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                <title xml:lang="grc">Telestike</title>

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                <publisher><ref target="https://site.unibo.it/lares/">LARES
                    Project</ref></publisher>
                <date when="2023"/>
                <idno type="filename">lexicon_telestike</idno>
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                <p>Born digital document.</p>
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            <div type="edition" xml:lang="en">
                <div type="textpart" n="Morphology">
                    <head>Morphology</head>
                    <p/>
                    <p>Word formed by two elements. The verb <foreign xml:lang="grc"
                        ><w>τελέω</w></foreign>, 1. to finish, complete, fulfill; 2. To pay; 3.
                        To celebrate, perform, to initiate in the mysteries, to endow a thing with
                        potency, consecrate it; and the agjectival suffix <foreign xml:lang="grc"
                            >-ικός, ική</foreign>.</p>
                    <p>The verb comes from the substantive <foreign xml:lang="grc"><w lemma="τέλος"
                        >τέλος</w></foreign>, 1. end, realization; 2. culmination,
                        perfection; 3. limit, conclusion; 4. Office, function; 5. Tribute, tax; 6.
                        Offerings, sacrifices, ceremonies, rites, festivals, mysteries; 7. Military
                        division, detachement. (Montanari 2015: pp. 2099-2100)</p>
                </div>
            </div>
            <div type="edition" xml:lang="en">
                <div type="textpart" n="Etymology">
                    <head>Etymology</head>
                    <p/>
                    
                    <p><foreign xml:lang="grc"><w lemma="τέλος">Τέλος</w></foreign> has, according
                        to scholars, two possible roots: the ancient root <foreign>*kᵂel-</foreign>
                        “to turn”, that of <foreign xml:lang="grc"><w>τέλομαι</w></foreign> or the
                        root <foreign>*tel-</foreign> “to lift, bear”. According to Chantraine
                            <foreign xml:lang="grc"><w lemma="τέλος">τέλος</w></foreign> could
                        derive from the extended root <foreign>*tel-ₔ₂-</foreign> “to lift”, that of
                            <foreign xml:lang="grc"><w>τέλλω</w></foreign>. (Chantraine 1999: p.
                        1103) According to Waanders instead of <foreign>*tel-ₔ₂-</foreign> “to lift,
                        to hold up”, <foreign xml:lang="grc"><w lemma="τέλος">τέλος</w></foreign>
                        derives from <foreign>*tel-ₔ₁-</foreign>, “to carry out, to perform”. with
                        the metaphorical meaning attached to it at an early date. Thus, although
                            <foreign xml:lang="grc"><w>τελέω</w></foreign> is generally considered
                        by the ancients as well as by modern scholars, to have derived from <foreign
                            xml:lang="grc"><w lemma="τέλος">τέλος</w></foreign>, <foreign
                            xml:lang="grc"><w>τελέω</w></foreign> could be the primary verb and the
                        noun <foreign xml:lang="grc"><w lemma="τέλος">τέλος</w></foreign> would
                        consequently derive from it. The verb would come from
                            <foreign>*τέλεμι</foreign>, derived from <foreign>*tel-ₔ₁-mi</foreign>
                        (Waanders 1983, p. 18).</p>
                    <p>According to Waanders: “the earliest attested meanings are '(full)
                        performance, completion', 'realization', 'task', to which the other meanings
                        can be related in a coherent way”. As a corroboration of this etymology,
                        Waanders proposes to interpret the Mycenaean forms
                            <foreign>te-re-ta</foreign> as <foreign xml:lang="grc"
                            >τελε(ς)τᾱ́ς</foreign> “a high-ranking person” (Waanders 1983: p. 20).
                        In this precise sense the term is attested in an inscription of VI-V century
                        BCE from <placeName>Olympia</placeName>, where the dialectal form <foreign
                            xml:lang="grc">τελεστά</foreign> means “magistrate” (<ref type="ins"
                            >HGIU 29</ref>; Ballériaux 1990, p. 36). </p>
                </div>
            </div>



            <div type="edition" xml:lang="en">
                <div type="textpart" n="Testimonies">
                    <head>Testimonies</head>
                    <p/>
                    <p>1) The term <rs type="Activities" subtype="Ritual_practice"><foreign
                                xml:lang="grc"><w lemma="τελεστική">τελεστική</w></foreign></rs> is
                        first attested in IV century BCE, used by <persName key="Plato"
                            >Plato</persName> only two times, both in <ref type="lit"><title>Phaedrus</title>
                            (248d; 265b)</ref>. </p>
                    <p>In the first passage <ref>(448d)</ref>
                        <persName key="Plato">Plato</persName> is listing the different stages of
                        human condition and at the middle, in 5th position we can find “the life of
                        a prophet or someone who conducts mystic rites” (<foreign
                                xml:lang="grc">πέμπτην μαντικὸν βίον ἤ τινα τελεστικὸν
                                ἕξουσαν</foreign>). It is the very first time this
                        expression is used by <persName key="Plato">Plato</persName> and the
                        scholars’ interpretation has not been so straightforward. Omer Ballériaux
                        (1990, p. 35) states “Les traducteurs du Phèdre se montrent, à cet endroit,
                        bien hésitants.” Generally, it is interpreted as something regarding <rs type="Activities" subtype="Ritual_practice">mystic
                            rites</rs> and <rs type="Activities" subtype="Ritual_practice">mystery cults</rs>.</p>
                    <p>In the second passage (265b) <persName key="Plato">Plato</persName> says that
                            <rs type="Activities" subtype="Ritual_practice">telestic madness</rs> comes
                        from <rs type="Super-human_Agents" subtype="Divinities"><persName type="divine"
                                key="Dionysus">Dionysus</persName></rs>. However there’s still no
                        explanation of the term. To explain this <rs type="Activities" subtype="Ritual_practice">telestic mania</rs> (<ref corresp="lexicon_mania.html"><foreign xml:lang="grc"><w lemma="μανία">μανία</w></foreign></ref>) Ballériaux (1990, p.
