô’s name, just like that of Phi-
linnion or of the dead soldier in the Aithiopika. (In the latter case, of course, the read-
er does not know his name, but his mother, who revived him, obviously did.) Neky-
daimones do not come up to this world for their own sake and they are probably not
even capable of that on their own. They do not unite with their physical body.¹¹ When
we read that a nekydaimôn must appear in front of a magician (PGM IV 2061), it
might well show up as a shadow.¹² There is no allusion to the corpse leaving its cof-
fin. However, a part of the corpse can force the spirit to appear in this world: “If you
go to the depth of earth and search the regions of the dead, send this daimon, from
whose body I hold this remnant in my hands, to her, NN, at midnight hours, to move
by night to orders ‘neath your force, that all I want within my heart he may perform
for me…” (PGM IV 445 – 450).¹³ In general, they can be compelled by the threat of ret-
ribution (PGM IV 2065).¹⁴ A nekydaimôn does what it is forced to do. It brings the be-

 To the small degree that we hear about nekromanteia in antiquity, there are some cases in which it
is only the ghost that returns, without any implied link to the erstwhile body; e. g. the story of
Periander and Melissa’s ghost in Herodotus.
 For a detailed analysis on nekromanteia, see Ogden 2001, esp. 219 – 262. The nekyia in the Odyssey
can be considered as a domesticated form of nekromanteia. See also Johnston 1999.
 Faraone 2005, 263: “this spell does not require a full corpse.” See also Johnston’s discussion on
necromancy referring to the two Pitys spells among the eight spells of the PGM which she cha-
racterizes as necromantic in Johnston 2008, 174: “none of them promises anything as spectacular as
the contemporary literary portraits of necromancy do – we hear nothing about reanimated corpses
springing up out of their torpor, as in Lucan and Apuleius.”
 But see Pachoumi 2011, 738 – 739: “Thus, in the two spells of Pitys, the lamella for wrecking
chariots, and the “Resurrection of a dead body” spell examined in this paper, dead bodies and body
parts of the dead who had an untimely or violent death are manipulated not just to achieve in-
vocation of the spirits of the dead. This physical manipulation also implies the bodily resurrection of
the dead, who function as assistants in the magical practices of the two Pitys and the lamella spells.
But the notion of bodily resurrection is explicitly expressed in one single spell from the thirteenth
magi- cal handbook, probably, as explained, because of its Christian and Gnostic influences. Ho-
wever, that does not mean that the notion of bodily resurrection applies to every paredros spell.”
 Translation by E. N. O’Neil, in Betz 1992, 46.
 In technical literature we sometimes read about nekydaimones who were not threatened but
asked nicely. The basis of this notion is a new edition of a lead lamella from Olbia: see Bravo 1987,

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148 György Németh

loved woman to any man or prevents the opponent’s chariot from reaching the win-
ning post. It can act in the physical world and knows well its way around. It naturally
understands Greek, and in general, it can hear and comprehend human speech. It is
so applicable for these purposes that some magicians used nekydaimones as paredroi
(PGM IV 2085).
And what is a paredros? It is a daemon with superhuman powers that is compel-
led by some magic to enter the service of a human being.¹⁵ It can do and achieve al-
most anything, thus we can regard it as the ancestor of Aladdin’s genie. Unfortunate-
ly, obtaining a paredros (verbatim: by-sitter or assessor) is an extremely complicated,
lengthy and uncertain procedure, as described in the great magical papyrus of Berlin
(PGM I 1– 194). As a result of the spell, a falcon drops an oblong stone, on which we
have to carve the given magic symbols. Wearing the stone around the neck, thye
magician has to complete the prescribed ceremony, and then a star will descend
from heaven to the housetop. Once the star is dissolved, an angel appears to become
the paredros. Thus a paredros is not the spirit of a dead person but a superhuman
being. Given that the nekydaimones could be more easily obtained, some magicians
used them as paredroi.
A nekydaimôn is similar to the Gellô-type of ghosts in at least one respect: it used
to be an aôros, i. e. a person who died untimely. Its spirit dwelt somewhere in the
neighbourhood of its grave until the predetermined time of its death.¹⁶ So they
were buried without avail, since either they did not cross the river Acherôn, or
they could freely pass (for a while) like e. g. Philinnion or Gellô. This is why a glad-
iator (monomachos) is ideal for magical practices with nekydaimones. He is not only a
biaiothanatos, having died a violent death, but also very strong, else he would not
have been a gladiator. The physical or spiritual strength of a nekydaimôn is directly
connected with the condition of the former body at the time of death.¹⁷
Nekydaimones are mentioned only on magical papyri and curse tablets (i. e. lead
lamellae with inscribed defixiones). Fortunately, a “recipe” to evoke a nekydaimôn
using a lead lamella is preserved on a magic papyrus in London (PGM V 305 – 339).

