The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

graph

All subjects (including unvalidated):

subject	book bibliographic info
black	Jouanna (2012) 230, 231, 232, 233, 234, 235, 236, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 249, 258, 335, 343
black, and golden, of face of anubis	Griffiths (1975) 11, 216
black, anthracinus	Radicke (2022) 427, 567
black, ater	Radicke (2022) 427
black, bile	van der EIjk (2005) 141, 159
black, bile in women	Jouanna (2012) 243
black, bile,	Kazantzidis and Spatharas (2012) 118, 215, 272
black, bulls	Stuckenbruck (2007) 96, 97
black, c. c.	Taylor (2012) 117
black, cleitus the	Cosgrove (2022) 128, 129, 130, 131
black, clifton	Hidary (2017) 37, 38, 46, 53, 269
black, clitus the	Naiden (2013) 68
black, cloak of isis	Griffiths (1975) 3, 128
black, clouds of night, routed, cf.	Griffiths (1975) 6
black, clouds of night, routed, ecstasies of supreme god	Griffiths (1975) 28, 335
black, clouds of night, routed, for priest	Griffiths (1975) 162
black, clouds of night, routed, gracious form	Griffiths (1975) 29
black, clouds of night, routed, one of pastophori has vision of god	Griffiths (1975) 27
black, clouds of night, routed, secret rites of holy night	Griffiths (1975) 278
black, clouds of night, routed, vision of initiate with sacred objects	Griffiths (1975) 27
black, clouds of night, routed, vision of osiris	Griffiths (1975) 342
black, clouds of night, routed, visions by night	Griffiths (1975) 13
black, colors	Goldman (2013) 12, 13, 15, 17, 18, 20, 21, 28, 29, 32, 35, 36, 64, 65, 76, 99, 100, 108, 110, 112, 113, 117, 118, 122, 123, 124, 125, 131, 132, 136, 141, 143, 144, 146, 152, 153, 156, 157, 158, 159
black, colour of animal victim	Ekroth (2013) 61, 62, 65, 81, 99, 101, 102, 103, 113, 133, 192
black, colour of animal victim, offerings coloured	Ekroth (2013) 109
black, death	Sneed (2022) 125
black, demeter of phigaleia	Steiner (2001) 91
black, described as soteres, in histria, in the sea	Jim (2022) 90
black, devil	Bremmer (2017) 382
black, diseases	Jouanna (2012) 236
black, dynast, abgar, the	Marek (2019) 547, 548
black, egyptians/ethiopians	Bremmer (2017) 139, 209, 230, 382
black, euxinus pontus sea	Baumann and Liotsakis (2022) 39, 202, 206
black, fiona c.	Kaplan (2015) 125, 131, 177
black, fringes, cloak of isis	Griffiths (1975) 3, 129
black, fringes, isis, cloak of	Griffiths (1975) 3, 129
black, fusca	Lynskey (2021) 131, 138, 142, 156, 212
black, garment, isis, cow as image of in procession, as gilded cow with	Griffiths (1975) 39
black, goddesses	Ekroth (2013) 110, 111, 222
black, hair color, brown or	Goldman (2013) 101, 117, 121, 122, 123, 124
black, hecate	Jim (2022) 244
black, hecate, daimones, of	Jim (2022) 244
black, isis, cloak of	Griffiths (1975) 3, 128
black, its knot, cloak of isis	Griffiths (1975) 3, 129
black, m.	Taylor (2012) 104, 181
black, magic	Tabbernee (2007) 361
black, magic, as explanation of curse tablets	Eidinow (2007) 307
black, niger	Radicke (2022) 409, 410, 427
black, now golden, with dogs neck, he carries heralds staff and anubis, first in procession of gods, messenger of celestial and infernal beings, with face now palm-branch, ibid.	Griffiths (1975) 216
black, of face of anubis, golden and	Griffiths (1975) 11, 216
black, olbia, sea, curses from	Eidinow (2007) 171, 172
black, olbia, sea, law in	Eidinow (2007) 317
black, olbia, sea, shared citizenship with miletos	Eidinow (2007) 278
black, plutarch, on cleitus the	Cosgrove (2022) 128, 129, 130, 131
black, ram skins for divinatory incubation, calchas, shrine at mt. drion, use of	Renberg (2017) 305, 314