                        36) turns to the passage <ref type="lit">244d-e</ref>, where <persName
                            key="Plato">Plato</persName> writes about a <rs type="Activities" subtype="Ritual_practice">mania</rs> without naming it, and
                        by exclusion Ballériaux believes that it is the telestic one:</p>
                    <p>
                        <quote><foreign xml:lang="grc"> τό τε ὄνομα τοῦ ὀνόματος ἔργον τ’ ἔργου,
                                τόσῳ κάλλιον μαρτυροῦσιν οἱ παλαιοὶ μανίαν σωφροσύνης τὴν ἐκ θεοῦ
                                τῆς παρ’ ἀνθρώπων γιγνομένης. ἀλλὰ μὴν νόσων γε καὶ πόνων τῶν
                                μεγίστων, ἃ δὴ παλαιῶν ἐκ μηνιμάτων ποθὲν ἔν τισι τῶν γενῶν ἡ μανί
                                ἐγγενομένη καὶ προφητεύσασα, οἷς ἔδει ἀπαλλαγὴν ηὕρετο, καταφυγοῦσα
                                πρὸς θεῶν εὐχάς τε καὶ λατρείας, ὅθεν δὴ καθαρμῶν τε καὶ τελετῶν
                                τυχοῦσα ἐξάντη ἐποίησε τὸν [ἑαυτῆς] ἔχοντα πρός τε τὸν παρόντα καὶ
                                τὸν ἔπειτα χρόνον,</foreign></quote></p>
                    <p>Moreover, when diseases and the greatest troubles have been visited upon
                        certain families through some ancient guilt, madness has entered in and by oracular power has found a way of release for those in need, taking refuge in prayers and the service of the
                        gods, and so, by purifications and sacred rites, he who has this madness is
                        made safe for the present and the after time, and for him who is rightly
                        possessed of madness a release from present ills is found.</p>
                    <p/>
                    <p>Ballériaux believes that <rs type="Activities" subtype="Ritual_practice">telestic
                        madness</rs> is the kind of <rs type="Activities" subtype="Ritual_practice"
                            >Dionysiac madness</rs> that hits <hi rend="italic"><rs type="Human_Agents" subtype="cult_personnel">télestes</rs></hi>, in his words “devins-exorcistes” that freed families
                        hit by divine punishment for a past fault inherited from an ancestor
                        (Ballériaux 1990, pp. 42-43). According to the French scholar <hi rend="italic"><rs
                            type="Human_Agents" subtype="cult_personnel">télestes</rs></hi> were the same <hi rend="italic"><rs
                                type="Human_Agents" subtype="cult_personnel">manteis</rs></hi> and <hi rend="italic"><rs type="Human_Agents" subtype="cult_personnel">agyrtais</rs></hi> that <persName key="Plato"
                            >Plato</persName> mentions in <ref type="lit"><title>Republic</title> (II,
                            364b)</ref>, diviners that could free from ancient unpunished wrongs
                        thanks to a god-inspired madness, the <rs type="Activities"
                            subtype="Ritual_practice">telestic madness</rs>.</p>
                    <p/>
                    <p><ref type="lit">Pl. <hi rend="italic">Phdr</hi>. 248d-e</ref></p>
                    <p><quote><foreign xml:lang="grc">[…] τότε νόμος ταύτην μὴ φυτεῦσαι εἰς μηδεμίαν
                                θήρειον φύσιν ἐν τῇ πρώτῃ γενέσει, ἀλλὰ τὴν μὲν πλεῖστα ἰδοῦσαν εἰς
                                γονὴν ἀνδρὸς γενησομένου φιλοσόφου ἢ φιλοκάλου ἢ μουσικοῦ τινος καὶ
                                ἐρωτικοῦ, τὴν δὲ δευτέραν εἰς βασιλέως ἐννόμου ἢ πολεμικοῦ καὶ
                                ἀρχικοῦ, τρίτην εἰς πολιτικοῦ ἤ τινος οἰκονομικοῦ ἢ χρηματιστικοῦ,
                                τετάρτην εἰς φιλοπόνου &lt;ἢ&gt; γυμναστικοῦ ἢ περὶ σώματος ἴασίν
                                τινος ἐσομένου, πέμπτην μαντικὸν βίον ἤ τινα τελεστικὸν ἕξουσαν·
                                ἕκτῃ ποιητικὸς ἢ τῶν περὶ μίμησίν τις ἄλλος ἁρμόσει, ἑβδόμῃ
                                δημιουργικὸς ἢ γεωργικός, ὀγδόῃ σοφιστικὸς ἢ δημοκοπικός, ἐνάτῃ
                                τυραννικός. </foreign></quote></p>
                    <p>[…] then it is the law that this soul shall never pass into any beast at its
                        first birth, but the soul that has seen the most shall enter into the birth
                        of a man who is to be a philosopher or a lover of beauty, or one of a
                        musical or loving nature, and the second soul into that of a lawful king or
                        a warlike ruler, and the third into that of a politician or a man of
                        business or a financier, the fourth into that of a hardworking gymnast or
                        one who will be concerned with the cure of the body, and the fifth will lead
                        the life of a prophet or someone who conducts mystic rites; to the sixth, a
                        poet or some other imitative artist will be united, to the seventh, a
                        craftsman or a husbandman, to the eighth, a sophist or a demagogue, to the
                        ninth, a tyrant.</p>
                    <p/>
                    <p><ref type="lit"> Pl. <hi rend="italic">Phdr</hi>. 265b,4</ref></p>
                    <p><quote><foreign xml:lang="grc">Τῆς δὲ θείας τεττάρων θεῶν τέτταρα μέρη
                                διελόμενοι, μαντικὴν μὲν ἐπίπνοιαν Ἀπόλλωνος θέντες, Διονύσου δὲ
                                τελεστικήν, Μουσῶν δ’ αὖ ποιητικήν, τετάρτην δὲ Ἀφροδίτης καὶ
                                Ἔρωτος, ἐρωτικὴν μανίαν ἐφήσαμέν τε ἀρίστην εἶναι,
                            </foreign></quote></p>
                    <p>And we made four divisions of the <rs type="Activities" subtype="Ritual_practice">divine madness</rs>, ascribing them to four
                        gods, saying that prophecy was inspired by Apollo, the <rs type="Activities"
                            subtype="Ritual_practice">mystic madness</rs> by <rs type="Super-human_Agents"
                            subtype="Divinities"><persName type="divine" key="Dionysus"
                                >Dionysus</persName></rs>, the poetic by the Muses, and the madness
                        of love, inspired by Aphrodite and Eros, we said was the best.</p>
                    <p/>


                    <p>2) After <persName key="Plato">Plato</persName> it is used in II and III
                        centuries CE by <persName key="Plutarchus">Plutarchus</persName> and
                            <persName key="Aelianus">Aelianus</persName> as an adjective with the
                        meaning of “mystical”. </p>
                    <p/>
                    <p><ref type="lit">Plu.<hi rend="italic">Sol</hi>. 12,4</ref></p>
                    <p><quote><foreign xml:lang="grc">ἐδόκει δέ τις εἶναι θεοφιλὴς καὶ σοφὸς περὶ τὰ
                                θεῖα τὴν ἐνθουσιαστικὴν καὶ τελεστικὴν σοφίαν, διὸ καὶ παῖδα νύμφης
                                ὄνομα Βάλτης καὶ Κούρητα νέον αὐτὸν οἱ τότε ἄνθρωποι
                                προσηγόρευον.</foreign></quote></p>
                    <p>He was reputed to be a man beloved of the gods, and endowed with a mystical
                        and heaven-sent wisdom in religious matters.</p>
                    <p/>
                    <p><ref type="lit"> Ael.<hi rend="italic">NA</hi> 2.42</ref></p>
                    <p><quote><foreign xml:lang="grc">καρδίαν δὲ οὐκ ἂν φάγοι ποτὲ ἱέραξ, τελεστικὸν
                                δήπου δρῶν καὶ μυστικὸν ἐκεῖνος τοῦτο.</foreign></quote></p>
                    <p>But a falcon will never eat the heart, thereby presumably fulfilling some
                        mystic rite.</p>
                    <p/>


                    <p>3) In the second half of the II century CE we find for the first time <rs
                            type="Activities" subtype="Ritual_practice"><foreign xml:lang="grc"><w
                                    lemma="τελεστική">τελεστική</w></foreign></rs> in the noun form.
