1078:
770:
758:
1326:
1069:"), and the female victim whose twelve sons are taken is called Smamit ("lizard" or "spider"). This reading is considered to be corroborated by the name of the female demon in the Ethiopian version, Werzelya, which also means "iron". The Ethiopian tradition explains that Werzelya was the evil sister of the Saint Sūsenyōs (which Budge identifies as Sisinnios), and the saint sought out to kill her.
1219:, no fewer than 36 saints are invoked by name along with Mary and the "318 Saints of the Fathers", with a final addendum of "all the saints." Some prayers resemble magic spells in attempting to command or compel the saints, rather than humbly requesting aid. Exorcisms emphasize that Christian families deserve exclusive protection. Gello continued to be named in exorcisms into the 20th century.
32:
1222:
The old church regarded childbirth involving blood as impure, and a newborn had to wait several days before it could be baptized, while its mother could not rejoin the community for much longer. At this time, the child was considered at greater risk in the birth mother's sphere of influence, as she
890:
clinging to the horse, and kills the child. The saints pray and an angel appears who instructs them to pursue the Gyllou to
Lebanon. The Saints compel the demon to bring back to life all of Melitene's children, which the demon accomplishes after obtaining the mother's milk from Melitene. The saints
721:
Some
Byzantine amulets against female reproductive demons are said to depict the Gello. This is sometimes asserted as a rule of thumb, without providing reasoning. As no Byzantine amulet exists that actually labels the demon as a Gello or Gyllou, the inference is made these are Gello by association
979:
The archangel
Michael said to her, 'Where have you come from and where are you going?' The abominable one answered and said, 'I am going off to a house and, entering it like a snake, like a dragon, or like some reptile, I will destroy the animals. I am going to strike down women; I will make their
911:
Knowledge of a demon's name was required to control or compel it; a demon could act under an alias. Redundant naming is characteristic of magic charms, "stressing," as A.A. Barb noted in his classic essay "Antaura", "the well-known magic rule that the omission of a single one can give the demons a
420:
were "interchangeable". He described them as beings that "suck blood and devour all the vital fluids which are in the little infant". Psellus documents a widened scope of the Gello's victims in the beliefs of the 11th century. Gello were being held responsible for the deaths of pregnant women and
891:
continue to beat Gyllou, who begs mercy in return for revealing that she could be kept away with a charm inscribed with the names of the saints and with all of her different names. Then she proceeds to divulge her "twelve and a half names" (although what is meant by a "half name" is unclear):
783:
A concrete example is the
Schlumberger No. 1 amulet shown on the right. Several scholars have hinted that the she-demon here, which has been noticed to have fish- or serpent-like attributes below the waist, may refer to Gello-Gyllou. The demon is being stabbed with a lance by a mounted figure
684:
provided instructions on how to defend against the gelloudes. The eyeballs of a hyena in a purple pouch was said to be an effective amulet against "all nocturnal terrors, also Gello, who strangles infants and troubles women in childbed". Using an ass's skin as a bedsheet to sleep on was also
2854:
CHRISTOPHORUS, Alexandrinus patriarcha Auteur du texte; texte, EPHRÆMUS Syrus (S) Auteur du; EPIPHANIUS (S. ), Cypri episcopus Auteur du texte; texte, GREGORIUS Nyssenus (S ) Auteur du; texte, JOANNES Chrysostomus (S ) Auteur du; texte, NEOPHYTUS presbyter et monachus Auteur du (1450–1550).
1133:. Allatios's purpose was to demonstrate the continuity of customs and morals, but also to show that these beliefs distorted or ran contrary to Christian doctrine. Sometimes the acts characteristic of Gello were attributed to "poor and miserable old crones," who could be accused in court as
1230:
swallows the child and must be forced by the male saints to regurgitate it alive. This cycle – death by swallowing, regurgitation, new life – may be symbolized in initiation ceremonies such as baptism, which marked the separation of the child from the taint of its mother's
623:
In the
Byzantine period, mothers who had given birth customarily relied on amulets designed to protect their newborns from evil, including the Gello or Gyllou. The woman was a rare exception who would shun these charms and put her faith entirely in the power of the Cross.
607:(in the singular). Leo Allatius wrote that the people who were his contemporaries in Greece were already entrenched in the belief that these witches were generally old crones who contracted with the devil. This, it has been argued, was a transplantation of the image of
851:
The story of St. Sisinnios assisting his sister
Melitene against the demon Gyllou occurs in a group of different texts (These are also the texts in which Gyllou is compelled to reveal its "twelve and a half names"). These have been variously referred to as the
797:), attacked by weapons and animals. One of the commentator has specifically connect the Evil Eye of Envy with the Gylou, while the others connect it more vaguely to the child-stealing demon or say that the beings labeled "Envy" are the ghost-demons (
738:
Some
Byzantine amulets also invoke the name of Saint Sisinnios, who is known foremost as the vanquisher of Gello. Again, the textual evidence that connect Sissinios to Gylou are from much later dates, the oldest version of the "Melitine charm" or
931:
or deliberately exoticized, several of these names suggest recognizable Greek elements and can be deciphered as functional epithets: Petasia, "she who strikes"; Apleto, "boundless, limitless"; Paedopniktria, "child suffocator." Byzo is a form of
1156:. Michael Psellos, however, rejected the notion that human beings could transform into demonic beings, and so there would be no need for a particular penance; the official position of Orthodoxy was that such creatures did not exist.
1540:
Commentators do not necessarily commit to an identification of the rider here, and give a general discussion that the rider is most often
Solomon, but that there are other specimen where the rider is Sissinios.
446:
derived from the Hebrew Lilith. Psellus further stated that the name "Gillo" could not be discovered in his usual sources for demonic names in antiquity, but were to be found in an esoteric or "occult"
4044:
1549:
Phthonos (Envy) is given as the name of the demon who is the caster of the evil glance, against which the amulet depicting the "suffering eye" is confessed to be effective, according to the
899:; the fourth Karkhous; the fifth Brianê; the sixth Bardellous; the seventh Aigyptianê; the eighth Barna; the ninth Kharkhanistrea; the tenth Adikia; (…) the twelfth Myia; the half Petomene.
2118:, p. 366: "The Byzantine scholar Michael Psellus reports that in his day, Gello was credited with killing pregnant women and/or their fetuses as well as infants (ap. Leo Ailatius.. ".
784:(sometimes called the "holy rider" or "rider saint") which may be St. Sisinnios or Solomon. The inscription reads "Flee, detested one, Solomon, Sisinnios and Sisinnarios pursue you".
250:, to which Barb linked demons exercising a malign influence on reproduction. Such demons are often associated with or said to come from the sea, and demonologies identify Gyllou with
1168:
1624:
as Gylou, Morra, Byzou, Marmarou, Petasia, Pelagia, Bordona, Apletou, Chamodrakaina, Anabardalaia, Psychanospastria, Paidopniktria and
Strigla in Ryan, William Francis (1999),
1183:
Therefore I pray, my Lady, for your swiftest aid, so that the children of these your servants N and N may grow up, and that they may live and give thanks in the sight of
1475:
865:
218:
402:) or "witches" by him, and described as beings that flew nocturnally, slipped unhindered into houses even when windows and doors were barred, and strangled infants.
2888:
It tells of a story of a woman named
Melitene persecuted by the child-robbing Gyllou and assisted by her brother St. Sisinnios. These will be discussed below, under
1339:
Scholarly discussions of Gello associate her with and analyze the meaning of her narrative traditions in relation to the following demons and supernatural beings:
735:. This Abyzou (Obyzouth) has been equated with the Gello (Gyllou), albeit in later literature, for example, the writings of Michael Psellos of the 11th century.
1226:
In the story of Melitene, sister of the saints Sisinnios and Sisynodorus, the child is in peril until it is "returned" to the hands of men. In one version, the
2695:
There is one unique example of an amulet labeled "Abyzou" from the later, medieval Byzantine period. It is the specimen held by the Ashmolean Museum in Oxford.