185 – 218. This lead tablet (3rd c. BC) does not include the phrase nekydaimôn. Still, this is one of the
first curse tablets that request the service of a dead person.
 The word paredros was used already in much earlier Greek to mean gods who shared cults
together, e. g. Hom. Od. 8, 22.
 It was primarily the spirits of people who had not received a ritual burial, or who had died
violently or prematurely that were threatened with the fate of being forced into service as a neky-
daímôn. See Johnston 2013c.
 According to Bravo 1987, 197 a nekydaimôn is the servant of the gods or at least a mediator
between deities and mortals.

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 The Corpse Daemon Antinoos 149

What is the use of a nekydaimôn?

On the basis of the preserved evidence (though a universal application of nekydai-
mones was also mentioned, as we can see in PGM IV 2085), corpse daemons were prac-
tically employed in two specific fields: in love magic and in chariot racing. In this re-
spect, the material of our sources seems significant: in Egyptian papyri the daemons
are primarily used in erotic magic, whereas in lead tablets they are meant to manipu-
late chariot races (though love spells are not unattested either, cf. SM 47).¹⁸
Nekydaimones are mentioned 21 times in the collection of magical papyri pub-
lished by Karl Preisendanz, yet 10 occurrences are found in a single papyrus (PGM
XVI). The papyrus (with unknown provenance but positively from Egypt) is dated
to the 1st c. AD and it is now in Paris. It repeats the prayer of Dioskorous, daughter
of Tikôi, altogether 9 times in more or less different forms to grant her the love of
Sarapiôn , whom Pasamêtra bore. The nekydaimôn’s mission is to torture Sarapiôn
(by melting his heart or draining his veins, or similar) until love chases him to
come to Dioskorous. The lock of hair that Dioskorous wrapped into the papyrus fur-
ther enhanced the potential of the spell. She obviously acquired this magic device
(ousia) from Sarapiôn. The ending of the text commands the corpse daemon to per-
form and complete all the things written on the papyrus. Dioskorous evidently buried
her magic papyrus into the grave of an aôros, where it was found in the 19th century.
(For the practice cf. PGM 305 – 339.)
A recipe in PGM IV contains a very powerful spell for binding a lover (a woman
in the present case). After preparing the figurines of the sorcerer and the woman, the
latter statuette must be pierced through with 13 bronze needles and then both of
them must be wrapped into a papyrus and buried in a grave (PGM IV 296 – 468). It
is important to remark that there is a magic papyrus in Cologne that was found in
a sealed clay pot, and there were two wax figurines melted together in an erotic pos-
ture and wrapped into the papyrus roll (SM 45). Theôn, who wanted to gain the love
of Euphêmia, evokes the daemons of the grave to perform this task for him. The text
does not call them nekydaimones, yet with an identical function the difference can
only be terminological. An earthenware pot from Middle Egypt (2nd–3rd c. AD, now
in the Louvre) contained an inscribed lead lamella and a 9 cm-high kneeling female
figurine, which was pierced by 13 needles (SM 47). The pinholes corresponded to the
prescription in PGM IV. According to the inscription, Sarapammôn forced the neky-
daimôn to gain him the love of Ptolemais, whom Aias (!) bore. Thus the figurine por-
trayed the doomed Ptolemais. This find proves that the formulae of the recipe-books
were followed literally in applied magic.¹⁹
PGM VII 1005 compels the corpse daemon to fulfil general services without giving
any specifications. The magic spell described in PGM XII 492– 495 adjures nekydai-

 Daniel / Maltomini 1990 – 1992 (abbreviated as SM). The period between the 2nd and 4th c. AD was
the height of magical texts applying nekydaimones.
 See Faraone 1999, 41– 42.