                        It is attested in <persName key="Maximus">Maximus of Tyre</persName>, who in
                        the 38th discourse speaks about the divine nature of Virtue. To demonstrate
                        the divine origin of human virtue he takes as examples things that although
                        inferior than virtue are still inspired by divine nature. One of these
                        lesser arts is <rs type="Activities" subtype="Ritual_practice"><foreign
                                xml:lang="grc"><w lemma="τελεστική">τελεστική</w></foreign></rs>,
                        that together with <foreign xml:lang="grc"><w lemma="μαντική">μαντική</w>,
                                <w lemma="ποιητική">ποιητική</w>, <w lemma="καθάρσεις">καθάρσεις</w>
                            and <w lemma="χρησμῳδίας">χρησμῳδίας</w></foreign>, compose a list of
                        things that <persName key="Maximus">Maximus</persName> considers established
                        as coming from divine inspiration. By stating this hierarchy, the author
                        wants to demonstrate the divine origin of Virtue, which being better than
                        those things has to come from divine doing too. “You should be prepared to
                        find that, if God is able to share out and distribute such things as these,
                        he is far more able and willing to distribute Virtue.” (Trapp 1997, p. 303).
                        In the joint citation of <rs type="Activities" subtype="Ritual_practice"
                            >mantic, telestic and poetic arts</rs>, <persName key="Maximus"
                            >Maximus</persName> may remember the passage from <persName key="Plato"
                            >Plato</persName>’s <ref type="lit"><title>Phaedrus</title> 265b</ref>, even if
                        here he does not mention erotic <rs type="Activities" subtype="Ritual_practice">mania</rs> and adds “<rs type="Activities"
                            >purifications and prophecies</rs>” (Trapp 1997, p. 302).</p>
                    <p><ref type="lit"> Max. Tyr. 38 5,2</ref></p>
                    <p><quote><foreign xml:lang="grc"> ‘Ὦ σχέτλιε, τί ταῦτα ἐρεῖς, ὃς ἡγεῖ τὸ
                                καλλιστεῦον τῶν ἀνθρωπίνων ἀγαθῶν παρὰ μὲν ἀνθρώπου τέχνης τάχιστα
                                ἥξειν, ἐκ δὲ θείας ἀρετῆς ἀπορώτατα; Καίτοι μαντικήν, καὶ
                                τελεστικήν, καὶ ποιητικήν, καὶ καθάρ- σεις, καὶ χρησμῳδίας,
                                ξυλλήβδην ἅπαντα, οὐκ ἂν εἴποις ἀντάξια εἶναι τῆς ἀρετῆς·
                            </foreign></quote></p>
                    <p>'You fool, what nonsense is this? Do you really think that the finest of
                        human goods can instantaneously be derived from human science, but only with
                        the greatest difficulty from divine Virtue? Yet at the same time you would
                        not be prepared to say that the arts of the seer and the priest and the
                        poet, and purifications and prophecies, were equal in worth to Virtue, even
                        taken all together. </p>
                    <p/>
                    <p/>
                    <p>4) In V CE neoplatonic authors <persName key="Hermias">Hermias</persName> and
                            <persName key="Proclus">Proclus</persName> speak of <rs
                            type="Activities" subtype="Ritual_practice"><rs type="Activities"
                                subtype="Ritual_practice"><foreign xml:lang="grc"><w
                                        lemma="τελεστική">τελεστική</w></foreign></rs></rs> as
                        connected with <rs type="Activities" subtype="Ritual_practice">theurgy</rs>, defined by Dodds as a
                        branch of <rs type="Activities"><foreign xml:lang="grc"><w
                                    lemma="τελεστική">τελεστική</w></foreign></rs> “applied to a
                        religious purpose and resting on a supposed revelation of a religious
                        character” (Dodds 1951, p. 291) or by <persName key="Proclus"
                            >Proclus</persName>’ words “all the operation of divine possession”
                            (<ref type="lit">Theol. Plat. p.63</ref>; Dodds, ib.) Dodds considers
                            <rs type="Activities" subtype="Ritual_practice"><foreign
                                xml:lang="grc"><w lemma="τελεστική">τελεστική</w></foreign></rs> as
                        being one of two rituals, the other being the temporary incarnation of a god
                        in a human being, a medium. <rs type="Activities"
                            subtype="Ritual_practice"><foreign xml:lang="grc"><w lemma="τελεστική"
                                    >τελεστική</w></foreign></rs> is defined by Dodds as “the
                        consecrating and animating of <foreign xml:lang="grc"><w lemma="τελεστική"
                                >τελεστική</w></foreign> statues in order to obtain oracles from
                        them” (Dodds 1951, p. 292). This ritual that consecrates statues, making
                        them move under divine possession would have originated in <placeName key="Egypt">Egypt</placeName> (Dodds
                        1951, p. 293). Other authors don’t agree with the scholar and think <rs
                            type="Activities" subtype="Ritual_practice"><foreign xml:lang="grc"><w
                                    lemma="τελεστική">τελεστική</w></foreign></rs> could come from
                        traditional Greek religious rituals, as there are a lot of similar examples
                        of moving statues in Greek literature (Boyancé 1955). The original source is
                        believed to be either the <rs type="Institutions" subtype="Religious_Knowledge_Depository">Chaldean oracles</rs>, the <rs type="Activities" subtype="Ritual_Practice">orphic cults</rs> or the
