Checklist of sources for ancient isopsephy

Checklist of sources for ancient isopsephy

by Joel Kalvesmaki

The following list itemizes as many known instances of isopsephy in the ancient world as possible. Each entry lists the text or texts that bear witness to a particular psephic observation. Entries are arranged in their most probable chronological order. As a matter purely of convenience, I have set AD 1000 as the terminal point. Each entry begins with the specific date (if available), the author, text, and reference. This bibliographical information is followed immediately by a brief summary of the psephic observation made in the text. If there is more than one text that employs the psephism, I treat it as a psephic type, set its description in bold type, and itemize the later witnesses in the description, set in italic type beneath the bibliographic entry.

Some psephisms are attributed to author A by an author B of a later date. In such cases, I have tried to determine whether the attribution is likely to be spurious or not. If it is, then I have filed it under the date of author B; if not, then author A.

Abbreviations used:

• PGM = Greek Magic Papyri (Papyri Magicae Graecae)
• CIL = Corpus Inscriptionum Latinarum
• IGLS = Inscriptions Grecques et Latines de Syrie (Paris: P. Geuthner, 1929–)

1. Sargon II (710 BCE): Number of the name Sargon = 16,283. Attested in three different inscriptions in Khorsabad. It is unclear, however, if isopsephy is at work here. References available at <bib>.

2. Aratus, Phaenomena 783–87: Scarcia, Riccardo. “L’isopsefo di Arato.” In Tradizione e innovazione nella cultura greca da Omero all’età ellenistica: scritti in onore di Bruno Gentili. Ed. Roberto Pretagostini. Roma: GEI, 1993. III: 971–80.

3. Pompeii, CIL 4.12 (I):* [female’s name] = [..]1. Corrected at CIL 4.Supp., 1:460 no. 12*. Inscription reads FILW HS O ARIQMOS . . . A.

4. Pompeii, CIL 4.Supp. 1: no. 4839 (I): [female’s name] = 1035. Inscription reads: ÆAmevrimno~ ejmnhvsqh aJrmoniva~ th~ eijdiva~ kuriva~ ejpÆ ajgaqw, h|~ oJ ajriqmo;~ aleV tou kalou` ojnovmato~.

5. Pompeii, CIL 4.Supp. 1: no. 4861 (I): [female’s name] = 545. Inscription reads: FILW HS ARIQMOS FME.

6. Apion, in Seneca, Letter 88.40 (early I): Mh`[nin] = 48 = No. of books in Iliad and Odyssey. Seneca cites the grammarian, Apion, who noted that Homer began the Iliad the way he did because the psephic value of the first two letters of the first line of the Iliad counted 48, the intended number of books.

7. Sibylline Oracle 11 (early I?): Future ruler X = number Y. Various rulers are prophesied to emerge and identified by the numerical value of the first letter

With examples like this FILW HS O ARIQMOS restore the original Greek.

Certainly! Here is the text with the original Greek restored:

The following list itemizes as many known instances of isopsephy in the ancient world as possible. Each entry lists the text or texts that bear witness to a particular psephic observation. Entries are arranged in their most probable chronological order. As a matter purely of convenience, I have set AD 1000 as the terminal point. Each entry begins with the specific date (if available), the author, text, and reference. This bibliographical information is followed immediately by a brief summary of the psephic observation made in the text. If there is more than one text that employs the psephism, I treat it as a psephic type, set its description in bold type, and itemize the later witnesses in the description, set in italic type beneath the bibliographic entry.

Some psephisms are attributed to author A by an author B, of later date. In such cases, I have tried to determine whether the attribution is likely to be spurious or not. If it is, then I have filed it under the date of author B; if not, then author A.