3806:
886:(a part of the Constantinople). When her brothers, Sisinnios, Sines, and Sinodoros demand admittance, the "filthy" Gyllou gains entry by transforming into a
4083:
78:
1521:
671:
3859:
Greenfield, Richard P.H. (1989). "Saint Sisinnios, the Archangel Michael and the Female Demon Gylou: the Typology of the Greek Literary Stories".
525:) subject to demonic excorcism, according to an exorcism text recorded by 17th century writer Allatius. A woman could also be regarded as being a
988:
Although the name Gylou is not found on any surviving amulets, Michael is the adversary Gylou encounters most often in medieval Byzantine texts.
923:, Marmaro, Petasia, Pelagia, Bordona, Apleto, Chomodracaena, Anabardalaea, Psychoanaspastria, Paedopniktria, and Strigla. Although magic words (
876:
697:
of the late Hellenistic to early Imperial Period listed magical stones as effective charms as well, although they do not explicitly mention
1296:
anthology. She appears as a dog-headed woman with snakes for fingers who steals newborn babies, and her many names are a major plot point.
587:, which occurred by the seventh to eighth century with John of Damascus as already noted, still continued in the times of the 17th century
3306:, p. 37, note 67; there may be a discrepancy between this assertion and Johnston's claim that Sisinnius is the regular adversary of Gello.
4017:
3967:
3784:
3698:
3255:
3014:
2756:
2602:
1982:
3928:
3885:
3767:
2464:
1195:
but protect the children of your servants and let them live and send the Angel of Light so that he may protect and defend them from all
544:
nature precluded her from turning into a demon, since a demon was officially considered sexless. Johnston prefers to use the Greek word
1478:
in 1989. These texts are variously referred to: as "historiola" where in "the Greek tradition the woman is usually called Melitene",
875:
the King". After losing six children to the Gyllou, Melitene gives birth to a seventh child inside a fortification she built at
495:
in the 17th century which reveal that medieval beliefs and practices were still to be found among the common people of his day.
3354:
841:
were regarded as envious by pointing to Greek grave-markers that blame "envious demons" for robbing a young child of its life.
1678:
The East Face of Helicon : West Asiatic Elements in Greek Poetry and Myth: West Asiatic Elements in Greek Poetry and Myth
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1951:
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564:
It has been pointed out by modern commentators that even though the original Gello was a young woman who died a virgin, the
2631:
in Byzantine times the evil creature is Gyllou, or Gyllo, the destroyer of little children, and Sisinnius is the deliverer.
3619:
3208:
4143:
729:" identifiable with Obyzouth, a demon that strangles newborns according to the 1st to 3rd century Greek text called the
1313:
278:) to do harm to the children of others. The myth is given as an explanation of a proverb by the second-century compiler
4138:
3290:, p. 35 and note 54. The original text is Bibliothèque Nationale, MS fonds gréc 2316, fols. 432–433, as given by
3835:
3597:
2596:
2557:
2210:
2183:
1590:, pp. 19 as text c, which Perdrizet counts as one of five texts of the "twelve and a half names" he is aware of.
472:
1875:
Corpus Paroemiographorum Graecorum: Zenobius. Diogenianus. Plutarchus. Gregorius Cyprius. Cum appendice proverbiorum
722:
with other figures labeled in the amulets, namely the demon Abyzou, the Saint Sisinnios, or the Evil Eye of "Envy".
3990:
3797:
4118:
2447:"More than Scapegoating: the Therapeutic Potential of Stories of Child-Killing Demons in Ancient Greece and Rome"
454:
3057:, p. 146: "The Evil Eye of Envy, generally related to the curse that the demon Gylou cast upon her victims.
833:(ghost demons) in their own rights, and insinuates that these charms are meant to apply to one of her specific
286:
mentioned her, implying that Gello was a feared bane of children at least as far back as the sixth century BC.
1119:("On the beliefs of the Greeks today"). Textual sources he collected on the Gello included Sappho's poem, the
1309:
214:
1164:
503:
Although reports of Gello's behavior are consistent, her nature is less determinate. In the 7-8th century,
1387:
In fact, the proverb, "Fonder of children than Gello" is generally considered a fragment of Sappho's poem.
1301:
1015:
1740:
1729:
1250:
One exorcism text dating from around the turn of the 19th–20th century gives Baskania as a name for the
3799:
Protecting Against Child-Killing Demons: Uterus Amulets in the Late Antique and Byzantine Magical World
3210:
Aufstieg und Niedergang der römischen Welt: Geschichte und Kultur Roms im Spiegel der neueren Forschung
1101:
4033:
442:
Psellus sought in vain for Ancient Greek sources of these beliefs, and formulated the theory that the
4128:
3672:
630:
in the 17th century would criticize such remnants of sorcery such as these charms, or the hanging of
1065:. In these Aramaic examples, the demon bears the name Sdrws (or Sideros, which in Greek would mean "
3001:
Between Magic and Religion: Interdisciplinary Studies in Ancient Mediterranean Religion and Society
635:
491:
may be followed from the Middle Ages from various writings and talismans, to a treatise written by
57:
1496:
1416:
959:
and in this form attacks human beings. In other texts, the child itself is addressed as Abouzin (
608:
595:(Latinized form) according to popular belief. Allatius also recorded many variant forms, such as
521:
469:
293:
511:
that sometimes appeared in spirit form while at other times had solid bodies and wore clothing.
325:, two similar mythological figures. Each originated as a single individual woman (with her own
3676:
3456:
1856:
1172:
1153:
266:
According to ancient myth, Gello was a young woman who died a virgin, and returned as a ghost (
222:
111:
74:
20:
4001:
3951:
3781:
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3404:
3249:
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2753:
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2520:
2407:
1976:
1941:
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The Orientalizing Revolution: Near Eastern Influence on Greek Culture in the Early Archaic Age
1703:
1627:
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infants was thought to offer protection against demon-snatching, and specifically against the
345:
eventually came to be regarded as a type of being, rather than an individual. The plural form
4153:
3902:
3869:
3751:
2905:
2873:
2624:
2446:
1827:), or to those fond of children who ruin them with their upbringing. For Gello was a maiden (
1754:
1676:
1621:
1873:
4133:
4123:
2158:
1574:
1551:
1305:. They are also known as "Maids of Miscarriage" and are noted to particularly hate babies.
996:
Parallels to the lore of a child-killing demon forced to confess its secret names occur as
731:
1975:
Hesychius (of Alexandria) (1858). Alberti, Johann; Schmidt, Moritz; Menge, Rudolf (eds.).
246:, "grin, laugh," in the sense of mocking or grimacing, like the expression often found on
8:
1396:
1292:
1093:
972:
814:
333:) in Ancient Greece, but later developed into a type of frightening apparition or demon.
127:
1286:
Gello (here spelled "Gilou") is the primary antagonist of Jessie D. Eaker's short story
984:… I will strangle children, or I will let them live for a while and then kill them' … .
881:
763:(Side 1) Holy Rider piercing a recumbent female demon with fish or snake-like lower body
4158:
4075:
4067:
3738:
3730:
1207:
which are in the air, and do not let them be singled out by other and by the accursed
1058:
537:
163:
131:
87:
1191:
and unworthy servant and although I am a sinner, do not despise my poor and miserable
1077:
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3004:
2592:
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2526:
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1957:
1947:
1760:
1709:
1682:
1526:
1358:
1023:
1019:
928:
391:
380:
314:
1512:
It becomes clearer the same amulet is being talked about by different commentators (
4059:
3910:
3722:
2917:
2856:
1823:"‘Fonder of children than Gello’ is a saying applied to women who die prematurely (
1604:
1066:
1062:
1046:
1027:
769:
757:
631:
504:
425:
as well. Gello (or Gillo) was also blamed for the condition of newborn infants who
363:
356:
147:
143:
3713:
Barb, A.A. (1966). "Antaura. The Mermaid and the Devil's Grandmother: A Lecture".