                        <rs type="Activities" subtype="Ritual_Practice">Eleusinian mysteries</rs>, but scholars are not unanimous on this. </p>
                    <p>
                        <foreign xml:lang="grc"><w lemma="τελεστική">Tελεστική</w></foreign> is
                        based on the concept of <rs type="emotional_agency"><foreign xml:lang="grc"><w lemma="συμπάθεια"
                                >συμπάθεια</w></foreign></rs>, that implies a web of references linking
                        image with original (i.e. the material world with the divine world). This
                        way marks (<rs type="Activities" subtype="Objects"><foreign xml:lang="grc"
                                    ><w lemma="χαρακτήρης">χαρακτήρης</w></foreign></rs>), objects
                        such as plants or minerals, and even animals become symbols (<rs type="Activities" subtype="Objects"><foreign
                            xml:lang="grc"><w lemma="σύμβολα">σύμβολα</w></foreign></rs>) and carry in
                        themselves a bit of divine essence, each type of plant, animal or mineral
                        corresponding to a different god. From this perspective <rs
                            type="Activities" subtype="Ritual_practice"><foreign xml:lang="grc"><w
                                    lemma="τελεστική">τελεστική</w></foreign></rs> could be defined
                        as a religious ritual that, using material symbols and marks, calls, through
                        the power of <rs type="emotional_agency"><foreign xml:lang="grc"><w lemma="συμπάθεια"
                            >συμπάθεια</w></foreign></rs>, the divine essence inside an inanimate
                        receptacle, <rs type="Activities" subtype="Objects"><foreign xml:lang="grc"
                                    ><w lemma="ὑποδοχή">ὑποδοχή</w></foreign></rs>, in most cases
                        these receptacles are statues that come alive and move or give oracles. </p>
                    <p> However some scholars believe <rs type="Activities"
                            subtype="Ritual_practice"><foreign xml:lang="grc"><w lemma="τελεστική"
                                    >τελεστική</w></foreign></rs> to have a double meaning: on one
                        hand the pragmatic ritual, on the other hand it would be an intellectual
                        concept to be understood on a philosophical level. According to Van
                        Liefferinge (1999, p. 94) Proclus was the first to coin the term <foreign
                            xml:lang="grc"><w lemma="τελεστική">τελεστική</w><w lemma="τέχνη"
                                >τέχνη</w></foreign> and to give it the specific meaning of
                        consecrating statues, even if we find it also in <persName key="Hermias"
                            >Hermias</persName> (<ref>p. 99, l. 15</ref>). However in neoplatonic
                        authors <rs type="Activities" subtype="Ritual_practice"><foreign
                                xml:lang="grc"><w lemma="τελεστική">τελεστική</w></foreign></rs> can
                        also mean something higher, a way for the soul to rise and return among the
                        divine world from which it fell. This would mean that <rs type="Activities"
                            subtype="Ritual_practice"><foreign xml:lang="grc"><w lemma="τελεστική"
                                    >τελεστική</w></foreign></rs> entails in general an action of
                        divine power and agency, that can provide movement in both directions,
                        upwards, when the soul rises to the gods, and downwards, when humans summon
                        divine presence through marks and objects that share <rs type="emotional_agency"><foreign xml:lang="grc"
                                ><w lemma="συμπάθεια">συμπάθεια</w></foreign></rs> with the original (Van
                        Liefferinge 1999).</p>
                    <p> According to Ballériaux (1989, p. 23) in <persName key="Hermias"
                            >Hermias</persName>’ commentary on the Phaedrus the role of <rs
                            type="Activities" subtype="Ritual_practice"><foreign xml:lang="grc"><w
                                    lemma="τελεστική">τελεστική</w></foreign></rs> goes beyond the
                        ritual aspect of consecrating and animating statues. <persName key="Hermias"
                            >Hermias</persName>’ commentary comes from a lecture of the neoplatonic
                        philosopher <persName key="Syrianus">Syrianus</persName>, <persName
                            key="Hermias">Hermias</persName> and <persName key="Proclus"
                            >Proclus</persName>’ teacher. Ballériaux believes that <rs
                            type="Activities" subtype="Ritual_practice"><foreign xml:lang="grc"><w
                                    lemma="τελεστική">τελεστική</w></foreign></rs> as consecration
                        of statues is only one of the possible enthusiasms, i.e. the divine
                        possession of the soul. These different possessions are described at
                            <ref type="lit">84,21 – 87,4</ref>, after which <persName key="Hermias"
                            >Hermias</persName> describes the last enthusiasm, the possession of
                        statues (<ref>87, 4-18</ref>). </p>
                    <p> According to Shepperd (1982) too, <persName key="Proclus">Proclus</persName>
                        thinks about different types of <rs type="Activities"
                            subtype="Ritual_practice"><foreign xml:lang="grc"><w lemma="τελεστική"
                                    >τελεστική</w></foreign></rs>: a pragmatic ritual that enables
                        men to come in contact with the divine even if only for a fleeting moment,