black, sea	Bernabe et al (2013) 69 Blum and Biggs (2019) 108, 116, 130, 200, 201, 254 Edmonds (2019) 78, 130 Gagné (2020) 51, 54, 228, 229, 233, 243, 244, 247, 248, 251, 261, 301, 302, 310, 316 Gygax (2016) 183, 187 Heymans (2021) 2, 3 Huttner (2013) 41, 136, 203, 335 Klein and Wienand (2022) 48, 72, 121 Konig (2022) 227, 367 Manolaraki (2012) 102, 142, 157, 161 Papazarkadas (2011) 274 Parkins and Smith (1998) 227 Price Finkelberg and Shahar (2021) 25, 91, 178, 179 Raaflaub Ober and Wallace (2007) 119 Vlassopoulos (2021) 64, 69, 91, 140
black, sea and central mediterranean, colonial models of foundation, in the	Sweeney (2013) 68, 159, 201
black, sea andgreece, metal trade, between	Parkins and Smith (1998) 64, 66, 67
black, sea area, identity, of the greeks in the	Hallmannsecker (2022) 203, 204, 206, 208, 209, 210, 212, 214, 216, 217, 218, 219
black, sea area, indigenous populations, of the	Hallmannsecker (2022) 210
black, sea expedition of pericles	Parkins and Smith (1998) 56, 57
black, sea novels	Mheallaigh (2014) 62
black, sea region, acropolis of pantikapaion	Eidinow and Kindt (2015) 593, 594, 596
black, sea region, proseuche, prayer house, diaspora	Levine (2005) 1, 143, 164, 418
black, sea trade, coins, in	Parkins and Smith (1998) 58, 59
black, sea trade, elites, and	Parkins and Smith (1998) 67
black, sea, achilles, in	Kowalzig (2007) 302
black, sea, and expansion of roman empire, in	Parkins and Smith (1998) 61
black, sea, attic pottery in	Parkins and Smith (1998) 59, 61
black, sea, coins from	Parkins and Smith (1998) 58, 59
black, sea, colonisation	Parkins and Smith (1998) 54
black, sea, colonisation, of	Parkins and Smith (1998) 54
black, sea, grain trade	Parkins and Smith (1998) 54, 56, 57, 58, 59, 61, 123, 124, 125
black, sea, grain trade, athenian, with	Parkins and Smith (1998) 54, 56, 57, 58, 59, 61
black, sea, greeks, colonise	Parkins and Smith (1998) 54
black, sea, herakleia pontike	Eidinow (2007) 261
black, sea, landscape	Konig (2022) 23, 24, 25, 26, 27, 37, 38, 48, 49, 52, 53, 58, 67, 114, 115, 163, 165, 166, 168, 169, 170, 171, 172, 174, 176, 204, 214, 215, 216, 217, 232, 236, 237, 238, 241, 289, 294, 295, 299
black, sea, metal trade	Parkins and Smith (1998) 64, 66, 67
black, sea, metalwork, produced in	Parkins and Smith (1998) 66, 67
black, sea, pericles’ expedition	Parkins and Smith (1998) 56, 57
black, sea, petra on the	Marek (2019) 384
black, sea, pontus euxinus, see also euxine	Bianchetti et al (2015) 5, 7, 145, 146, 259
black, sea, pottery, attic, in	Parkins and Smith (1998) 59, 61
black, sea, see also pontus euxinus	Bianchetti et al (2015) 12, 20, 22, 28, 29, 30, 91
black, sea, slave trade	Parkins and Smith (1998) 67, 68
black, sea, slave trade, in	Parkins and Smith (1998) 67, 68
black, sea, tribute, as form of trade, in	Parkins and Smith (1998) 66, 67
black, slaves, popularity in athens of	Isaac (2004) 176, 212
black, stars and half-moon on, isis, cloak of	Griffiths (1975) 4, 130
black, stars on, cloak of isis	Griffiths (1975) 4, 130
black, stone	Gaifman (2012) 110, 111, 112, 113, 114, 115, 116, 117, 118, 178
black, vulture, fowl, birds	Rosenblum (2016) 11
black, with knot, isis, cloak of	Griffiths (1975) 3, 129
black, yellow	Jouanna (2012) 230, 233, 246, 335, 343
black/white, dichotomy	Gruen (2011) 203, 206
blackness, anaxagoras, theory of snow's	Williams (2012) 155
blackness, ethiopians and	Gruen (2011) 202, 203
blackness, moral and physical	Ashbrook Harvey et al (2015) 240, 241
blackness, slavery, dissociated from	Gruen (2011) 210, 211
blacks, as slaves	Isaac (2004) 176, 212
blacks, bronzes, depicting	Gruen (2011) 211, 212, 213, 214, 215
blacks, head vases, depicting	Gruen (2011) 211, 212
blacks, in ancient literature	Isaac (2004) 4, 80
blacks, terra-cotta masks, depicting	Gruen (2011) 211, 212
blacks, vase paintings, depicting	Gruen (2011) 212, 213
‘black, bedroom, box’, as	Pinheiro et al (2012a) 177
“black, ”, as ink, biography, bios	Birnbaum and Dillon (2020) 91, 159