2719:
were identified.. by Michael Psellos. More recently, Greenfield's analysis of the
1843:) haunts little children and she is to blame for occurrences of premature deaths (
1743:" 333f, cited by West, M. L. (2003) pp. 58–59 and by Römer, W.H.Ph. (1969), p.182.
4168:
4148:
3825:
3788:
3623:
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3259:
3168:
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2103:
1628:
The Bathhouse at Midnight: An Historical Survey of Magic and Divination in Russia
1276:
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1035:
1031:
1011:
903:
A different version of this story was given by Leo Allatius in the 17th century.
639:
556:
soul or entity, finding the usual phrase "child-killing demon" to be misleading.
409:
119:
1096:
of the ninth century recounts an actual case in which two women were charged as
572:
or "witches" in the Christian era, were generally regarded as being old envious
4163:
3616:
515:
239:
226:
3914:
3637:"Home of the Pathfinder and Starfinder RPGs. The Golem's Got It! | Paizo"
1961:
4112:
3694:
2906:"Amulettes byzantins anciens, destinés à combattre les maléfices et maladies"
2445:
Ingemark, Camilla Asplund; Ingemark, Dominic (2013), Verheyk, Hendrik (ed.),
1264:
1007:
47:
3845:
2853:
895:
My first and special name is called Gyllou; the second Amorphous; the third
3953:
Restless Dead: Encounters Between the Living and the Dead in Ancient Greece
2522:
Restless Dead: Encounters Between the Living and the Dead in Ancient Greece
2107:
1943:
Restless Dead: Encounters between the Living and the Dead in Ancient Greece
1810:
For Barb's etymology of Abyzou and the connection to the primeval sea, see
1449:
1299:
The "gylou" or "handmaiden devil" is an all-female species of devil in the
1112:
1081:
981:
681:
659:
646:
placed by a child's bed to ward off Gello or demons in general, or burning
627:
588:
529:
by the populace, but the charges were dismissed in an ecclesiastical trial
492:
458:
290:
67:
3406:
A History of Ethiopia: Volume II (Routledge Revivals): Nubia and Abyssinia
2921:
1187:
for all the days of their lives. Thus let it be, my Lady. Listen to me, a
887:
837:, the Lamia, the Gello, or the Mormo. She fortifies her thesis that these
1437:
725:
Numerous early Byzantine amulets (6th to 7th century label its demon as "
326:
139:
135:
1482:, p. 36 or "Melitine charm", or "Melitene type of Gylou story", or
1325:
871:
In the 15th century manuscript version, the tale is set in the time of "
860:, p. 36 or "Melitine charm", or "Melitene type of Gylou story", or
813:
of Envy at least since the Byzantine period, according to commentators.
4035:
Negotium Perambulans in Tenebris, études de démonologie gréco-orientale
1914:
1811:
1441:
1003:
998:
853:
553:
247:
4101:
West, D.R. "Gello and Lamia: Two Hellenic Daemons of Semitic Origin."
4071:
3734:
3033:
Greek text: "φεῦγε μεμισιμένι Σολομόν σε διόκι Σισίννιος Σισιννάριος".
856:" where in "the Greek tradition the woman is usually called Melitene",
775:(Side 2) Evil Eye, labeled "Envy", attacked by three blades and beasts
3372:
2060:
1500:
1149:
1105:
1050:
702:
676:
479:
that "bring the infant from the bedroom, as if about to devour him."
389:
367:
360:
305:
273:
151:
1184:
971:
In variant tellings, the role of St. Sisinnios is supplanted by the
4063:
3726:
1445:
1412:
1244:
810:
787:
The same amulet has a second side, which depicts an eye as "Envy" (
647:
406:
297:
279:
175:
829:(book of stones), as not just a personfification of "Envy" but an
591:
who said that Striges (in the sense of "witches") was also called
3903:"Defining the Dreadful: Remarks on the Greek Child-Killing Demon"
1429:
1280:
1268:
1141:
1130:
940:, "the Deep," to which Pelagia ("she of the sea") is equivalent.
868:
in 1989, with the oldest example from a 15th century manuscript.
822:
706:
651:
426:
217:
believed to bring sickness and death. The theory was advanced by
3871:
On the Beliefs of the Greeks: Leo Allatios and Popular Orthodoxy
3360:
2143:, O'Meara, D., ed. (1989), vol. 1, p. 164, lines 1–20, cited by
1045:
The earliest examples, dating to the 5th or 6th century are the
296:, who wrote in the fifth or sixth century but drew from earlier
162:) were considered a class of beings. Women believed to be under
4003:
Amulets and Magic Bowls: Aramaic Incantations of Late Antiquity
2330:
Medea: Essays on Medea in Myth, Literature, Philosophy, and Art
1906:
1836:
1642:
1600:
1444:, but later, they were considered effective protecting against
1433:
1368:
1353:
1348:
1333:
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960:
933:
920:
896:
872:
726:
643:
541:
283:
251:
3432:, edited by Ada Adler (Leipzig 1928), vol. 1, p. 512, no. 112.
3145:
1399:
employs the phrase "reproductive demons" for the three beings.
975:. A 15th-century manuscript versions exists for this as well:
2949:
2947:
2945:
2943:
2783:
2781:
2321:
1978:
Hesychios: Hesychii alexandrini Lexicon post Ioannem Albertum
1900:
1363:
1343:
1204:
1200:
951:, she is banished to the mountains to drink the blood of the
638:, and prescribed strictly Christian prophylactics, such as a
573:
422:
322:
318:
267:
231:
209:
171:
123:
3992:
The Poetry of Criticism: Horace, Epistles II and Ars Poetica
2798:
2796:
825:("Envious One") invoked in the entry for "galactite" in one
3753:
Of Gello Who Died Young, Whose Ghost Haunts Little Children
3543:
2566:
2325:
2302:
2087:
2085:
1329:
1196:
1121:
453:) Hebrew book ascribed to Solomon. Later, the 17th-century
229:, and others. The name is also preserved in the later word
3067:
3065:
3063:
2940:
2778:
1994:Γελ(λ)ώ : είδωλον Ἔμπούσης το τών ἀώρων, τών παρθένων
1163:
is named in exorcisms, which required the attendance of a
355:), not found in Ancient Greek, came into existence in the
3466:
3440:
3438:
3227:
3117:
2793:
1974:
1452:, associated with Gello and other demons. The Latin text
1188:
1111:
The psychological aspects of Gello were observed also by
943:
The names of Gylo also include Chomodracaena, containing
919:, the twelve-and-a-half names are given as Gylo, Morrha,
4045:"Medieval Byzantine Magical Amulets and Their Tradition"
3555:
2082:
2040:
2038:
2023:
1520:, pp. 146–147, note 65) by noticing that they cite
1223:
would be likely to attract female demons seeking blood.
540:, expounded by Psellos or Ignatius, held that a woman's
3531:
3519:
3507:
3316:
3314:
3312:
3264:
3162:
3160:
3133:
3060:
3036:
2539:
2290:
2011:
1332:
clutches a child in the presence of the child-snatcher
1137:
and might even claim or confess to have acted as such.
4006:. Jerusalem: Magnes Press. pp. 104–122, 189–197.
3668:
Encyclopedia of Demons in World Religions and Cultures
3435:
2971:
2766:
2677:
2665:
2382:
2192:
3636:
2514:
2512:
2066:
2035:
1999:
1257:
397:
373:
350:
157:
3384:
3357:
4° 6079 and 12b, Metropolitan Museum, No. 86.11.259.
3309:
3248:, pp. 116–117, especially for citations on the
3157:
2745:
2743:
2741:
2739:
2737:
2055:
2053:
1882:
1649:, "name"; here the parents' names would be inserted.
864:
exorcism texts. The text group has been analyzed by
809:
Gello or Gylou's curse has been associated with the
552:, "untimely dead" for this form of transgressive or
3905:. In Meyer, Marvin W.; Mirecki, Paul Allan (eds.).