Abbreviations used: PGM = Greek Magic Papyri (Papyri Magicae Graecae); CIL = Corpus Inscriptionum Latinarum; IGLS = Inscriptions Grecques et Latines de Syrie (Paris: P. Geuthner, 1929–)

Sargon II (710 BCE): Number of the name Sargon = 16,283.
Attested in three different inscriptions in Khorsabad. It is unclear, however, if isopsephy is at work here. References available at <bib>.

Aratus, Phaenomena 783–87:
Scarcia, Riccardo. “L’isopsefo di Arato.” In Tradizione e innovazione nella cultura greco da Omero all’età ellenistica : scritti in onore di Bruno Gentili. Ed. Roberto Pretagostini. Roma : GEI, 1993. III: 971–80.

Pompeii, CIL 4.12 (I)**:
Corrected at CIL 4.Supp., 1:460 no. 12. Inscription reads ΦΙΛΩ ἩΣ Ὁ ἈΡΙΘΜΟΣ.

Pompeii, CIL 4.Supp. 1: no. 4839 (I):
Inscription reads: Ἀμερίμνος ἐμνήσθη Ἁρμονίας τῆς εἰδίας κυρίας ἐπ’ ἀγαθῷ, ἧς ὁ ἀριθμὸς ἀλέ τὸῦ καλοῦ ὀνόματος.

Pompeii, CIL 4.Supp. 1: no. 4861 (I):
Inscription reads: ΦΙΛΩ ἩΣ ἈΡΙΘΜΟΣ ΦΜΕ.

Apion, in Seneca, Letter 88.40 (early I): Μῆνις = 48 = No. of books in Iliad and Odyssey
Seneca cites the grammarian, Apion, who noted that Homer began the Iliad the way he did because the psephic value of the first two letters of the first line of the Iliad counted 48, the intended number of books.

Sibylline Oracle 11 (early I?): Future ruler X = number Y
Various rulers are prophesied to emerge and identified by the numerical value of the first letter in their names. This device features throughout the Sibylline Oracles and other oracular literature.
Sibylline Oracle 11: Jewish and pagan rulers: Joseph (10), Solomon (200), Rome (100), Philip (500), Alexander (1), Darius (4), and Kleopatra (20).
Sibylline Oracle 5.12–42 (II?): Roman emperors: Καίσαρος (20), Ιούλιος (10), Αὐγοῦστος (1), Τιβέριος (300), Γαῖος (3), Κλαύδιος (20), Νέρων (50), Οὐεσπασιανός (70), Τίτος (300), Δομιτιανός (4), Νέρβα (50), and Τραϊανός (300).
Sibylline Oracle 12 (III?): Roman emperors: Αὐγοῦστος (1), Τιβέριος (300), Γαῖος (3), Κλαύδιος (20), Νέρων (50), Ὀθων (70), Οὐιτέλλιος (70), Οὐεσπασιανός (70), Τίτος (300), Δομιτιανός (4), Νέρβα (50), Τραϊανός (300), Λούκιος (30), [Μ.] Ἀντωνῖνος (1), Οὐῆρος (70), [Ἀ.] Ἀντωνῖνος (1), Κόμμοδος (20), Περτίναξ (80), [Δ.] Ἰουλιανός (10), [Π.] Νίγερ (50), Σεπτίμιος [Σευῆρος] (200), Ἀλέξανδρος [Σευῆρος] (1).
Sibylline Oracle 13.24–25, 84, 157 (ca. 265): Roman emperors: Φίλιππος (500), Αὐγοῦστος (1), Καίσαρος (20), Τραϊανός (300), Δέκιος (4), Οὐαλεριανός (70), Γαλλιηνός (3).
Sibylline Oracle 14 (III–VII?): Roman emperors: disputed attributions of numbers 40, 40, 70, 40, 1, 1, 30, 300, 3, 4, 5, 300, 3, 300, 300, 4, 50, 1, 1, 1, 80, 1, 1.