List of validated texts:

10 validated results for "black"

1. Hesiod, Works And Days, 509-511 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Black Sea • Black Sea, landscape

Found in books: Gagné (2020) 229; Konig (2022) 27

509. πολλὰς δὲ δρῦς ὑψικόμους ἐλάτας τε παχείας'510. οὔρεος ἐν βήσσῃς πιλνᾷ χθονὶ πουλυβοτείρῃ 511. ἐμπίπτων, καὶ πᾶσα βοᾷ τότε νήριτος ὕλη. '. None

509. I think. You’ll be at ease until pale spring,'510. Nor will you gape at others – rather they’ll 511. Have need of you. Keep at your furrowing '. None

2. Homeric Hymns, To Demeter, 272 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Athenian, black-figure vase-painting • Black Sea, landscape

Found in books: Konig (2022) 23; Papadodima (2022) 63

272. With ambrosia as though he were the kin''. None

3. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Black Sea • Black Sea (see also Pontus Euxinus) • Calchas, shrine at Mt. Drion, use of black ram skins for divinatory incubation • colour of animal victim, black • lekythoi, ceramic, black-figure, with eidôla

Found in books: Bianchetti et al (2015) 28; Ekroth (2013) 62; Gagné (2020) 228; Renberg (2017) 305; Rutter and Sparkes (2012) 148

4. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Achilles, in Black Sea • Black Sea

Found in books: Gagné (2020) 233; Kowalzig (2007) 302

5. Herodotus, Histories, 5.94 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Achilles, in Black Sea • Black Sea

Found in books: Kowalzig (2007) 302; Price Finkelberg and Shahar (2021) 91

5.94. οὕτω μὲν τοῦτο ἐπαύσθη. Ἱππίῃ δὲ ἐνθεῦτεν ἀπελαυνομένῳ ἐδίδου μὲν Ἀμύντης ὁ Μακεδόνων βασιλεὺς Ἀνθεμοῦντα, ἐδίδοσαν δὲ Θεσσαλοὶ Ἰωλκόν. ὁ δὲ τούτων μὲν οὐδέτερα αἱρέετο, ἀνεχώρεε δὲ ὀπίσω ἐς Σίγειον, τὸ εἷλε Πεισίστρατος αἰχμῇ παρὰ Μυτιληναίων, κρατήσας δὲ αὐτοῦ κατέστησε τύραννον εἶναι παῖδα τὸν ἑωυτοῦ νόθον Ἡγησίστρατον, γεγονότα ἐξ Ἀργείης γυναικός, ὃς οὐκ ἀμαχητὶ εἶχε τὰ παρέλαβε παρὰ Πεισιστράτου. ἐπολέμεον γὰρ ἔκ τε Ἀχιλληίου πόλιος ὁρμώμενοι καὶ Σιγείου ἐπὶ χρόνον συχνὸν Μυτιληναῖοί τε καὶ Ἀθηναῖοι, οἳ μὲν ἀπαιτέοντες τὴν χώρην, Ἀθηναῖοι δὲ οὔτε συγγινωσκόμενοι ἀποδεικνύντες τε λόγῳ οὐδὲν μᾶλλον Αἰολεῦσι μετεὸν τῆς Ἰλιάδος χώρης ἢ οὐ καὶ σφίσι καὶ τοῖσι ἄλλοισι, ὅσοι Ἑλλήνων συνεπρήξαντο Μενέλεῳ τὰς Ἑλένης ἁρπαγάς.''. None