3189:
2641:
2626:
Studies in magical amulets: chiefly Graeco-Egyptian
2271:Ignatius the Deacon, Ignatius the Deacon, cited by
2112:
De Graecorum hodie quorundam opinationibus epistola
2075:xciv, p. 1604, quoted in translation, and cited in
1939:
1778:
1776:
1705:
Historia Religionum, Volume 1 Religions of the Past
1002:or folktales surrounding magic spells, in medieval
2865:
2849:
2847:
2845:
2843:
2841:
2509:
2267:
2265:
915:In the aforementioned Leo Allatius version of the
912:loophole through which they can work their harm."
412:of the 11th century inherited the notion that the
3827:Traditions of Belief in Late Byzantine Demonology
3177:
2734:
2050:
1981:. Vol. 1. sumptibus F. Maukii. p. 421.
73:for phonetic transcriptions, with an appropriate
4110:
2503:
2487:
2444:
1935:
1933:
1931:
1773:
1701:
947:, "female dragon." In one text dealing with the
310:) who attacked both virgins and newborn babies.
4052:Journal of the Warburg and Courtauld Institutes
3995:. Cambridge University Press. pp. 176–179.
3830:. Amsterdam: Adolf M. Hakkert. pp. 182ff.
3715:Journal of the Warburg and Courtauld Institutes
2899:
2897:
2838:
2262:
1946:. University of California Press. p. 166.
1279:, she is associated with Lilith and represents
1072:
3003:, Rowman & Littlefield, pp. 142–143,
2889:
2588:The Prodromus of Nicolaus Steno's Dissertation
1801:, and Burkert (1992), p. 82 ("evil grinning").
498:
3792:(2010), Indiana University, pp. 50, 317.
2813:
2811:
2629:, University of Michigan Press, p. 210,
1928:
1817:
1702:Bleeker, Claas Jouco; Widengren, Geo (1988).
1308:Gello is an item in the indie roguelike game
1263:Gyllou is featured in a major text of modern
650:to illuminate sacred images. The practice of
461:would criticize Psellos's confounding of the
3756:. Shambhala Publications. pp. 20, 181.
2903:
2894:
1456:is rendered "unspeakable terrors" elsewhere.
844:
618:
559:
482:
3999:
3378:
3366:
3347:
3332:
3151:
2616:
1847:). Sappho mentions her". (translated after
1211:lest harm comes to them and their children.
1175:is invoked against the child-harming demon
792:
685:prescribed as effective against the Gello.
448:
434:
3858:
3823:
3283:
3123:
3099:
2990:
2988:
2986:
2833:
2808:
2802:
1878:(in Greek). Vandenhoeck et Ruprecht. 1839.
1465:Either with or without labeling the demon.
966:
716:
4031:
3956:. Univ of California Press. p. 174.
3795:
3749:
3450:
3270:
3127:
3107:
3042:
2997:"Coins Used as Amulets in Late Antiquity"
2829:
2787:
2453:, Nordic Academic Press, pp. 76–77,
2401:
2399:
2397:
2320:Johnston, Sarah Iles (1997), "Corinthian
2171:
1918:
1860:
1587:
1320:
1148:, distinguished from infanticides in the
1049:versions of the historiola found as long
359:, and used in the 7th–8th century by the
3949:
3900:
3561:
3139:
3071:
2749:
2584:
2572:
2545:
2518:
2438:
2308:
2296:
2115:
2029:
2017:
1888:
1848:
1599:Anabardalaea is also given as a name of
1513:
1324:
1159:Despite her official non-existence, the
1117:De Graecorum hodie quorundam opinionibus
1076:
16:A demon in Greek and Byzantine mythology
3867:
3573:
3549:
3537:
3525:
3513:
3501:
3484:
3472:
3460:
3444:
3245:
3233:
3195:
3111:
3087:
3054:
2994:
2983:
2977:
2953:
2817:
2708:
2635:
2585:Ingemark, Camilla Asplund, ed. (2013),
2432:
2405:
2388:
2376:
2375:, II, p. 115, quoted in translation by
2359:
2284:
2272:
2256:
2234:John of Damascus, I, p. 473, in Migne,
2222:
2198:
2144:
2091:
1922:
1752:
1517:
487:Aspects of the superstitions about the
4111:
3988:
3355:Jewish National and University Library
2622:
2394:
2342:
2239:
2127:
2076:
2044:
2005:
317:, Gello has often been conflated with
261:
4042:
4000:Naveh, Joseph; Shaked, Shaul (1985).
3402:
3320:
3303:
3291:
3287:
3103:
2965:
2934:
2772:
2696:
2683:
2671:
2659:
2647:
1940:Sarah Iles Johnston (2 August 2013).
1608:
1479:
1084:collected beliefs pertaining to Gello
906:
857:
3712:
3664:
3585:
3390:
3183:
2332:, Princeton University Press, p. 58.
1794:
1782:
1674:
1474:The text group has been analyzed by
804:
750:Amulet no. 1 in Schlumberger (1892).
25:
3166:
2871:
2546:Johnston, Sarah Iles (3 May 1999).
2519:Johnston, Sarah Iles (1999-05-03).
2341:Allatius, quoted in translation in
1905:" fonder of children than Gello".
1730:Zu babylonischen Beschwörungstexten
1125:, exorcisms, a church history, the
336:
13:
4095:
3805:(Thesis). University of Helsinki.
3403:Budge, E. A. Wallis (2014-08-01).
3086:4.2, citing McCown (1922), p. 18.
2552:. University of California Press.
2525:. University of California Press.
1917:(Oxford 1955), p. 101; translated
1258:Modern fiction and popular culture
1238:
705:is said to protect against either
388:were considered synonymous to the
63:for transliterated languages, and
43:of its non-English content, using
14:
4180:
3824:Greenfield, Richard P.H. (1988).
3286:, p. 184 and note 558, quoted in
2211:Nikephoros Kallistos Xanthopoulos
1267:, a belief system that venerates
1100:and brought before the father of
701:either. However, in these texts,
473:Nikephoros Kallistos Xanthopoulos
196:are some of its alternate forms.
3629:
3606:
3579:
3567:
3494:
3478:
3423:
3396:
3341:
3326:
3297:
3276:
2451:Therapeutic Uses of Storytelling
2221:147, cols. 345–348, as cited by
2175:The Occult Sciences in Byzantium
1921:, p. 20. Also explained in
1635:
1314:The Binding of Isaac: Repentance
768:
756:
709:("Envy"), or "frightful woman" (
514:The strix could be regarded an "
81:may also be used - notably
30:
4020:from the original on 2019-05-27
3970:from the original on 2019-05-27
3931:from the original on 2019-05-27
3888:from the original on 2019-05-27
3812:from the original on 2019-05-27
3770:from the original on 2019-05-27
3701:from the original on 2019-05-27
3487:, p. 97, citing Allatios,
3239:
3201:
3093:
3077:
3048:
3027:
3017:from the original on 2019-05-27
2995:Fulghum, Mary Margaret (2001),
2959:
2928:
2882:
2823:
2711:, p. 147: "The two demons
2702:
2689:
2653:
2605:from the original on 2021-07-07
2578:
2493:
2477:
2467:from the original on 2021-07-07
2426:
2365:
2348:
2335:
2314:
2278:
2245:
2228:
2204:
2165:
2150:
2133:
2121:
2097:
1985:from the original on 2021-07-07
1968:
1894:
1614:
1593:
1580:
1567:
1558:
1543:
1534:
1506:
1489:
1468:
1459:
1422:
1402:
1390:
1381:
1247:continued into the modern era.
1152:of the 17th century theologian
429:, and such infants were called
3989:Lawson, John Cuthbert (1910).
3907:Ancient Magic and Ritual Power
3586:Ford, Michael (4 March 2008).
3114:, p. 86 and note 13, etc.
2904:Schlumberger, Gustave (1892).
2504:Ingemark & Ingemark (2013)
2488:Ingemark & Ingemark (2013)
1866:
1804:
1788:
1746:
1722:
1695:
1668:
665:
79:multilingual support templates
1:
3950:Johnston, Sarah Iles (2013).
3901:Johnston, Sarah Iles (1995).
2662:, p. 31 and Appendix II.