                        and, on a higher level a philosophical union of soul and divine essence (see
                                <ref><persName key="Proclus">Proclus</persName> In Parm. V 990,
                            27-29</ref>).</p>
                    <p>The term is still used in IX CE by another neoplatonic philosopher, <persName
                            key="Psellus">Psellus</persName>.</p>
                    <p/>
                    <p><ref type="lit"> Herm. <hi rend="italic">in Phdr</hi>. 87, 4-18</ref></p>
                    <p><quote>
                            <foreign xml:lang="grc">Πῶς μὲν οὖν ἡ ψυχὴ ἐνθουσιᾷ, εἴρηται. Πῶς δὲ καὶ
                                ἄγαλμα λέγεται ἐνθουσιᾶν; Ἢ αὐτὸ μὲν οὐκ ἐνεργεῖ περὶ τὸ θεῖον, ὅ γε
                                ἄψυχόν ἐστιν, ἀλλὰ τὴν ὕλην ἡ τελεστικὴ διακαθήρασα καί τινας
                                χαρακτῆρας καὶ σύμβολα περιθεῖσα τῷ ἀγάλματι πρῶτον μὲν ἔμψυχον αὐτὸ
                                διὰ τούτων !! ἐποίησε καὶ &lt;οἷόν τε&gt; ζωήν τινα ἐκ τοῦ κόσμου
                                καταδέξασθαι, ἔπειτα μετὰ τοῦτο ἐλλαμφθῆναι παρὰ τοῦ θείου αὐτὸ
                                παρεσκεύασεν· ὅπερ ἄγαλμα ἀεὶ χρηματίζει ἕως δύνανται δέχεσθαι οἱ
                                ἐπιτήδειοι· τὸ μὲν γὰρ ἄγαλμα ὡς ἂν τελεσθῇ μένει ἐφεξῆς ἕως ἂν
                                πάντῃ ἀνεπιτήδειον γένηται πρὸς τὴν θεῶν ἔλλαμψιν· ὁ μέντοι δοχεὺς
                                παρὰ μέρος· νῦν μὲν γὰρ δεξάμενος ἀπο- παύεται, αὖθις δὲ πάλιν
                                ἐμφορεῖται· τὸ δὲ αἴτιον ὅτι ἡ μὲν ψυχὴ ἐμφορου- μένη αὐτὴ ἐνεργεῖ
                                περὶ τὸ θεῖον, διὸ ἀποκάμνει ὑπὲρ τὴν ἑαυτῆς δύναμιν ἐνεργοῦσα (ἦ
                                γὰρ ἂν ἦν θεὸς καὶ ὁμοία ταῖς τῶν ἄστρων ψυχαῖς, εἰ μὴ ἀπέκαμνε), τὸ
                                δὲ ἄγαλμα ὡς ἂν πάθῃ οὕτω μένει ἐλλαμπόμενον, διὸ καὶ ἡ
                                ἀνεπιτηδειότης αὐτοῦ εἰς στέρησιν παντελῆ χωρεῖ, ἐὰν μὴ πάλιν ἐκ
                                νέας ὑπὸ τοῦ τελεστοῦ τελεσθῇ καὶ ἐμψυχωθῇ. </foreign></quote></p>
                    <p/>
                    <p><ref type="lit"> Herm. <hi rend="italic">in Phdr.</hi> 99, 9-20</ref></p>
                    <p><quote><foreign xml:lang="grc">Ἐπισημαντέον δὲ τοῦτο καὶ ζητη- τέον πῶς εἰπὼν
                                ἔνθουν μαντείαν καὶ ἀντεξετάσας αὐτῇ τὴν ἀνθρωπικὴν μαντείαν ἣν
                                ἐκάλεσεν οἰωνιστικὴν, καὶ πάλιν εἰπὼν ἔνθουν ποιητικὴν καὶ
                                ἀντιπαραβαλὼν αὐτῇ πάλιν τὴν ἀνθρωπικὴν καὶ τεχνικὴν ποιητικὴν, ἐπὶ
                                τῆς τελεστικῆς τοῦτο οὐκ ἐποίησεν, ἀλλὰ μόνον τὴν ἔνθουν ἐξέθετο
                                τελεστικήν. Καίτοι καὶ ἐκεῖ ἔστιν ἡ ὑποδυομένη ταύτην ἀνθρωπικὴ καὶ
                                τεχνικὴ τελεστικὴ, οἵᾳ χρῶνται καὶ οἱ ἱερεῖς περὶ τὰς θεραπείας τῶν
                                ἀγαλμάτων νόμῳ πόλεως καὶ κατὰ τὰ οἰκεῖα πάτρια· καὶ αἱ ἐπῳδαὶ δὲ
                                καὶ αἱ διὰ βοτανῶν ἢ λίθων θεραπεῖαι εἴησαν ἂν τῆς τεχνικῆς
                                τελεστικῆς. Ἢ οὖν ὡς σαφὲς παρῆκε· πολὺ γὰρ τοῦτο ἐν ταῖς πόλεσιν, ἢ
                                ὡς μηδὲν μέγα ἀνύουσαν, ἢ εἰ καὶ ἀνύει κατὰ τὸν ἐξ ἀρχῆς
                                ἐνθουσιασμὸν ἀνύει· εἰκόνας γὰρ φέρουσιν αἱ ὑποδυόμεναι τῶν ἀληθινῶν
                                αἰτιῶν. </foreign></quote></p>
                    <p/>
                    <p><ref type="lit"> Procl. <hi rend="italic">in Prm</hi>. 719, 23</ref></p>
                    <p><quote><foreign xml:lang="grc">Καὶ μὴν καὶ ἡ κατὰ καιρὸν μετάδοσις μίμημα
                                φέρει τῆς ἐν τῷ κόσμῳ κατά τινος τῶν θείων εὐκαιρίας ἐκφάνσεως, οἷον
                                εὐγονίας, ἰατρικῆς, θείας μαντείας, τελεστικῆς,
                        </foreign></quote></p>
                    <p>And even the opportune imparting (of Zeno's writing) has a likeness to the
                        appearance on appropriate occasions in the world's history of some divine
                        gift, such as fertility, or the medical art, or prophecy, or initiation into
                        the mysteries</p>
                    <p/>
                    <p><ref type="lit"> Procl. <hi rend="italic">in Prm</hi>. 990, 27</ref></p>
                    <p><quote><foreign xml:lang="grc">Καὶ γὰρ ἐπὶ θεωρίας καὶ ἐπὶ τελεστικῆς καὶ
                                τοῦτό ἐστι τὸ ποιοῦν ἀσφαλῆ καὶ ἄπταιστον ἡμῖν τὴν ἄνοδον, ἡ ἐν
                                τάξει πρόοδος· ὡς γοῦν φησι καὶ τὸ Λόγιον· </foreign></quote></p>
                    <p>For in the case both of metaphysical speculation and of <rs type="Activities" subtype="Ritual_practice">theurgy</rs> it is this
                        that makes our ascent safe and unerring, that is, an orderly scheme of
                        progress.</p>
                    <p/>
                    <p><ref type="lit">Psellus <hi rend="italic">Epistula ad Michaelem Cerularium</hi> 142</ref></p>
                    <p><quote><foreign xml:lang="grc">Τὴν μὲν γὰρ ἀπόρρητον καὶ τελεστικὴν σοφίαν
                                ἴσως ἐπίστασαι, τὴν δὲ διὰ λόγου καὶ τῆς καταλλήλου θεωρίας
                                ἠγνόηκας. ἔστι κἀμοὶ θρόνος ἐνταῦθα ὑψηλὸς καὶ μετέω- ρος, οὐδὲν
                                ἥττων τοῦ σοῦ, ἵνα μὴ λέγω ἀπροδεέστερος, καὶ οὔτε θεολογήσεις μὴ τῇ
                                ἐμῇ γλώσσῃ προσχρώμενος, οὔτε κανό- νας ἐκθήσεις οὔτ’ ἄλλο τι
                                ποιήσεις τῶν θειοτέρων· ἐμοὶ γὰρ ὡς μέτρῳ καὶ κανόνι ταῦτα
                                μεμέτρηται. </foreign></quote></p>
                    <p/>
                    <p/>




                    <p>5) The term is also attested on the Rosetta stone, meaning “treasury of a
                        priesthood” or “payment for initiation into a priesthood” (Waanders1983, p.