Philo, Questions and Answers on Genesis 3.53 (mid I): 100 = the rho in Sarra’s name

Leonides, Poems: Various isopsephic lines (poetry)
Leonides was quite likely the inventor of isopsephic poetry, where the psephic value of one line is matched by the next (sometimes the pairings are couplets, rather than lines). The few poems that remain are skillfully edited and discussed by D. L. Page, Further Greek Epigrams, <bib>.

Suetonius, Histories 39.2 (late I): Νέρων = 1005 = ἰδίαν μητέρα ἀπέκτεινε
Suetonius here cites a graffito.

Revelation 13:18 (late I): Name of the beast = 666
This is one of the most studied and commented on psephisms in history. An old variation puts the number at 616, upon which a plausible case is argued that this reflects the option of omitting the final nun in the Hebrew rendering of the name Caesar Nero(n). If this is the case, then this may also be the earliest datable instance of Hebrew isopsephy, preserved, ironically, in a Christian text in Greek. Schmidt, Josef. “Die Rätselzahl 666 in Offb 13:18: Ein Lösungsversuch auf der Basis lateinischen Gematria.” Novum Testamentum 44 (2002): 35–54.

ps.-Barnabas, Epistle 9.7–9 (late I/early II): 318 = Cross and Ἰησοῦς
The author claims that the 318 servants of Abraham mentioned at Gen. 14.14 is a prophecy of Jesus since the hundreds part of the number, tau, represents the Cross, and the number eighteen are the first two letters in the name Jesus. Properly speaking, this is not isopsephy. See further Everett Ferguson, “Was Barnabas a chiliast? An example of Hellenistic number symbolism in Barnabas and Clement of Alexandria,” in Greeks, Romans, and Christians, 157–67 (Minneapolis, MN: Fortress, 1990); R. Hvalvik, “Barnabas-9,7–9 and the Authors Supposed Use of Gematria,” New Testament Studies 33.2 (1987): 276–82.

Perg. 333 <bib> (early II): 2186 = ?
<Need to read and study the several Pergamum inscriptions by the circle of Julius Nikodemos.>

Perg. 333 <bib> (early II): 1461 = ?

Perg. 339 <bib> (early II): 2400 = ?
Aelios Nikodemos. <Need to study. I think one of these = 3546, but check>

Perg. 587 <bib> (early II): ?
Julius Nikodemos <Need to study>

P.Oxy XLV.3239 (early II): ἁμάρτημα = πικρὸν κακόν = [491]
ἄμπελος = αἰεὶ οἶνος = [426]
Αἴγυπτος = ἱλαρὰ γεωργία = [1064]
Ἀχιλλεύς = φιλεῖ Πάτροκλον = [1276]
? = κυνηγικὸν ἦγημα = [691]
? = κυλία ἄνθος = [991]
ἀνατομή = πόνος = [470]
βοῦς = ἄρουρα = [672]
? = πόλεμον ποιεῖ = [520]
? = λέσχη = [843]
Διόνυσος = ἡδονὴ θεῶν = [1004]
Διόνυσος = χάρμα μέθης = [1004]
Ἔρως = ὁ πεταμένος θεός = [1105]
Ἔρως = ὁ παράγων = [1105]
ἥλιος = θερμήμερια = [318]
Ἶσις = ἡ μεγάλη ἐλπίς = [420]
κύων = ἰταμὸς πεινάτης = [1270]
κάλαθος = εἰς ἐρία = [331]
λύχνος = τὸ δεξιὸν φέγγος = [1350]
μόλυβδος = μέγα βάρος = [422]
μῦς = περπερός = [640]
ξύστρα = ἐλαδίου σπάνις = [1061]
οἰνόμελι = ἡδονὴ πεῖν = [285]
οἰκοδόμος = παράβολος = [554]
ὁ Σάραπις = Ἀλεξάνδρειαν κοσμεῖ = [662]
οἶνος = ὄξος = [400]
παράχυτης = σαπρὰ τύχη = [1690]
ῥήτωρ = ἐργόμωκος = [1308]
ῥάβδος = ὁδηγὸς ἀγαθή = [377]
Ῥώμη = ξένη πόλις = [948]
Σιμίλις = σεμίδαλις = [500]
συνήγορος = περπερον στόμα = [1101]
Σιμίλις = ὁ καλὸς ἀήρ = [500]
στέφανος = ἑκάστῳ = [1326]
τύχη = ὃν ἂν θέλῃ πλούσιον ποιεῖ = [1308]
ὑδροχόος = δεῦρ’ ἔσω = [1514]
ὑδροφόρος = διψῶ = [1514]
ὑπηρέτης = ἀντικύριος = [1101]
For commentary, see T. C. Skeat, “A Table of Isopsephisms (P.Oxy. XLV.3239),” Zeitschrift für Papyrologie und Epigraphik 31 (1978): 45–54.