5.94. His plan, then, came to nothing, and Hippias was forced to depart. Amyntas king of the Macedonians offered him Anthemus, and the Thessalians Iolcus, but he would have neither. He withdrew to Sigeum, which Pisistratus had taken at the spear's point from the Mytilenaeans and where he then established as tyrant Hegesistratus, his own bastard son by an Argive woman. Hegesistratus, however, could not keep what Pisistratus had given him without fighting, ,for there was constant war over a long period of time between the Athenians at Sigeum and the Mytilenaeans at Achilleum. The Mytilenaeans were demanding the place back, and the Athenians, bringing proof to show that the Aeolians had no more part or lot in the land of Ilium than they themselves and all the other Greeks who had aided Menelaus to avenge the rape of Helen, would not consent. "". None

6. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Black Sea • Black Sea,, metal trade • metal trade, between Black Sea andGreece • metalwork, produced in Black Sea • tribute, as form of trade, in Black Sea

Found in books: Parkins and Smith (1998) 66; Price Finkelberg and Shahar (2021) 25

7. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • bile, black • black

Found in books: Jouanna (2012) 240; van der EIjk (2005) 159

8. New Testament, Acts, 13.14-13.15 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Black, Clifton • proseuche (prayer house), Diaspora, Black Sea region

Found in books: Hidary (2017) 269; Levine (2005) 1, 418

13.14. Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. 13.15. μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε.''. None

13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."''. None

9. Apuleius, The Golden Ass, 3.23, 4.13, 11.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Black Sea, landscape • Night, black clouds of, routed, ecstasies of supreme god • Night, black clouds of, routed, vision of Osiris • black-and-white costumes • colors, black

Found in books: Goldman (2013) 153; Griffiths (1975) 335, 342; Konig (2022) 171, 176; Stephens and Winkler (1995) 323

11.3. In this way the divine majesty persuaded me in my sleep. Whereupon I went to the priest and declared all that I had seen. Then I fasted for ten days, according to the custom, and of my own free will I abstained longer than I had been commanded. And verily I did not repent of the pain I had gone through and of the charges I had undertaken. This was because the divine providence had seen to it that I gained much money in pleading of causes. Finally, after a few days, the great god Osiris appeared to me at night, not disguised in any other form, but in his own essence. He commanded me to be an advocate in the court, and not fear the slander and envy of ill persons who begrudged me by for the religion which I had attained by much labor. Moreover, he would not suffer that I should be any longer of the number of his priests, but he allotted me to one of the higher positions. And after he appointed me a place within the ancient temple, which had been erected in the time of Sulla, I executed my office in great joy and with a shaved head.'
11.3. When I had ended this prayer and discovered my complaints to the goddess, I happened to fall asleep. By and by appeared a divine and venerable face, worshipped even by the gods themselves. Then, little by little, I seemed to see the whole figure of her body, mounting out of the sea and standing before me. Wherefore I intend to describe her divine semblance, if the poverty of human speech will allow me, or if her divine power gives me eloquence to do so. First she had a great abundance of hair dispersed and scattered about her neck. On the crown of her head she bore many garlands interlaced with flowers. In the middle of her forehead was a compass like mirror, or resembling the light of the moon. In one of her hands she bore serpents, in the other, blades of grain. Her vestment was of fine silk of diverse colors, sometimes yellow, sometimes rosy, sometimes the color of flame. Her robe (which troubled my spirit sorely) was dark and obscure, and pleated in most subtle fashion at the skirts of her garments. Its fringe appeared comely. '. None

10. Strabo, Geography, 1.2.10, 1.2.39, 6.3.9
Tagged with subjects: • Black Sea • Calchas, shrine at Mt. Drion, use of black ram skins for divinatory incubation • biography (bios), “black,” as ink • colour of animal victim, black

Found in books: Birnbaum and Dillon (2020) 159; Ekroth (2013) 103; Gagné (2020) 54, 228, 244, 248; Heymans (2021) 2; Manolaraki (2012) 161; Renberg (2017) 305, 314