                        168). In his commentary to the inscription André Bernand writes “télestikon
                        (ou droit d'accès à la prêtrise)” (Bernand 1992, vol.2, p. 48).</p>
                    <p/>
                    <p><ref type="ins"><ref corresp="https://inscriptions.packhum.org/text/219002?&amp;bookid=371"> The Rosetta Stone, OGIS 90, A</ref></ref></p>
                   <p/><msDesc><msIdentifier><repository>British Museum, </repository><idno> inv. n. EA24</idno></msIdentifier>
                        <physDesc><objectDesc>
                        <supportDesc>
                       <support>stele, <material>granodiorite</material>; 
                                <objectType>trilingual decree</objectType>; 
                                <dimensions unit="cm"><height>h. 112.30, </height><depth>d. 28.40, </depth><width>w. 75.70</width></dimensions>;
                            </support></supportDesc></objectDesc></physDesc>
                       <history>
                            <origin>
                               <p><origPlace><ref corresp="https://pleiades.stoa.org/places/727217">from  Sais</ref></origPlace>; 
                                <origDate when-custom="-0196" evidence="internal">196 BCE</origDate>; </p>
                            </origin>
                          
                           <provenance type="found"><p>Found re-used at Fort St Julien, el-Rashid (Rosetta).</p></provenance>
                           <provenance type="observed">Now in London</provenance>
                        </history></msDesc>
                    <quote><foreign xml:lang="grc"><lb n="16"/>προσέταξεν δὲ καὶ περὶ τῶν ἱερέων ὅπως μηθὲν
                            πλεῖον διδῶσιν εἰς τὸ τελεστικὸν οὗ ἐτάσσοντο ἕως τοῦ πρώτου ἔτους ἐπὶ
                            τοῦ πατρὸς αὐτοῦ·</foreign></quote>
                    <p/>
                    <quote type="translation">16 […] et qu'il a ordonné, en ce qui concerne les prêtres, qu'ils ne paient
                        rien de plus pour les droits à la consécration que ce à quoi ils étaient
                        imposés jusqu'à la première année, sous son père (Translation by Bernand
                        1992, vol.1, p. 44).</quote>
                    <p>Photo: <ref  corresp="https://media.britishmuseum.org/media/Repository/Documents/2014_9/30_14/850117f8_773c_4b7e_af44_a3b600f6de6d/mid_00016456_004.jpg"/></p>
                    

                    <p/>
                    <p>6) The term is also used in some papyri of the Herculaneum collection, one of
                        them being a passage of <persName key="Epicurus">Epicurus</persName>’
                            <title>De Natura</title>. </p>
                    <p/>
                    <p><ref type="pap"><ref
                                corresp="https://papyri.info/dclp/59752?rows=2&amp;start=0&amp;fl=id,title&amp;fq=idno_led_path:1148;p.herc;*;dclp&amp;sort=series+asc,volume+asc,item+asc&amp;p=0&amp;t=0"
                                > P.herc 1148</ref></ref></p>
                    <quote><foreign xml:lang="grc"><lb/>ἐξέφευ̣[γε] τὴν ὑπὸ τοῦ ἀέ- <lb/>ρος
                            στο[λ]ήν, λεπτομερὲσ πα[ν-] <lb/>τελῶς αὐτὸ ὂν καὶ οὐ δυ- <lb/>νάμενου
                            ὑπὸ τοῦ ἀέρος ἐν <lb/>5 ἀθροισμῶι λαμβάνεσθαι <lb/>συναγωγὴν ἐπιδεχομέ-
                            <lb/>νωι· οὔτε γὰρ ἐμβρείθεια <lb/>—— <lb/> ποσή τις στολὴν ἐπιδέχε-
                            <lb/>ται οὔτ[ε] λεπτομέρεια, ἀλ- <lb/>10 λὰ συμμετρία τις ποσὴ <lb/>καὶ
                            τοῦ τοιούτου συντελεσ- <lb/>τικὴ γί[ν]εται· ἀλλὰ γὰρ <lb/>—— <lb/>καὶ
                            τοῦτ̣ο γελοίως ἐκ τῆς <lb/>φαντασίας ἀναλελόγισται <lb/>15 καὶ οὐκ
                            ἐπισταμένως τἀ- <lb/>φανὲς δι̣ὰ τοῦ φαινομένου <lb/>συλλογί[ζ]εσθαι· καὶ
                            ἡ γῆ δὲ <lb/>—— <lb/>π[ά]λιν̣ οὐ[κ] ἐ[κ τοῦ] αὐτ̣[οῦ τ]ρό- <lb/>που
                            δ̣ύν[αται ̣ ̣ ̣ ̣ ̣] ἐξ οὗ <lb/>20 δ[ ̣ ̣ ̣]νη[- ca.9 -]ειονου <lb/>μ [
                            ̣ ̣] απο [- ca.9 -]ην[ ̣]α - <lb/>—— <lb/>σ[ ̣ ̣]κι[- ca.9 -]ειδ[ ̣ ̣]
                            <lb/>[ ̣ ̣ ̣]ω[- ca.10 -]ι̣α[ ̣ ̣ ̣]</foreign></quote>
                    <p>Text taken from Papyri.info. </p>
                    <p/>
                </div>
            </div>
            <div type="edition" xml:lang="en">
                <div type="textpart" n="Catalogue of occurrences">
                    <head>Catalogue of occurrences</head>
                    <p/>
                    <p><hi rend="italic">Literary sources</hi></p>
                    <list rend="bulleted">
                        <item><ref type="lit"><ref
                                    corresp="https://stephanus.tlg.uci.edu/Iris/demo/browser.jsp#doc=tlg&amp;aid=0059&amp;wid=012&amp;ct=~x248y%22e%22z1&amp;rt=y&amp;l=20&amp;td=greek&amp;links=tlg"
                                    >Pl. Phdr. 248d-e</ref></ref></item>
                        <item><ref type="lit"><ref
                                    corresp="https://stephanus.tlg.uci.edu/Iris/demo/browser.jsp#doc=tlg&amp;amp;amp;aid=0059&amp;amp;wid=012&amp;ct=~x265y%22b%22z4&amp;l=20&amp;td=greek&amp;links=tlg"
                                    >Pl. Phdr. 265b,4</ref></ref></item>
                        <item><ref type="lit"><ref
                                    corresp="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2008.01.0073%3Achapter%3D12%3Asection%3D4"
                                    >Plu. Sol. 12,4</ref></ref></item>
                        <item><ref type="lit"><ref
                                    corresp="https://stephanus.tlg.uci.edu/Iris/demo/browser.jsp#doc=tlg&amp;aid=0545&amp;wid=001&amp;ct=~x2y42z14&amp;l=20&amp;td=greek&amp;links=tlg"
                                    >Ael. NA 2.42</ref></ref></item>
                        <item><ref type="lit"><ref
                                    corresp="https://stephanus.tlg.uci.edu/Iris/demo/browser.jsp#doc=tlg&amp;aid=0563&amp;wid=001&amp;ct=~w38x%225*%22y%22a%22z2&amp;l=20&amp;td=greek&amp;links=tlg"
                                    >Max. Tyr. 38 5a, 2</ref></ref></item>
                        <item><ref type="lit"><ref
                                    corresp="https://stephanus.tlg.uci.edu/Iris/demo/browser.jsp#doc=tlg&amp;aid=2317&amp;wid=001&amp;ct=~y87z4&amp;l=20&amp;td=greek&amp;links=tlg"
                                    >Herm. in Phdr. 87, 4-18</ref></ref></item>