Plutarch, Table Talk 5.preface, 673A–B (early II): After-dinner game of isopsephy
Plutarch refers to an after-dinner activity of positing riddles of names in numbers, which probably refers to isopsephy.

Rabbi Yehudah in <REF!> (mid II): 52 = בהמה
Author suggests that no one passed through Judea for fifty-two years (Jer. 9:10) because of the numerical value of the word Behemah (beast).

Marcus Magus, Fragments (mid II): περιστερά = ὡς = 801
Known only from the testimony of Irenaeus, Against Heresies 1.15.1

Marcus Magus, Fragments (mid II): 888 = the name of Jesus.
Marcus’s teaching is known from Irenaeus, Against Heresies 1.15.2. Possibly this psephic equation is alluded to in Rev. 21, by virtue of 666 being the number of the name of the Beast, in which case this psephic type would be attested as early as the late first century. Also found at Sibylline Oracle 1.326–30 (III?).

Artemidoros, Dream Book 3.34, 4.24 (II): ἐπ’ ἀγαθά = 100
ἀγγελία = 100 (etc.)
γραῦς = 704 = ἐκφορά
Assorted isopsephic rules for dream interpretation. I discuss the chief numerological aspects of Artemidoros’s dream interpretation in my dissertation.

Sibylline Oracle 8.148–50 (ca. 175): 948 = Ῥώμη
In Sibylline Oracle 13.46–49 (ca. 265), the same isopsephism is used, while also prophesying that Rome will be fed that many years by grain from Alexandria.

Aulus Gellius, Attic Nights 14.6.4 (late II): Isopsephic verses in Homer
This work cites <what?>, which apparently listed all isopsephic verses in Homer.

Irenaeus, Against Heresies 1.24.7 (late II): Αβρασαξ = 365
This is one of the most frequently cited instances of isopsephy, and although it is probably old, Irenaeus’s citation is the earliest one that can be dated with any certainty. Because of the numerical value in the name Abrasax (or Abraxas), the god is frequently associated with the solar year. Tertullian, De praescriptione 46 (early III); Hippolytus, Refutation 7.26.6 (early III); PGM 4.331–32, 8.45–49, 13.156, 13.466, 28a (III?); Epiphanius, Panaerion 1.264 (late IV); idem, Anacoretus 1.235 (1.24) (late IV); Augustine, Haer. 4 (early V); Jerome, Commentary on Amos 1.3 (early V); Theodoret, Compendium of Heretical Fables 1.4 (PG 83:349) (mid V)

Wadi Haggag inscription (299/300): υἱός = 499 = εἷς θεός
Łajtar, Adam. “Isopsephy in a Greek Inscription from Wadi Haggag, Sinai.” Chronique d’Egypte. Vol. 67(134). Brussels, 1992. 332–34.

