his Pneumaticism. If the chronology in Gale ̄n and Caelius Aurelianus is correct, Mag-
nus was a first generation Pneumaticist who might have refined concepts left ambiguous
by Athe ̄naios.
In accord with Pneumaticist theory, Magnus studied in great detail the function of the
heart and vascular system and took great care to define pulse (Gale ̄n, Diff. Puls. 3 [8.674
K.]). Arkhigene ̄s’ refutations imply that Magnus attached great importance to the intensity
(sphodrote ̄s) of the pulse – which does not result from pneuma and stoikheia (ibid. 8.638 K.),
its amplitude (megethos) and fullness (ple ̄rote ̄s: ibid. 8.640 K.), its quality (poiote ̄s: ibid. 8.650 K.),
its strength (rho ̄me ̄: Gale ̄n, Diffic. Resp. 1 [7.762–763 K.]), and its speed (takhos: Gale ̄n, Caus.
Puls. 1 [9.8 K.]). To this end, he paid great attention to technical terms and created neolo-
gisms (Diff. Puls. 3 [8.640–642 K.]). Magnus is also credited with medical letters, in at least
two books (Cael. Aurel., Acut. 3.114: CML 6.1.1, p. 360).
RE 14.1 (1928) 494 (#28), W. Kroll; KP 3.887 (#8), F. Kudlien; Idem (1968) 1098.
Alain Touwaide
Magnus of Nisibis (350 – 400 CE)
A pagan student of Ze ̄no ̄n of Cyprus and O’ schoolmate, Magnus of Nisibis
taught and practiced rhetoric and medicine in Alexandria. L’ letter (Ep. 843) con-
firms Magnus’ presence in Egypt in 364 and 388; other letters (Ep. 1208, 1358) contain less
than flattering character details. E (Vit. Soph. 20.5) claims, on evidence of Magnus’
popularity as a teacher, that the Alexandrians assigned him his own public lecture-hall
(didaskaleion koinon), to which students from throughout the eastern empire were drawn.
P also mentions Magnus (Hist. eccl. 8.10).
Eunapios implies that Magnus excelled more in eloquence than healing, a common com-
plaint against Alexandrian medical professors, though presumably not without some basis.
Theophilos Protospatharios (9th c.) levels virtually the same criticism (Ideler 1 [1841/1963]
261) against a contemporary Alexandrian, M E, perhaps but not definitively
identifiable with our Magnus. Lending some plausibility to their identification is that
Theophilos refers to his Magnus as iatrosophiste ̄n, just as Eunapios styles his Nisibian Magnus;
the latter may well be the subject of a satirical epigram (addressed eis Magnon iatrosophiste ̄n)
attributed to Palladas (Anth. Gr. 11.281), celebrating Magnus’ powers to raise the dead.
The ubiquity of the name and generic character of the contrast between rhetoric and
experience still leave open the possibility that they are distinct.
There is additionally a chance that Magnus of Nisibis wrote verses, wherein the name
Magnus appears acrostically, preserved in the K attributed to H
A (West). Finally, he may also have written an epigram on G (Pal. Anth.
16.270).
RE 14.1 (1928) 494 (#34), W. Kroll; KP 3.887 (#9), F. Kudlien; PLRE 1 (1971) 534; West (1982); BNP 8
(2006) 176 (#5), V. Nutton.
Keith Dickson
Magnus of Philadelpheia (100 BCE – 80 CE)
Greek physician from Philadelpheia in Egypt. A in G quotes his recipe
against blood-spitting, compounded from coral, Samian earth and polugonon: CMLoc 7.4
MAGNUS OF NISIBIS