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150 György Németh

mones (in the plural). PGM IX (dated to 4th–5th c. AD, today kept in Berlin) was found
folded up in the mouth of a mummy, with a reddish brown lock of hair wrapped into it.
The spell forced Karôsa, daughter of Thelô to love Apalôs, son of Theonilla. Apalôs in-
cluded a menacing remark in the magic spell: “Arouse yourself for me, corpse dae-
mon, and do not make me use force against you but fulfil what has been inscribed
and inserted into your mouth, immediately, immediately; quickly, quickly.”²⁰
PGM LI (dated to the 3rd c. AD) does not adjure but asks nekydaimones to take
revenge on the enemies of Neilammôn.
Among the texts of the Supplementum Magicum, SM 39 (3rd c. AD) is a spell for
binding a lover, similar to SM 42 (3rd–4th c. AD), though the latter is a lesbian charm
against Gorgonia, daughter of Nilogenia, written by Sophia, daughter of Isara.²¹ The
bulky inscription of SM 48 (2nd–3rd c. AD) follows the instructions of PGM IV 340 ff.
in calling a corpse daemon to win the love of Kopria for Ailouriôn. The text of the
spell refers to the girl’s curl having being attached to the folded lamella.
Interestingly, SM 51 (2nd–3rd c. AD) was carved onto a small clay vessel. Theo-
dôros, forcing Matrôna to love him, addresses the corpse daemon: “Do not disobey,
nekydaimôn!” These words mostly occur after adjuring and before threatening the
daemon.
The lead tablet of SM 57 (from Egypt, 4th c. AD) contains a charm to restrain
anger but at the end the author Hôrigenês adds his request to prevent Paômis,
whom Tisate bore, talking against him. Assumedly, Paômis had sued Hôrigenês,
who tried to apply a nekydaimôn to ease his anger, or (in case this attempt fails)
at least to deprive him of speech.
The character of nekydaimones in lead lamellae published by A. Audollent is
more uniform. Almost all tablets found in Carthage (mostly in the cemetery) begin
with this formula: “I adjure you, whoever you are, nekydaimôn, who died untimely,
on the names of …”, and the difference lies only in the list of names. The magic spells
aims at cursing the chariot racers and the horses of the opposing parties. Well-in-
formed sorcerers listed all racers of the Red, the White, the Green, or the Blue fac-
tions by name, grouping four horses for each racer. All four circus factions employed
such “unfair” devices (since the tablets always named the racers and horses of only
the three other clubs).²² The defixiones bound down the races, the power, and the
soul of the opponents to make them lose the race or even fall out of their chariots.
DTAud 249 was found in the amphitheatre of Carthage and it curses two venatores
(beast hunters).

 PGM XIX a. 15 – 16. (Translated by E. N. O’Neil and R. Kotansky in Betz 1992, with modifications by
the author.)
 See Németh 2007, 9 – 11.
 DTAud 234; 235; 237; 238; 239; 240; 242; 249. See Németh 2013.

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 The Corpse Daemon Antinoos 151

What was the name of the nekydaimôn?