Qappara’ in BT Ned. 32a, Gen. R. 43.2 (late II/early III?): 318 = אליעזר
Noting that the name of Abraham’s servant, Eliezer, adds up to the same sum, Qappara’ (son of R. Eliezer) suggested that Moses meant to imply that Abraham took only one person, his servant, to rescue Lot. Attested also in R. Eliezer (mid II), cited in <ref> (IX), where the example is given to illustrate the technique of gematria, presented as the twenty-ninth of thirty-two rules on Bible interpretation. See further, R. Hvalvik, “Barnabas-9,7–9 and the Authors Supposed Use of Gematria,” New Testament Studies 33.2 (1987): 276–82; Stephen J. Lieberman, “A Mesopotamian Background for the So-called Aggadic ‘Measures’ of Biblical Hermeneutics?” Hebrew Union College Annual 58 (1987): 168 n. 47; and Stanley Gevirtz, “Abram’s 318,” Israel Exploration Journal 19 no 2 (1969): 110–13.

Rabbi Nathan in BT Shab. 70a (late II/early III?): <retrieve>
The author (fl. in Palestine) suggests that the gematria of “These are the words” in Exodus 35.1 hints at the thirty-nine categories of work forbidden on the Sabbath.

Hippolytus, Refutation 4.12–15 (early III): Pythagoras to Telauges
There are dozens of manuscripts that present this technique, which I discuss and list in my dissertation, appendix D. Hippolytus is the earliest datable witness to the technique, which he assigns to Kolorbasos.

Ps.-Callisthenes, Historia Alexandri Magni (rec. vet.) 1.33.11–12 (III): Σαράπης = 200 + 1 + 100 + 1 + 80 + 10 + first letter
<Date ok?> Framed as a riddle to Alexander the Great. In the same text tradition, this psephism is also found in Recension b, 1.33; Recension γ, 1.33; and the Byzantine Poetic Recension, lines 1452–59.

Heliodoros, Aethiopica 9.22.6 (III): Νεῖλος [River] = 365

Censorinus, De die natali 7 (III): <?>
Isopsephy in medicine.

R. Joshua b. Levi, Mishnah Uktzin 3.12 (early III): יש = 310
Comment made in interpreting Proverbs 8:21.

Sibylline Oracle 1.141–46 (III?): 1937 = ? / Riddle concerning the name of God.
Resolution unknown, but I received personal correspondence I think from someone who claimed to solve it. See the similar formula on the gravestone at Bythinia for Diliporis.

Greek Magic Papyri 2.128 (III?): 9999 = psephic value of the names of the sun god
The names that follow do not even approximate this sum, separately or in combination.

Greek Magic Papyri 4.937 (III?): 3663 = Βαινχωωωωωωωωωωωωωωωωωωω

Greek Magic Papyri 7.520 (III?): σαρδάν = Αβρασάξ = 365
For an argument for pinpointing the date and reasons for the isopsephism of Abrasax, see Lucien Janssens, “La datation néronienne de l’isopséphie,” Aegyptus 68 (1988): 103–15. He argues that Αβρασάξ, a secret, holy name, comes from the pre-Roman Hellenistic period, and indiscretion in subsequent centuries led scribes to write it down in magical texts. He further argues that in the reign of Nero Abrasax was associated with two other isopsephisms of 365—Νεῖλος and Μεῖθρας—as a part of imperial religious propaganda. Janssens’s argument, in my opinion, relies on speculation and misses some key counter-evidence. For instance, if either of the fragments of Apollonius where Abrasax is called the “archon of birds” or “mountains” is genuine, it raises doubts as to whether the god was associated with the zodiac, as Janssens claims. Nevertheless, his suggestion that isopsephism emerged in literary circles due to the patronage of Nero remains a strong possibility, especially in light of Leonides.

Greek Magic Papyri 12.351–64 (III?): Petosiris to Nechepso / Circle of Petosiris
There are dozens of manuscripts that present this technique, which I discuss and list in my dissertation, appendix D.

Greek Magic Papyri 62.48–52 (III?): Ζεύς = 612
Ἑρμῆς = 353
These two psephic values are presented in the context of a prognostic technique to determine if a person lives or dies.