2406:Krueger, Derek (2010-01-01).
2251:Leo Allatius, second text of
1656:
1310:The Binding of Isaac: Rebirth
1283:as a desire for eternal life.
1254:as well as for the evil eye.
1006:of many languages, including
568:which became synonymous with
530:
221:(1881–1945) and supported by
3102:, pp. 83–141, cited by
2723:′s names has suggested that
2061:
1913:, edited by Edgar Lobel and
1759:. Harvard University Press.
1734:Zeitschrift für Assyriologie
1645:and magic spells stands for
1641:"N" in ancient and medieval
1073:Church attitudes and actions
991:
955:; in another, she becomes a
743:dating to the 15th century.
390:
368:
306:
274:
199:
152:
7:
3126:, pp. 83–141 cited by
2259:, pp. 87–88. Cf. p. 39
2114:(1643), § 3, cited by
1855:, p. 173 (adapted from the
1632:, Penn State Press, p. 246.
1432:were originally used as an
1302:Pathfinder Roleplaying Game
507:equated the gello with the
499:Corporeal and phantom forms
254:, whose name is related to
242:links the word to the root
10:
4185:
4144:Female legendary creatures
3750:Barnstone, Willis (2009).
3589:The Bible of the Adversary
2890:§Legend of Saint Sisinnios
2067:
1901:
1675:West, M. L. (1997-10-23).
1531:or Schlumberger pp. 74–75.
1273:The Bible of the Adversary
1102:Tarasios of Constantinople
821:eye on the amulet and the
398:
374:
351:
268:
215:ancient Mesopotamian demon
158:
115:
18:
4139:Greek legendary creatures
3915:10.1163/9789004283817_019
3673:Jefferson, North Carolina
3381:, pp. 108, 116, 121.
3379:Naveh & Shaked (1985)
3367:Naveh & Shaked (1985)
3348:Naveh & Shaked (1985)
3333:Naveh & Shaked (1985)
3152:Naveh & Shaked (1985)
2910:Revue des Études Grecques
2832:, pp. 22–23, citing
2820:, p. 86 and note 13.
2623:Bonner, Campbell (1950),
2130:, citing Michael Psellus.
1925:, pp. 35, 85–86, 149–150.
1911:Poeta Lesbiorum fragmenta
1586:This version is cited by
1495:Currently held at Paris,
1411:being a term employed by
929:corrupted in transmission
845:Legend of Saint Sisinnios
793:
688:
619:Protections against Gello
560:From virgin to witch-hags
483:Middle Ages to modern age
449:
439:), according to Psellus.
435:
4032:Perdrizet, Paul (1922),
3796:Björklund, Heta (2017).
3614:The Name of the Demoness
3592:. Succubus Productions.
2358:, III, p. 116, cited by
2215:Ecclesiasticae historiae
2172:Magdalino, Paul (2006).
1835:), and as the people of
1831:) who died prematurely (
1753:Burkert, Walter (1995).
1516:, p. 193, note 91,
1476:Richard P. H. Greenfield
1374:
1290:, featured in the sixth
1288:The Name of the Demoness
1057:(metal-leaf sheet) from
866:Richard P. H. Greenfield
713:) who attacked infants.
470:ecclesiastical historian
4043:Spier, Jeffrey (1993).
3868:Hartnup, Karen (2004).
3457:Cotelier, Jean-Baptiste
2937:, p. 61, note 162.
1215:In one exorcism of the
967:Legend of Saint Michael
741:Legend of St. Sisinnios
717:Early Byzantine amulets
611:onto the Greek idea of
609:witch of Western Europe
468:The 14th-century Greek
294:Hesychius of Alexandria
258:, the abyss or "deep."
4119:Demons in Christianity
3665:Bane, Theresa (2014).
3170:The Folk-lore of Chios
2875:The Folk-lore of Chios
2409:Byzantine Christianity
1857:Loeb Classical Library
1336:
1321:List of related demons
1213:
1154:Jean-Baptiste Cotelier
1085:
986:
917:Legend of St. Sisinnos
901:
538:theology of the Church
248:the face of the Gorgon
223:Martin Litchfield West
207:possibly derives from
21:Gello (disambiguation)
3500:For a full list, see
2922:10.3406/reg.1892.5535
2502:2.31.20–23, cited by
2486:2.40.35–38, cited by
1577:in the original text.
1497:Cabinet des Médailles
1328:
1181:
1080:
1053:on objects: a silver
977:
893:
3909:. pp. 361–387.
3782:Ancient Greek Lyrics
3369:, pp. 111, 189.
3213:. De Gruyter. 1972.
3084:Testament of Solomon
2238:, p. 1604. Cited by
2159:Testament of Solomon
1552:Testament of Solomon
1440:and promote healthy
980:hearts ache, I will
732:Testament of Solomon
41:specify the language
39:This article should
19:For other uses, see
3861:Βυζαντινά Byzantina
3552:, pp. 129–130.
3167:Argenti, Philip P.
3154:, pp. 114–115.
2956:, pp. 146–147.
2872:Argenti, Philip P.
2575:, pp. 166–167.
2379:, pp. 159, 149
2311:, pp. 162–166.
2255:exorcism, cited by
2242:, pp. 144, 181
2141:Philosophica minora
2079:, pp. 178, 181
1902:Γελλώ παιδοφιλοτέρα
1681:. Clarendon Press.
1454:terroribus nefandis
1428:The eagle-stone or
1397:Sarah Iles Johnston
1293:Sword and Sorceress
1235:-attracting blood.
1094:Ignatios the Deacon
815:Sarah Iles Johnston
282:. It is noted that
262:Classical Antiquity
174:or be subjected to
4105:23 (1991) 361–368.
4103:Ugarit-Forschungen
3787:2021-07-07 at the
3622:2011-07-13 at the
3576:, p. 148, note 71.
3258:2021-07-07 at the
3236:, pp. 99–100.
3110:, pp. 22–23,
2759:2021-07-07 at the
2412:. Fortress Press.
2362:, pp. 158–159
2287:, pp. 88 and 91ff.
2059:John of Damascus,
1728:Frank, C. (1910) "
1337:
1169:prayer formularies
1086:
927:) have often been
907:The names of Gello
534: 8th century
399:στρίγγαι, Στρῦγγαι
366:, in his treatise
164:demonic possession
132:reproductive cycle
130:who threatens the
85:for Ancient Greek.
4013:978-965-223-531-2
3984:9-780-5202-8018-2
3963:978-0-520-28018-2
3945:9-789-0041-0406-8
3924:978-90-04-10406-8
3881:978-90-04-13180-4
3763:978-0-8348-2200-9
3686:978-0-7864-8894-0
3612:Jessie D. Eaker,
3475:, pp. 89–91.
3416:978-1-317-64897-0
3284:Greenfield (1988)
3220:978-3-11-001885-1
3124:Greenfield (1989)
3100:Greenfield (1989)
3010:978-0-8476-9969-8
2834:Greenfield (1989)
2803:Greenfield (1988)
2790:, pp. 22–23.
2775:, pp. 36–37.
2686:, pp. 33–35.
2674:, pp. 37–38.
2532:978-0-520-21707-2
2460:978-91-87351-15-0
2419:978-1-4514-0656-6
2236:Patrologia Graeca
2178:. La Pomme d'or.
2139:Michael Psellos,
2094:, pp. 85–86.
