(13.80 K.) and an enema of minerals including alum, quicklime, orpiment, and realgar: ibid.
9.5 (13.296 K.). A P., in Gale ̄n, preserves a trokhiskos against several
skin affections made of alum, iron, burnt copper, and Sino ̄pian earth: CMGen 5.11
(13.829 K.). Gale ̄n quotes various compound medicines attributed to “Magnus”: otherwise
unidentified (13.831, 14.262, 14.263 K.), qualified as clinician (12.829 K.), and periodeute ̄s
(12.844 K.); he is also credited with a recipe preserved by A A (7.107 [CMG
8.2, p. 372.11–15] = P A 7.16.33 [CMG 9.2, p. 341]). It is unknown if the
same Magnus is the author of all these recipes.
RE 14.1 (1928) 494 (#30), W. Kroll (see also #29 and 31–33).
Alain Touwaide
Magnus of Tarsos (60 BCE – 95 CE)
A P., in G, CMLoc 9.7 (13.313 K.), records his recipe for relief of
hemorrhoids (grind pepper with natron, apply and remove before applying other medic-
aments). He may be M .
RE 14.1 (1928) 494 (#31), W. Kroll.
PTK
M ⇒ D U
Maiorianus (ca 350 – 540 CE)
A A 12.48 ( p. 682 Cornarius) cites his wound-powder, of alum and pumice
(store in glass); to apply, first wash the wound in wine, then sprinkle on, for eight days (Aëtios
approves). The name is first attested in the mid-4th c. CE: PLRE 1 (1971) 537–538, 2 (1980)
702 – 703.
Fabricius (1726) 314.
PTK
Makarios of Magnesia (300 – 400 CE?)
Byzantine medical MSS contain two texts, On the soul and On urine, under the names
“Makarios Maximos” and “Makarios Mangens” respectively, neither precisely identified.
We can exclude the Christian apologist Makarios Magne ̄s (ca 350 – 400 CE), not known to
have written on medicine. “Makarios Mangens” might be corrupted from M
E, usually identified in the MSS as Magnos Emesinos (or Aimesinos), but sometimes
also called Makarite ̄s Magne ̄s. The adjective Makarios may have been transformed into a
noun and the noun Magnos into an adjective in confusion with Magnus’ Magnesian
origins. Furthermore, the text On urine in the MS Paris, BNF, graecus 2316, somewhat
resembles Magnus of Emesa’s and might be a later re-arrangement of it. On the soul seems
typical of 4th c. Christian anthropology, in which bodily processes are attributed to the
action of God rather than to physiological transformations: cf. -L and
L.
Diels 2 (1907) 59, 60; Dimitriadis (1971) 44 (Makarios Magne ̄s), 29–33, 44, 47–50, 55, 59 (Magnus of
Emesa).
Alain Touwaide
MAKARIOS OF MAGNESIA