Normally the nekydaimôn was anonymous, so the practitioners addressed them as
“whoever you are, either man or woman”. However, the sorcerer could have had in-
formation about the evoked spirits, since they told him about their death and wheth-
er they were capable of performing whatever the magician demanded (PGM IV 2044).
Moreover, apart from the spirit, the body or the grave itself could reveal certain de-
tails. There is a lead lamella (SM 37, 2nd c. AD) that does not mention nekydaimones,
but the author of the text (in which Hôriôn attempts at winning the favour of Nikê)
prepared a drawing of a mummy at the margin. It is very unlikely that the writer of a
magical text who placed the papyrus or lamella next to a mummy or even straight
into its mouth (cf. PGM XIX) did not know the name of the person whose grave
(and soul) he exploited for magic. Still, they hardly ever wrote down the name of
the dead person. SM 50, 12. is an exception for the rule: “Whoever you are,
‘Kamês’, corpse-daemon, rouse yourself for me from the rest that holds you
down.”²³ This wording (with the exception of the name) follows the prescription of
PGM IV 365. The name was subsequently inserted into the text, almost illegibly writ-
ten between the two lines.²⁴ This item seemed so much unparalleled that it had been
widely disputed if it was really the name of the daemon or something else was meant
to be there. Still, in 1976 a lead lamella was published which was found together with
a female figurine pierced by many needles (SM 47, today kept in Paris). The evoking
of the nekydaimôn and the figurine correspond with the instructions of PGM IV, ex-
cept for the denomination of the daemon.

I adjure you, corpse daemon Antinoos, by the dreadful and frightful name of the one at the
sound of whose name the earth will open, at the sound of whose name the daemons tremble
fearfully, at the sound of whose name the rivers and the rocks break. I adjure you, corpse-dae-
mon Antinoos… Do not disobey, corpse daemon Antinoos…²⁵

In this instance the name is unequivocally present and refers to the nekydaimôn – it
is not subsequently inserted into the text. What is the reason for such a resolved rep-
etition of the name? Why did Sarapammôn link the spell (aimed at winning the love
of Ptolemais) to a single, repeatedly nominated corpse daemon? The answer may be
found in the person of Antinoos himself.²⁶ The exquisitely wonderful youth, whose
portrait is known from about a hundred ancient sculptures and from nearly 250
coins, was the boy-lover of Hadrian.²⁷ He accompanied the emperor on his journey

 Translation in Daniel / Maltomini 1990 – 1992, I.208.

 Further corpse daemons with uncertain naming: SM 37: the nekydaimôn is anonymous or Hôriôn?;
PGM XXII 1: Evangelos? Cf. Brashear 1995, 3468.
 Translation in Daniel / Maltomini 1990 – 1992, I.182.
 See Faraone 1999, 42.
 For this and the following, see SHA, Hadrianus 14; Meyer 1991; the most recent collection of
representations of Antinoos is by Backe 2005.

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152 György Németh

to Egypt and they sailed together on the Nile when on 30th Oct., 130 he fell into the
river and drowned. The inconsolable Hadrian founded Antinoopolis on the east bank
of the Nile in central Egypt, and the sepulchral monument of the young man was
erected there. Antinoos was granted a divine cult united with Osiris (“Osirantinoos
is the greatest of all gods”). The Great Antinoos Games (Megala Antinoeia) were or-
ganized every year in Antinoopolis to honour his memory. Even a constellation was
named after the young man. Moreover, Osirantinoos was believed to cure illnesses
and answer prayers. There is no reason to doubt that some used his tomb to bury
magic spells, since his tragic and unexpected death made him a real (and very fa-
mous) aôros. ²⁸ Although the provenance of Sarapammôn’s lead lamella is unknown,
it is generally placed in central Egypt. Of course, the name Antinoos was highly com-
mon, thus we cannot be sure about the identification. However, the obstinate repe-
tition of the name by Sarapammôn may support this assumption, since whenever he
mentions the nekydaimôn, he also names Antinoos.²⁹ He wanted to gain the support
of Osirantinoos, who always answered prayers. The love of Ptolemais was equally im-
portant for him, thus he tried to win her with the support of an aôros lover of the
emperor.

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 See Lambert 1984, 182.

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 The Corpse Daemon Antinoos 153

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Preisendanz, Karl / Henrichs, Albert (eds.) (1974), Papyri Graecae Magicae, 2 vols., Stuttgart.

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Authenticated | 128.103.149.52
Download Date | 12/3/13 3:39 PM
Brought to you by | Harvard University
Authenticated | 128.103.149.52
Download Date | 12/3/13 3:39 PM