2073:Patrologia Graeca
1953:978-0-520-92231-0
1766:978-0-674-64364-2
1715:978-90-04-08928-0
1688:978-0-19-159104-4
1063:incantation bowls
982:dry up their milk
973:archangel Michael
805:Envy and Evil eye
315:Early Middle Ages
105:
104:
4176:
4129:Infant mortality
4090:
4088:
4082:. Archived from
4049:
4039:
4028:
4026:
4025:
3996:
3978:
3976:
3975:
3939:
3937:
3936:
3896:
3894:
3893:
3864:
3855:
3853:
3852:
3820:
3818:
3817:
3811:
3804:
3778:
3776:
3775:
3746:
3709:
3707:
3706:
3651:
3650:
3648:
3647:
3633:
3627:
3610:
3604:
3603:
3583:
3577:
3571:
3565:
3559:
3553:
3547:
3541:
3535:
3529:
3523:
3517:
3511:
3505:
3498:
3492:
3482:
3476:
3470:
3464:
3454:
3448:
3442:
3433:
3427:
3421:
3420:
3400:
3394:
3388:
3382:
3376:
3370:
3364:
3358:
3345:
3339:
3330:
3324:
3318:
3307:
3301:
3295:
3280:
3274:
3271:Björklund (2017)
3268:
3262:
3243:
3237:
3231:
3225:
3224:
3205:
3199:
3193:
3187:
3181:
3175:
3174:
3164:
3155:
3149:
3143:
3137:
3131:
3130:, pp. 22–23
3128:Björklund (2017)
3121:
3115:
3108:Björklund (2017)
3097:
3091:
3081:
3075:
3069:
3058:
3052:
3046:
3043:Björklund (2017)
3040:
3034:
3031:
3025:
3024:
3023:
3022:
2992:
2981:
2975:
2969:
2968:, p. 33, 37
2963:
2957:
2951:
2938:
2932:
2926:
2925:
2901:
2892:
2886:
2880:
2879:
2869:
2863:
2862:
2851:
2836:
2830:Björklund (2017)
2827:
2821:
2815:
2806:
2800:
2791:
2788:Björklund (2017)
2785:
2776:
2770:
2764:
2747:
2732:
2706:
2700:
2693:
2687:
2681:
2675:
2669:
2663:
2657:
2651:
2645:
2639:
2633:
2620:
2614:
2613:, p. 224, note 1
2612:
2611:
2610:
2582:
2576:
2570:
2564:
2563:
2543:
2537:
2536:
2516:
2507:
2497:
2491:
2481:
2475:
2474:
2473:
2472:
2442:
2436:
2435:, pp. 95–96
2430:
2424:
2423:
2403:
2392:
2386:
2380:
2373:De opinationibus
2369:
2363:
2356:De opinationibus
2352:
2346:
2339:
2333:
2324:and the Cult of
2318:
2312:
2306:
2300:
2294:
2288:
2282:
2276:
2275:, pp. 88 and 93.
2269:
2260:
2249:
2243:
2232:
2226:
2208:
2202:
2196:
2190:
2189:
2169:
2163:
2154:
2148:
2137:
2131:
2125:
2119:
2101:
2095:
2089:
2080:
2070:
2069:
2064:
2057:
2048:
2042:
2033:
2027:
2021:
2015:
2009:
2003:
1997:
1996:
1991:
1990:
1972:
1966:
1965:
1937:
1926:
1919:Barnstone (2009)
1904:
1903:
1898:
1892:
1886:
1880:
1879:
1870:
1864:
1861:Barnstone (2009)
1839:say, her ghost (
1821:
1815:
1808:
1802:
1792:
1786:
1780:
1771:
1770:
1750:
1744:
1726:
1720:
1719:
1699:
1693:
1692:
1672:
1650:
1639:
1633:
1630:
1618:
1612:
1597:
1591:
1588:Perdrizet (1922)
1584:
1578:
1571:
1565:
1562:
1556:
1547:
1541:
1538:
1532:
1530:
1510:
1504:
1503:Schlumberger 68.
1493:
1487:
1486:exorcism texts,.
1472:
1466:
1463:
1457:
1426:
1420:
1406:
1400:
1394:
1388:
1385:
1316:, as a familiar.
1127:Life of Tarasios
1090:Life of Tarasius
885:
796:
795:
772:
760:
535:
532:
505:John of Damascus
452:
451:
438:
437:
401:
400:
395:
377:
376:
371:
364:John of Damascus
357:Byzantine period
354:
353:
337:Byzantine Period
309:
277:
271:
270:
161:
160:
155:
144:infant mortality
117:
100:
97:
91:
84:
72:
66:
62:
56:
52:
46:
34:
33:
26:
4184:
4183:
4179:
4178:
4177:
4175:
4174:
4173:
4109:
4108:
4098:
4096:Further reading
4093:
4086:
4047:
4023:
4021:
4014:
3973:
3971:
3964:
3934:
3932:
3925:
3891:
3889:
3882:
3850:
3848:
3838:
3815:
3813:
3809:
3802:
3789:Wayback Machine
3773:
3771:
3764:
3704:
3702:
3687:
3655:
3654:
3645:
3643:
3635:
3634:
3630:
3624:Wayback Machine
3611:
3607:
3600:
3584:
3580:
3572:
3568:
3562:Johnston (2013)
3560:
3556:
3548:
3544:
3536:
3532:
3524:
3520:
3512:
3508:
3499:
3495:
3483:
3479:
3471:
3467:
3455:
3451:
3443:
3436:
3428:
3424:
3417:
3401:
3397:
3389:
3385:
3377:
3373:
3365:
3361:
3346:
3342:
3331:
3327:
3319:
3310:
3302:
3298:
3282:Translation by
3281:
3277:
3269:
3265:
3260:Wayback Machine
3244:
3240:
3232:
3228:
3221:
3207:
3206:
3202:
3194:
3190:
3182:
3178:
3165:
3158:
3150:
3146:
3140:Johnston (2013)
3138:
3134:
3122:
3118:
3098:
3094:
3082:
3078:
3072:Johnston (2013)
3070:
3061:
3053:
3049:
3041:
3037:
3032:
3028:
3020:
3018:
3011:
2993:
2984:
2976:
2972:
2964:
2960:
2952:
2941:
2933:
2929:
2902:
2895:
2887:
2883:
2870:
2866:
2852:
2839:
2828:
2824:
2816:
2809:
2801:
2794:
2786:
2779:
2771:
2767:
2761:Wayback Machine
2750:Johnston (2013)
2748:
2735:
2707:
2703:
2694:
2690:
2682:
2678:
2670:
2666:
2658:
2654:
2646:
2642:
2621:
2617:
2608:
2606:
2599:
2583:
2579:
2573:Johnston (2013)
2571:
2567:
2560:
2544:
2540:
2533:
2517:
2510:
2498:
2494:
2482:
2478:
2470:
2468:
2461:
2443:
2439:
2431:
2427:
2420:
2404:
2395:
2387:
2383:
2370:
2366:
2353:
2349:
2340:
2336:
2319:
2315:
2309:Johnston (2013)
2307:
2303:
2297:Johnston (1995)
2295:
2291:
2283:
2279:
2270:
2263:
2250:
2246:
2233:
2229:
2209:
2205:
2201:, pp. 158.
2197:
2193:
2186:
2170:
2166:
2155:
2151:
2138:
2134:
2126:
2122:
2116:Johnston (1995)
2102:
2098:
2090:
2083:
2058:
2051:
2043:
2036:
2032:, p. viii.
2030:Johnston (2013)
2028:
2024:
2018:Johnston (2013)
2016:
2012:
2004:
2000:
1988:
1986:
1973:
1969:
1954:
1938:
1929:
1899:
1895:
1889:Johnston (2013)
1887:
1883:
1872:
1871:
1867:
1863:, p. 181).
1849:Johnston (2013)
1822:
1818:
1812:Abyzou: Origins
1809:
1805:
1793:
1789:
1781:
1774:
1767:
1751:
1747:
1727:
1723:
1716:
1700:
1696:
1689:
1673:
1669:
1659:
1654:
1653:
1640:
1636:
1626:
1619:
1615:
1598:
1594:
1585:
1581:
1572:
1568:
1563:
1559:
1548:
1544:
1539:
1535:
1524:
1514:Johnston (2013)
1511:
1507:
1494:
1490:
1473:
1469:
1464:
1460:
1427:
1423:
1407:
1403:
1395:
1391:
1386:
1382:
1377:
1323:
1277:Michael W. Ford
1260:
1241:
1239:Modern folklore
1144:was prescribed
1075:
994:
969:
909:
879:
847:
807:
781:
780:
779:
778:
777:
776:
773:
765:
764:
761:
752:
751:
719:
691:
682:Imperial period
668:
658:, according to
621:
562:
536:. The orthodox
533:
501:
485:
410:Michael Psellos
339:
264:
202:
120:Greek mythology
101:
95:
92:
86:
82:
70:
64:
60:
58:transliteration
54:
50:
44:
35:
31:
24:
17:
12:
11:
5:
4182:
4172:
4171:
4166:
4161:
4156:
4151:
4146:
4141:
4136:
4131:
4126:
4121:
4107:
4106:
4097:
4094:
4092:
4091:
4089:on 2009-08-24.