                        <item><ref type="lit"><ref
                                    corresp="https://stephanus.tlg.uci.edu/Iris/demo/browser.jsp#doc=tlg&amp;aid=2317&amp;wid=001&amp;ct=~y99z9&amp;l=20&amp;td=greek&amp;links=tlg"
                                    >Herm. in Phdr. 99, 9-20</ref></ref></item>
                        <item><ref type="lit"><ref corresp="https://stephanus.tlg.uci.edu/Iris/demo/browser.jsp#doc=tlg&amp;aid=4036&amp;wid=008&amp;ct=~y719z23&amp;l=20&amp;td=greek&amp;links=tlg">Procl. in Prm. 719, 23</ref></ref></item>
                        <item><ref type="lit"><ref corresp="https://stephanus.tlg.uci.edu/Iris/demo/browser.jsp#doc=tlg&amp;aid=4036&amp;wid=008&amp;ct=~y990z27&amp;l=20&amp;td=greek&amp;links=tlg">Procl. in Prm. 990, 27</ref></ref></item>
                        <item><ref type="lit"><ref corresp="https://stephanus.tlg.uci.edu/Iris/demo/browser.jsp#doc=tlg&amp;aid=2702&amp;wid=025&amp;ct=~z142&amp;l=20&amp;td=greek&amp;links=tlg">Psellus Epist. <hi rend="italic">ad Michaelem
                            Cerularium</hi> 142</ref></ref></item>

                    </list>
                    <p/>
                    <p><hi rend="italic">Inscriptions</hi></p>
                    <list rend="bulleted">
                        <item><ref type="ins"><ref
                                    corresp="https://inscriptions.packhum.org/text/219002?&amp;bookid=371"
                                    > OGIS 90,A</ref></ref></item>
                    </list>
                    <p/>
                    <p><hi rend="italic">Papyri</hi></p>
                    <list rend="bulleted">
                        <item>
                            <ref type="pap"><ref
                                    corresp="https://papyri.info/dclp/59752?rows=2&amp;start=0&amp;fl=id,title&amp;fq=idno_led_path:1148;p.herc;*;dclp&amp;sort=series+asc,volume+asc,item+asc&amp;p=0&amp;t=0"
                                    > P.herc 1148</ref></ref></item>
                    </list>
                </div>
            </div>

            <div type="edition" xml:lang="en">
                <div type="textpart" n="Discussion / interpretation">
                    <head>Discussion / interpretation</head>

                    <p/> 
                    <p><rs type="Activities" subtype="Ritual_practice"><foreign xml:lang="grc"><w
                                    lemma="τελεστική">τελεστική</w></foreign></rs>, ritual practice
                        one uses to induce the presence of a certain god inside an inanimate object
                        used as a receptacle (<rs type="Activities" subtype="Objects"><foreign
                                xml:lang="grc"><w lemma="ὑποδοχή">ὑποδοχή</w></foreign></rs>), often
                        a statue of said god. Usually other objects, like plants or minerals, and
                            marks(<rs type="Activities" subtype="Objects"><foreign xml:lang="grc"><w
                                    lemma="χαρακτήρης">χαρακτήρης</w></foreign></rs>), engraved or
                        written, were used to strengthen the bond between god and receptacle. It is
                        also considered a religious and philosophical concept, first attested in
                        <persName key="Plato">Plato</persName> and later resumed by the Neoplatonic authors. Interpreted by modern
                        scholars as either linked to <rs type="Activities" subtype="Ritual_practice">theurgy</rs>, if not even one of its synonyms.</p>
                    <p>First attested in <persName key="Plato">Plato</persName>, with the meaning of <rs type="Activities"
                            subtype="Ritual_practice">mystic madness</rs> linked to the god <rs
                            type="Super-human_Agents" subtype="Divinities"><persName type="divine"
                                key="Dionysus">Dionysus</persName></rs>, <rs type="Activities" subtype="Ritual_practice"><foreign xml:lang="grc"><w lemma="τελεστική">τελεστική</w></foreign></rs> is then used in
                        the late hellenistic period when the meaning becomes linked with <rs type="Activities" subtype="Ritual_practice">theurgy</rs>. It
                        would entail the “consecrating and animating of <rs type="Activities" subtype="Ritual_practice">magic</rs> statues in order to obtain
                        oracles from them.” (Dodds 1951). This term is later used by <persName
                            key="Maximus of Tyre">Maximus of Tyre</persName> in II CE and by
                        neoplatonic authors, like <persName key="Hermias">Hermias</persName> and
                            <persName key="Proclus">Proclus</persName> in V CE, and <persName
                                key="Psellus">Psellus</persName> in XI CE. Dodds considers <rs type="Activities" subtype="Ritual_practice"><foreign xml:lang="grc"><w lemma="τελεστική">τελεστική</w></foreign></rs> as
                        one of the rituals that use <rs type="Activities" subtype="Ritual_practice">theurgy</rs> intended as a <rs type="Activities"
                            subtype="Ritual_practice">magic</rs> power that concerns divine
                        possessions. Other authors believe <rs type="Activities"
                            subtype="Ritual_practice"><foreign xml:lang="grc"><w lemma="τελεστική"
                                    >τελεστική</w></foreign></rs> to be an ancient rite engrained in
                        the traditional Greek religion that only later, in neoplatonic texts, is
                        associated with <rs type="Activities" subtype="Ritual_practice">theurgy</rs>, and becomes a way to reunite the soul with the
                        divine (Boyancé 1955; Van Liefferinge 1999). </p>
                </div>
            </div>
            <div type="edition" xml:lang="en">
                <div type="textpart" n="Bibliography">
                    <head>Bibliography</head>
                    <p/>
                    <p>All texts, unless otherwise stated, come from <ref
                            corresp="https://stephanus.tlg.uci.edu/index.php">TLG</ref>
                    </p>
                    <p> All translations, unless otherwise stated, come from <ref
                            corresp="https://www.perseus.tufts.edu/hopper/">Perseus</ref>
                    </p>
                    <p>Ballériaux 1989 = <ref corresp="https://journals.openedition.org/kernos/968">Ballériaux, Omer.