Testament of Solomon 15.11 (I–III): Ἐμμανουήλ = 644
Set in the context of a pseudepigraphal prophecy of Jesus Christ.

Theologoumena Arithmetikes 48.19–20 (IV): 6 = κόσμος = 600
Cites an older authority, possibly Nichomachos of Gerasa (II).

Martianus Capella, De nuptiis 2.193: 717 = ἡ ἀρχή
This number is depicted as the hand signal of Arithmetic, personified. The hand signal presumably draws upon system used to count numbers on the hand, witnessed by St. Jerome and the Venerable Bede. Martianus’s use of the isopsephistic riddle to conceal the name of the Egyptian sun god is significant for our knowledge of religious and cultural interactions along the north coast of the African continent in the late 5th cent. A.D. Leslie S. B. MacCoull, “Coptica in Martianus Capella De nuptiis 2.193,” CPh 90.4 (1995): 361–66.

Inscription Kh. ‘Aïn Fattir (ca. 476):
Abréviation d’une formule théologique, le cryptogramme encore inconnu ἴεμ a été lu dans l’inscription de l’église de Kh. ‘Aïn Fattir. Il contient une expression christologique et une prière à Jésus, par le biais d’une lecture isopséphique basée sur la valeur numérique des lettres grecques. L’abréviation ἴεμ peut signifier « Jésus Emmanuel de Marie » ou l’invocation « Jésus, le Béni, souviens-toi ». Une telle interprétation éclaire le conflit autour de la foi chalcédonienne, vers 476 ap. J.-C. en Palestine.

London, Brit. Libr. Add. MS 41203A = Pack2 2109 (V/VI): θεός = ἅγιος [= 284]
Παῦλος = σοφία [= 781]
Φοιβάμμωνος = εὐφυής [= 1513]
Μηνᾶ = ἀμήν [= 99]
Βοῦς = ἄρουρα [= 672]
ὁλοκόττινος = ἀπάτης κόσμου [= 1190]
Δαμονικός = ἀνάβασις [= 465]
Βῆ = ριρ [= 210]
Πάπας = μαλακός [= 362]
δός = θερμόν [= 274]
[ἡ?] Ἀντινόου = φυλακή [= 959]
Πάσχα = ἡ καλή ζωή [= 882]
θέατρον = γραυκαί [read κραυγαί] [= 535]
ἀηδία κακία ζημία = πονηρία γυνή [= 461]
This text is a table of isopsephisms. For commentary, see <bib>.

Apringius, <bib> (VI): DICLUX = 666
Apringius, of Pace in Portugal, noted the possibility that Diocletian is the antichrist since when letters that doubled as numbers were taken from his name, one derived DICLUX, which was the equivalent of DCLXVI, or 666. <bib: modern study on this>

Iohannes Laurentius Lydus, De mensibus 3.20 (VI): Σάρδιν = 365
Lydus here cites Xanthus (V BCE) of Lydia, but the isopsephic observation is probably Lydus’s, based on contemporary lore. He points out that Σάρδιν, the name of the Lydian royal city, epitomizes their honor of the year and the sun since its psephic value is 365. Further, it was common to call the new year the “new Sardin.”

Dioscoros of Aphrodito, P.Cair.Masp. I.67024 (VI): 5680 = each line of the poem = year of martyrdom?
See Leslie S. B. MacCoull, “An isopsephistic encomium on Saint Senas by Dioscorus of Aphrodito.” Zeitschrift für Papyrologie und Epigraphik 62 (1986): 51–53 for edition and commentary of this isopsephic encomium on St. Senas. Each line of the poem adds to 5680, potentially the anno mundi of the martyrdom of the saint, which would put it at AD 187.

Inscriften von Iasos 419: 1478 = ?
See Joel Kalvesmaki, “Isopsephic inscriptions from Iasos (Inscriften von Iasos 419) and Shnān (IGLS 1403),” Zeitschrift für Papyrologie und Epigraphik (forthcoming).