4064:10.2307/751363
4040:
4029:
4012:
3997:
3986:
3962:
3947:
3923:
3898:
3880:
3865:
3856:
3836:
3821:
3793:
3762:
3747:
3727:10.2307/750706
3710:
3685:
3661:
3660:
3659:
3653:
3652:
3628:
3605:
3598:
3578:
3574:Hartnup (2004)
3566:
3564:, p. 166.
3554:
3550:Hartnup (2004)
3542:
3540:, p. 122.
3538:Hartnup (2004)
3530:
3528:, p. 108.
3526:Hartnup (2004)
3518:
3516:, p. 103.
3514:Hartnup (2004)
3506:
3502:Hartnup (2004)
3493:
3489:De opinionibus
3485:Hartnup (2004)
3477:
3473:Hartnup (2004)
3465:
3461:Hartnup (2004)
3449:
3445:Hartnup (2004)
3434:
3430:Suidae Lexicon
3422:
3415:
3395:
3393:, p. 329.
3383:
3371:
3359:
3340:
3325:
3308:
3296:
3275:
3263:
3246:Hartnup (2004)
3238:
3234:Hartnup (2004)
3226:
3219:
3200:
3196:Hartnup (2004)
3188:
3176:
3156:
3144:
3142:, p. 209.
3132:
3116:
3112:Hartnup (2004)
3106:, p. 36,
3092:
3088:Fulghum (2001)
3076:
3074:, p. 193.
3059:
3055:Fulghum (2001)
3047:
3035:
3026:
3009:
2982:
2980:, p. 147.
2978:Hartnup (2004)
2970:
2958:
2954:Hartnup (2004)
2939:
2927:
2893:
2881:
2878:. CUP Archive.
2864:
2837:
2822:
2818:Hartnup (2004)
2807:
2805:, p. 274.
2792:
2777:
2765:
2733:
2709:Hartnup (2004)
2701:
2688:
2676:
2664:
2652:
2640:
2638:, p. 142.
2636:Fulghum (2001)
2615:
2597:
2577:
2565:
2558:
2538:
2531:
2508:
2492:
2476:
2459:
2437:
2433:Hartnup (2004)
2425:
2418:
2393:
2391:, p. 160.
2389:Hartnup (2004)
2381:
2377:Hartnup (2004)
2371:Leo Allatius,
2364:
2360:Hartnup (2004)
2354:Leo Allatius,
2347:
2334:
2313:
2301:
2299:, p. 369.
2289:
2285:Hartnup (2004)
2277:
2273:Hartnup (2004)
2261:
2257:Hartnup (2004)
2244:
2227:
2223:Hartnup (2004)
2203:
2199:Hartnup (2004)
2191:
2184:
2164:
2149:
2145:Hartnup (2004)
2132:
2120:
2096:
2092:Hartnup (2004)
2081:
2071:), Migne ed.,
2049:
2047:, p. 178.
2034:
2022:
2020:, p. 164.
2010:
2008:, p. 173.
1998:
1967:
1952:
1927:
1923:Hartnup (2004)
1909:, frg. 178 in
1893:
1881:
1865:
1859:edition), and
1816:
1803:
1787:
1772:
1765:
1745:
1721:
1714:
1694:
1687:
1666:
1665:
1664:
1663:
1658:
1655:
1652:
1651:
1634:
1622:transliterated
1620:The names are
1613:
1592:
1579:
1566:
1564:"μιαρά Γυλλοῦ"
1557:
1542:
1533:
1522:Paul Perdrizet
1518:Hartnup (2004)
1505:
1488:
1467:
1458:
1421:
1401:
1389:
1379:
1378:
1376:
1373:
1372:
1371:
1366:
1361:
1356:
1351:
1346:
1322:
1319:
1318:
1317:
1306:
1297:
1284:
1259:
1256:
1240:
1237:
1201:wicked spirits
1074:
1071:
993:
990:
968:
965:
908:
905:
846:
843:
806:
803:
774:
767:
766:
762:
755:
754:
753:
749:
748:
747:
746:
745:
718:
715:
711:horrida mulier
690:
687:
672:magico-medical
667:
664:
636:head of garlic
620:
617:
561:
558:
516:unclean spirit
500:
497:
484:
481:
475:still told of
455:Greek Catholic
338:
335:
263:
260:
240:folk etymology
227:Walter Burkert
201:
198:
122:, is a female
103:
102:
96:September 2021
77:. Knowledge's
38:
36:
29:
15:
9:
6:
4:
3:
2:
4181:
4170:
4167:
4165:
4162:
4160:
4157:
4155:
4152:
4150:
4147:
4145:
4142:
4140:
4137:
4135:
4132:
4130:
4127:
4125:
4122:
4120:
4117:
4116:
4114:
4104:
4100:
4099:
4085:
4081:
4077:
4073:
4069:
4065:
4061:
4057:
4053:
4046:
4041:
4037:
4036:
4030:
4019:
4015:
4009:
4005:
4004:
3998:
3994:
3993:
3987:
3985:
3981:
3969:
3965:
3959:
3955:
3954:
3948:
3946:
3942:
3930:
3926:
3920:
3916:
3912:
3908:
3904:
3899:
3897:Chapters 4–6.
3887:
3883:
3877:
3873:
3872:
3866:
3862:
3857:
3847:
3843:
3839:
3837:9789025609627
3833:
3829:
3828:
3822:
3808:
3801:
3800:
3794:
3791:
3790:
3786:
3783:
3769:
3765:
3759:
3755:
3754:
3748:
3744:
3740:
3736:
3732:
3728:
3724:
3720:
3716:
3711:
3700:
3696:
3692:
3688:
3682:
3678:
3674:
3670:
3669:
3663:
3662:
3657:
3656:
3642:
3638:
3632:
3625:
3621:
3618:
3615:
3609:
3601:
3599:9780615181356
3595:
3591:
3590:
3582:
3575:
3570:
3563:
3558:
3551:
3546:
3539:
3534:
3527:
3522:
3515:
3510:
3504:, p. 102
3503:
3497:
3490:
3486:
3481:
3474:
3469:
3462:
3458:
3453:
3447:, p. 85.
3446:
3441:
3439:
3431:
3426:
3418:
3412:
3409:. Routledge.
3408:
3407:
3399:
3392:
3387:
3380:
3375:
3368:
3363:
3356:
3352:
3349:
3344:
3337:
3334:
3329:
3323:, p. 36.
3322:
3317:
3315:
3313:
3305:
3300:
3293:
3289:
3285:
3279:
3273:, p. 23.
3272:
3267:
3261:
3257:
3254:
3252:
3247:
3242:
3235:
3230:
3222:
3216:
3212:
3211:
3204:
3197:
3192:
3185:
3180:
3172:
3171:
3163:
3161:
3153:
3148:
3141:
3136:
3129:
3125:
3120:
3113:
3109:
3105:
3101:
3096:
3090:, p. 143
3089:
3085:
3080:
3073:
3068:
3066:
3064:
3056:
3051:
3045:, p. 51.
3044:
3039:
3030:
3016:
3012:
3006:
3002:
2998:
2991:
2989:
2987:
2979:
2974:
2967:
2962:
2955:
2950:
2948:
2946:
2944:
2936:
2931:
2923:
2919:
2916:(17): 73–93.