                                <hi rend="italic"><foreign xml:lang="grc">Φιλοσόφων τὰ θεουργικὰ ἐξετάζειν</foreign>. Syrianus et la
                            télestique</hi>. In “Kernos”, n. 2, 1989, pp. 13-25.</ref>
                    </p>
                    <p>Ballériaux 1990 = Ballériaux, Omer. <hi rend="italic">Mantique et télestique dans le Phèdre de Platon</hi>. In
                        “Kernos” [online], n. 3, 1990, pp. 35-42. </p>
                    <p>Bernand 1992 = Bernand, André. <hi rend="italic">La Prose sur pierre dans l'Égypte hellénistique et romaine</hi>. 2
                        vols. Paris 1992</p>
                    <p>Bernand 1982 = Bernand, Étienne. <hi rend="italic">Inscriptions grecques d'Égypte et de Nubie: Répertoire
                        bibliographique des OGIS</hi>. «Annales littéraires de l'Université de Besançon»,
                        272. «Centre de Recherche d'Histoire Ancienne», 45, Paris 1982.</p>
                    <p>Boyancé 1955 = <ref corresp="https://www.persee.fr/doc/rhr_0035-1423_1955_num_147_2_7223">Boyancé, Pierre. <hi rend="italic">Théurgie et télestique néoplatoniciennes</hi>. In “Revue de l'histoire des religions”, n. 147.2, 1955. pp. 189-209.</ref>
                    </p>

                    <p>Burnet 1901= Burnet, J. <hi rend="italic">Platonis opera</hi>. Vol. 2, Oxford: Clarendon Press, 1901 (repr.
                        1967): St III.227a-279c.</p>
                    <p>Chantraine 1999 = Chantraine, Pierre. <hi rend="italic">Dictionnaire étymologique de la langue grecque: histoire
                        des mots</hi>. Paris: Klincksieck, 1999.</p>
                    <p>Cousin 1864 = Cousin, V. <hi rend="italic">Procli philosophi Platonici opera inedita</hi>. pt. 3, Paris, Durand,
                        1864 (repr. Hildesheim: Olms, 1961), pp. 617-1244.</p>
                    <p>Couvreur 1901 = Couvreur, P. <hi rend="italic">Hermeias von Alexandrien. In Platonis Phaedrum scholia</hi>. Paris. Bouillon, 1901 (repr. Hildesheim: Olms, 1971), pp.1-266.</p>
                    <p>Criscuolo 1990 = Criscuolo, U. <hi rend="italic">Michele Psello, Epistola a Michele Cerulario</hi>. [Hellenica et
                        byzantina neapolitana 15], 1973 (repr. 1990), pp. 21-31.</p>

                    <p>Dodds 1951 = Dodds, Eric R. <hi rend="italic">The Greeks and the irrational</hi>. Sather Classical Lectures; XXV.
                        Berkeley, University of California Pr., 1951.</p>
                    <p>Hobein 1910 = Hobein, H. <hi rend="italic">Maximi Tyrii philosophumena</hi>. Leipzig, Teubner, 1910, pp. 1-484.</p>
                    <p>Lewy 1956 = Lewy, Y. <hi rend="italic">Chaldean oracles and theurgy: Mysticism, <rs type="Activities"
                            subtype="Ritual_practice"><foreign xml:lang="grc"><w lemma="τελεστική"
                                    >τελεστική</w></foreign></rs> and Platonism in the later Roman
                        Empire</hi>. Le Caire, 1956.</p>
                    <p>Trapp 1997 = Maximus of Tyre; Trapp, Michael B. (trad.). <hi rend="italic">The Philosophical Orations</hi>.
                        Oxford, 1997.</p>
                    <p>Migne 1857 = Migne, J.-P. <hi rend="italic">Patrologiae cursus completus</hi>. (series Graeca) (MPG) 110, Paris,
                        Migne, 1857-1866.</p>
                    <p>Montanari 2015 = Montanari, Franco, Goh, Madeleine, Schroeder, Chad, Nagy, Gregory and
                        Muellner, Leonard. <hi rend="italic">The Brill dictionary of ancient Greek</hi>. Leiden - Boston, Brill, 2015.</p>
                    <p>Fowler 1925 = Plato; Fowler, Harold N. (trad.). <hi rend="italic">Plato in Twelve Volumes</hi>. Vol. 9, Cambridge;
                        London, 1925. </p>
                    <p>Morrow - Dillon 2018 = <ref corresp="https://doi.org/10.1515/9780691236612">Proclus; Morrow, G. R., Dillon, J. M. (trad.). <hi rend="italic">Proclus'
                            Commentary on Plato's Parmenides</hi>. Princeton, Princeton University Press,
                            2018. </ref></p>
                    <p>Sheppard 1982 = Sheppard, Anne. <hi rend="italic">Proclus’ attitude to theurgy</hi>. In "Classical Quarterly", 32,
                        1982.</p>
                    <p>Van Liefferinge 1999 = <ref corresp="https://books.openedition.org/pulg/701">Van Liefferinge,
                        Carine. <hi rend="italic">La Théurgie: Des Oracles chaldaïques à Proclus</hi>. Liège,
                            1999.</ref>
                    </p>
                    <p>Waanders 1983 = <ref corresp="https://ebookcentral.proquest.com/lib/unibo/detail.action?docID=1009433">Waanders, Frits M.J. <hi rend="italic">History of <foreign xml:lang="grc">ΤΕΛΟΣ</foreign> and <foreign xml:lang="grc">ΤΕΛΕΩ</foreign> in Ancient Greek</hi>.  John
                            Benjamins Publishing Company, 1983.</ref>
                    </p>
                </div>
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