IGLS 1403: 2443 = Β[οήθει] Υ[ἱὸς ] Μ[ονο]γ[ενής]
2443 = ?
See Joel Kalvesmaki, “Isopsephic inscriptions from Iasos (Inscriften von Iasos 419) and Shnān (IGLS 1403),” Zeitschrift für Papyrologie und Epigraphik (forthcoming).

Olympiodoros, Commentary on Plato’s Alcibiades 105.17–106.1 (VI): εὖ λέγεις = 651 [!]
Undoubtedly cnαV is a scribal or editorial error for cνἡV. The punctuation of Westerink’s edition does not make it clear that this is Olympiodoros’s opinion, not Demokritos’s. The commentary takes place at ps.-Plato, Alcibiades 113d, concerning text not found in Burnet’s text.

Korkos church mosaic: μά = ?
Korkos church mosaic = μά = 941st year = not the date (AD 629/30) but isopsephy according to C. Contra this position are J. & L. Robert, 1978.

George Synkellos, Chron. 1.29c (IX): Θαλατθ = σελήνη = 301 [!]
<research this more; poss. three alphas in the name, and moon in accusative?> Purports to cite Alexander Polyhistor (fl. 1st c. BCE) citing Berossus (fl. 290 BCE), Frag. 1 (FHG II.497). Only Synkellos’s version of Alexander’s report includes any comment on isopsephy, in this case, of the Babylonian goddess’s name.

To be assigned dates, sorted

Inscr. Phrygia 177a1–3 (?): Γάβιος = ἅγιος = ἀγαθός [= 284]
The observation is called explicitly isopsephos. Edited in Anat. Stud. 29.1979, doc. 177. Reinhold Merkelbach and Josef Stauber, Steinepigramme aus dem griechischen Osten. Band 3: Der “Ferne Osten” und das Landesinnere bis zum Tauros. Munich/Leipzig: K. G. Saur, 2001. Robert, Louis. “Épitaphes d’Eumenia de Phrygie.” In Hellenica: Recueil d’épigraphie de numismatique et d’antiquités grecques. Paris: Adrien-Maisonneuve, 1960. 11:414–39.

Rami b. Abba, BTal. Meg. 15b (?): ברו = 208
In interpreting the we-rab of Esther 5:11, the rabbi teaches that it shows that Haman had 208 children. The Talmudic commentator, not Rami, calls the technique gematria. <my notes: R. Naḥman b. Isaac: defective from accounts for missing #8. What does this mean?>

Anonymous, Anthologia Graeca 11.334 (?): Δαμάγορᾰν = λοιμός [= 270]
Oliva, Pavel. “Στίχοι ἰσοψήφοι.” Eirene 33 (1997): 106–7.

IGRom 4.743 (?): Εὐμενία?

“Nechepso,” in Aetius 15.13.109–10 (?): Ἑστία = 516
The term refers to the name of a cure that weighed 516 drachmas.

Inschriften aus Kellia 208, 211 (?): ἅγιος = θεός = ἀγαθός = 284
See Łajtar, Adam. “Bemerkungen zu drei kürzlich veröffentlichten griechischen Inschriften aus der Spätantike.” Zeitschrift für Papyrologie und Epigraphik 114 (1996): 141–46. This same inscription is found in an undated version in a temple of Isis in upper Egypt: E. Bernand, ed., Les Inscriptions de Philae (Paris, 1969), no. 240. The editor reads the first line, incorrectly I think, as Ἢς ψῆφος instead of ἴσῳ ψῆφος.

MS belonging to Abp. Timothy of Alexandria: 26 cryptograms for the name of God and archangel Michael
See Budge <bib> 1.519, 2.1028.

bSuccah 28a: ?

bSuccah 52b: ?

bShabbat 7a: ?

