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. {280} 71. The majority of the magical formulas attributed to Democritus are the work of forgers like Bolos of Mendes (cf. Diels, _Fragmente der Vorsokratiker_, I^2, 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 altjuedische Zauberwesen_, 1898; cf. Hubert, _loc. cit._, p. 1505. 73. Pliny, _H. N._, XXX, 1, Sec. 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. 76. In a passage outlining the Persian demonology (see _supra_, n. 39), Porphyry tells us (_De Abst._, II, 41): [Greek: Toutous] (sc. [Greek: tous daimonas]) [Greek: malista kai ton proestota auton] (c. 42, [Greek: he proestosa auton dunamis] = Ahriman) [Greek: ektimosin hoi ta kaka dia ton goeteion prattomenoi k. t. l.] Cf. Lactantius, _Divin. Inst._, II, 14 (I, p. 164, 10, Brandt ed.); Clem. of Alexandria, _Stromat._, III, p. 46 C, and _supra_, n. 37. The idea that the demons subsisted on the offerings and particularly on the smoke of the sacrifices agrees entirely with the old Persian and Babylonian ideas. See Yasht V, XXI, 94: What "becomes of the libations which the wicked bring to you after sunset?" "The devas receive them," etc.--In the cuneiform tablet of the deluge (see 160 ff.), the gods "smell the good odor and gather above the officiating priest like flies." (Dhorme, _Textes religieux assyro-babyloniens_, 1907, p. 115; cf. Maspero, _Hist. anc. des peuples de l'Orient_, I, p. 681.). 77. Plut., _De Iside_, c. 46.