2915:
2911:
2907:
2900:
2898:
2891:
2885:
2877:
2876:
2868:
2860:
2859:
2850:
2848:
2846:
2844:
2842:
2835:
2831:
2826:
2819:
2814:
2812:
2804:
2799:
2797:
2789:
2784:
2782:
2774:
2769:
2762:
2758:
2755:
2751:
2746:
2744:
2742:
2740:
2738:
2730:
2727:is a form of
2726:
2722:
2718:
2714:
2710:
2705:
2699:, p. 38.
2698:
2692:
2685:
2680:
2673:
2668:
2661:
2656:
2650:, p. 37.
2649:
2644:
2637:
2632:
2628:
2627:
2619:
2604:
2600:
2598:9780472752027
2594:
2590:
2589:
2581:
2574:
2569:
2561:
2559:9780520217072
2555:
2551:
2550:
2549:Restless Dead
2542:
2534:
2528:
2524:
2523:
2515:
2513:
2505:
2501:
2496:
2489:
2485:
2480:
2466:
2462:
2456:
2452:
2448:
2441:
2434:
2429:
2421:
2415:
2411:
2410:
2402:
2400:
2398:
2390:
2385:
2378:
2374:
2368:
2361:
2357:
2351:
2345:, p. 178
2344:
2343:Lawson (1910)
2338:
2331:
2327:
2323:
2317:
2310:
2305:
2298:
2293:
2286:
2281:
2274:
2268:
2266:
2258:
2254:
2248:
2241:
2240:Lawson (1910)
2237:
2231:
2225:, p. 87.
2224:
2220:
2216:
2212:
2207:
2200:
2195:
2187:
2185:9789548446020
2181:
2177:
2176:
2168:
2161:
2160:
2153:
2147:, p. 149
2146:
2142:
2136:
2129:
2128:Lawson (1910)
2124:
2117:
2113:
2109:
2105:
2100:
2093:
2088:
2086:
2078:
2077:Lawson (1910)
2074:
2068:περί Στρυγγῶν
2063:
2062:Peri strygnōn
2056:
2054:
2046:
2045:Lawson (1910)
2041:
2039:
2031:
2026:
2019:
2014:
2007:
2006:Lawson (1910)
2002:
1995:
1984:
1980:
1979:
1971:
1963:
1959:
1955:
1949:
1945:
1944:
1936:
1934:
1932:
1924:
1920:
1916:
1912:
1908:
1897:
1890:
1885:
1877:
1876:
1869:
1862:
1858:
1854:
1853:Restless Dead
1850:
1846:
1842:
1838:
1834:
1830:
1826:
1820:
1813:
1807:
1800:
1797:, "Antaura,"
1796:
1791:
1784:
1779:
1777:
1768:
1762:
1758:
1757:
1749:
1742:
1738:
1735:
1731:
1725:
1717:
1711:
1707:
1706:
1698:
1690:
1684:
1680:
1679:
1671:
1667:
1661:
1660:
1648:
1644:
1638:
1631:
1629:
1623:
1617:
1611:, p. 30.
1610:
1606:
1602:
1596:
1589:
1583:
1576:
1570:
1561:
1554:
1553:
1546:
1537:
1528:
1523:
1519:
1515:
1509:
1502:
1498:
1492:
1485:
1481:
1477:
1471:
1462:
1455:
1451:
1450:night terrors
1447:
1443:
1439:
1435:
1431:
1425:
1418:
1414:
1410:
1405:
1398:
1393:
1384:
1380:
1370:
1367:
1365:
1362:
1360:
1357:
1355:
1352:
1350:
1347:
1345:
1342:
1341:
1340:
1335:
1331:
1327:
1315:
1311:
1307:
1304:
1303:
1298:
1295:
1294:
1289:
1285:
1282:
1278:
1274:
1270:
1266:
1265:Luciferianism
1262:
1261:
1255:
1253:
1248:
1246:
1236:
1234:
1229:
1224:
1220:
1218:
1212:
1210:
1206:
1202:
1198:
1194:
1190:
1186:
1180:
1178:
1174:
1170:
1166:
1162:
1157:
1155:
1151:
1147:
1143:
1138:
1136:
1132:
1128:
1124:
1123:
1118:
1114:
1109:
1107:
1103:
1099:
1095:
1091:
1083:
1079:
1070:
1068:
1064:
1060:
1056:
1052:
1048:
1043:
1041:
1037:
1033:
1029:
1025:
1021:
1017:
1013:
1009:
1005:
1001:
1000:
989:
985:
983:
976:
974:
964:
962:
958:
954:
950:
946:
941:
939:
935:
930:
926:
925:voces magicae
922:
918:
913:
904:
900:
898:
892:
889:
883:
878:
874:
869:
867:
863:
859:
855:
849:
842:
840:
836:
832:
828:
824:
820:
816:
812:
802:
800:
790:
785:
771:
759:
744:
742:
736:
734:
733:
728:
723:
714:
712:
708:
704:
700:
696:
686:
683:
679:
678:
673:
663:
661:
657:
653:
649:
645:
641:
637:
633:
629:
625:
616:
614:
610:
606:
602:
598:
594:
590:
586:
582:
577:
575:
571:
567:
557:
555:
551:
547:
543:
539:
528:
524:
523:
517:
512:
510:
506:
496:
494:
490:
480:
478:
474:
471:
466:
464:
460:
456:
445:
440:
432:
428:
424:
419:
415:
411:
408:
403:
394:
393:
387:
383:
382:
378:, "Regarding
375:περί Στρυγγῶν
370:
369:peri Stryggōn
365:
362:
358:
348:
344:
334:
332:
328:
324:
320:
316:
311:
308:
303:
299:
295:
292:
291:lexicographer
287:
285:
281:
276:
259:
257:
253:
249:
245:
241:
236:
234:
233:
228:
224:
220:
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2065:I, p. 143 (
1795:Barb (1966)
1783:Barb (1966)
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1573:There is a
1525: [
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1436:to prevent
1245:folk belief
1203:, and from
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520:akátharton
427:wasted away
327:origin myth
140:miscarriage
136:infertility
134:by causing
4113:Categories
4024:2018-01-27
3974:2018-01-27
3935:2018-01-28
3892:2016-10-11
3851:2018-02-09
3816:2018-02-09
3774:2018-01-27
3705:2018-11-28
3646:2021-07-26
3021:2018-02-09
2609:2018-02-04
2471:2018-02-04
1989:2018-01-28
1962:1058055762
1915:Denys Page
1657:References
1243:The Greek
1150:Nomocanons
999:historiola
854:historiola
817:views the
436:Γιλλόβρωτα
431:Gillobrota
313:Since the
300:, glossed
219:Carl Frank
4159:Revenants
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1662:Citations
1605:Byzantine
1501:shelfmark
1417:Hesychius
1281:Vampyrism
1167:, and in
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1106:acquitted
1098:gelloudes
1059:Palestine
1016:Ethiopian
992:Parallels
703:galactite
680:from the
677:Cyranides
652:baptizing
632:red coral
613:gelloudes
583:with the
581:gelloudes
579:Equating
566:gelloudes
477:gelloudes
450:ἀπόκρυφος
418:gelloudes
386:gelloudes
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275:phantasma
200:Etymology
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2757:Archived
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2603:archived
2465:archived
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1607:amulet;
1446:delirium
1442:delivery
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1312:'s DLC,
1185:the Lord
1131:proverbs
1061:and two
1028:Slavonic
1024:Romanian
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789:phthonos
593:Gellones
585:stringai
570:stryggai
542:gendered
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489:gelloude
457:scholar
414:stryngai
407:polymath
392:stryngai
384:"). The
352:γελοῦδες
298:lexicons
280:Zenobius
269:φάντασμα
176:exorcism
128:revenant
3779:; also
3617:excerpt
2104:Psellos
1643:prayers
1430:aetites
1269:Lucifer
1199:, from
1142:penance
1088:In his
1055:lamella
1047:Aramaic
938:abyssos
827:Lithica
823:Megaera
819:Phtonos
707:Megaira
695:Lithica
554:liminal
423:fetuses
381:striges
307:eidolon
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1104:, who
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1038:, and
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897:Abyzou
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