Leo the Wise, CCAG 12.105 (IX): Riddle to find psephos of 20
φῶς = 1500
ἀγάπη = 903
In this ms, St. Petersburg, Bibl. Acad. Scient. XX Aa-8, f. 65v, four psephic riddles are presented. In the first, the reader is presented the letters αααγγεεεζθ, which add to 40. The reader is told to remove five letters so as to leave letters totaling 20. In the second riddle, the reader is given clues leading up to the answer “light,” one of the clues being “my psephos is 1500.” Two similar riddles are presented for “love.”

Anonymous, CCAG 4.54 (?): σταυρός = 1271
The brief anonymous text is undated and accompanies astrological and prognostic texts in the MS (Naples, II.C.33 [olim 34], f. 237r). The catalog entry in the CCAG merely indicates that the psephic equation is also equal to “the number of years that…” and no more is edited. The CCAG incorrectly edits the keyword as σ<w>τ<h`>ρ<o>ς.

Anonymous, CCAG 8.<get bib> (?): ? = 84
The fifteenth c. MS (Paris, gr. 2107, f. 129v) bears a brief anonymous treatise. The CCAG catalog entry reads the title as Αἴνιγμα ψηφικόν. The text begins and ends: Ἔχω τὸν ἑξῆς—γίνεται αὖθις πδV.

Anonymous, CCAG 6:45, 8.3:7–8 (?): Μωυσῆς = [1648?]
The two MSS (Paris, 1630, f. 73r and Vienna, hist. gr. 122, f. 95v) indicate very little, that the anonymous treatise deals with the psephic value of the name Moses.

Anonymous, CCAG 8.4:90 (?): On dividing the alphabet into isopsephic parts
The reader is told to divide the twenty-four letters into three groups of three equal psephic value (εἰς τρία μέρη ἴσοψηφα). MS: Paris, supp. gr. 920, f. 1r. Also possibly at Paris, gr. 1630, f. 101v (CCAG 8.3:9) and Paris, gr. 920, f. 1r (CCAG ?).

Bythinia grave inscription, Kyzikos 256 (?): Διλίπορις = 514
Similar in formulation to Sybilline Or. 1.141–46, but here the dead offers his name as the answer. See J. H. Mordtmann, Metrische Inscriften, 18–19; idem, Zur Epigraphik von Kyzikos 256, B. Graef, Grabdenkmal, 80–86, Förster, Marcus Magus, 196–97 n. 88.

CIG 3.5113: Isopsephy at Maharrakah?

CIG 3.5119; Sitzungsberichte 8542: Isopsephy at Maharrakah?

P. Vindob. G 42406:
Harrauer, Christine and Hermann Harrauer. “Ein jüdischchristliches Amulett, P. Vindob. G 42406.” Wiener Studien 100 (1987): 185–99. Vorlage eines Papyrusblattes aus dem 5. Jh. n. Chr., auf dem einmal ein Symbol auffällt, das christliche Elemente mit dem heidnischen Kosmoszeichen kombiniert, und dessen Text als ganzes offensichtlich mit isopsephischen Buchstabenspekulationen operiert, wie sie der Valentinianer Markos betrieb. 58-02729.

Dongola inscription:
Jakobielski, S. “Monastery of the Holy Trinity at Old Dongola—A Short Archaeological Report.” In The Spirituality of Ancient Monasticism. Acts of the International Colloquium Held in Cracow-Tyniec, 16–19th November, 1984. Cracow, 1995. Pp. 35–45.

House in Ephesus:
Robert, Louis. “Dans une maison d’Éphèse, un serpent et un chiffre.” CRAI 1982 : 126–132.
Ἀμήν = 99
Robert, Louis. “Pas de date 109, mais le chiffre 99, isopséphie de Amen.” In Hellenica: Recueil d’épigraphie de numismatique et d’antiquités grecques. Paris: Adrien-Maisonneuve, 1960. 11:310–11.