1.2.10. Being acquainted with Colchis, and the voyage of Jason to Aea, and also with the historical and fabulous relations concerning Circe and Medea, their enchantments and their various other points of resemblance, he feigns there was a relationship between them, notwithstanding the vast distance by which they were separated, the one dwelling in an inland creek of the Euxine, and the other in Italy, and both of them beyond the ocean. It is possible that Jason himself wandered as far as Italy, for traces of the Argonautic expedition are pointed out near the Ceraunian mountains, by the Adriatic, at the Posidonian Gulf, and the isles adjacent to Tyrrhenia. The Cyaneae, called by some the Symplegades, or Jostling Rocks, which render the passage through the Strait of Constantinople so difficult, also afforded matter to our poet. The actual existence of a place named Aea, stamped credibility upon his Aeaea; so did the Symplegades upon the Planctae, (the Jostling Rocks upon the Wandering Rocks) and the passage of Jason through the midst of them; in the same way Scylla and Charybdis accredited the passage of Ulysses past those rocks. In his time people absolutely regarded the Euxine as a kind of second ocean, and placed those who had crossed it in the same list with navigators who had passed the Pillars. It was looked upon as the largest of our seas, and was therefore par excellence styled the Sea, in the same way as Homer is called the Poet. In order therefore to be well received, it is probable he transferred the scenes from the Euxine to the ocean, so as not to stagger the general belief. And in my opinion those Solymi who possess the highest ridges of Taurus, lying between Lycia and Pisidia, and those who in their southern heights stand out most conspicuously to the dwellers on this side Taurus, and the inhabitants of the Euxine by a figure of speech, he describes as being beyond the ocean. For narrating the voyage of Ulysses in his ship, he says, But Neptune, traversing in his return From Ethiopia's sons, the mountain heights of Solyme, descried him from afar. Od. v. 282. It is probable he took his account of the one-eyed Cyclopae from Scythian history, for the Arimaspi, whom Aristaeus of Proconnesus describes in his Tales of the Arimaspi, are said to be distinguished by this peculiarity." "
1.2.39. If, however, the expedition to the Phasis, fitted out by Pelias, its return, and the conquest of several islands, have at the bottom any truth whatever, as all say they have, so also has the account of their wanderings, no less than those of Ulysses and Menelaus; monuments of the actual occurrence of which remain to this day elsewhere than in the writings of Homer. The city of Aea, close by the Phasis, is still pointed out. Aeetes is generally believed to have reigned in Colchis, the name is still common throughout the country, tales of the sorceress Medea are yet abroad, and the riches of the country in gold, silver, and iron, proclaim the motive of Jason's expedition, as well as of that which Phrixus had formerly undertaken. Traces both of one and the other still remain. Such is Phrixium, midway between Colchis and Iberia, and the Jasonia, or towns of Jason, which are everywhere met with in Armenia, Media, and the surrounding countries. Many are the witnesses to the reality of the expeditions of Jason and Phrixus at Sinope and its shore, at Propontis, at the Hellespont, and even at Lemnos. of Jason and his Colchian followers there are traces even as far as Crete, Italy, and the Adriatic. Callimachus himself alludes to it where he says, Aigleten Anaphe, Near to Laconian Thera. In the verses which commence, I sing how the heroes from Cytaean Aeeta, Return'd again to ancient Aemonia. And again concerning the Colchians, who, Ceasing to plough with oars the Illyrian Sea,Near to the tomb of fair Harmonia,Who was transform'd into a dragon's shape,Founded their city, which a Greek would callThe Town of Fugitives, but in their tongueIs Pola named. Some writers assert that Jason and his companions sailed high up the Ister, others say he sailed only so far as to be able to gain the Adriatic: the first statement results altogether from ignorance; the second, which supposes there is a second Ister having its source from the larger river of the same name, and discharging its waters into the Adriatic, is neither incredible nor even improbable." '
6.3.9. From Barium to the Aufidus River, on which is the Emporium of the Canusitae is four hundred stadia and the voyage inland to Emporium is ninety. Near by is also Salapia, the seaport of the Argyrippini. For not far above the sea (in the plain, at all events) are situated two cities, Canusium and Argyrippa, which in earlier times were the largest of the Italiote cities, as is clear from the circuits of their walls. Now, however, Argyrippa is smaller; it was called Argos Hippium at first, then Argyrippa, and then by the present name Arpi. Both are said to have been founded by Diomedes. And as signs of the dominion of Diomedes in these regions are to be seen the Plain of Diomedes and many other things, among which are the old votive offerings in the sanctuary of Athene at Luceria — a place which likewise was in ancient times a city of the Daunii, but is now reduced — and, in the sea near by, two islands that are called the Islands of Diomedes, of which one is inhabited, while the other, it is said, is desert; on the latter, according to certain narrators of myths, Diomedes was caused to disappear, and his companions were changed to birds, and to this day, in fact, remain tame and live a sort of human life, not only in their orderly ways but also in their tameness towards honorable men and in their flight from wicked and knavish men. But I have already mentioned the stories constantly told among the Heneti about this hero and the rites which are observed in his honor. It is thought that Sipus also was founded by Diomedes, which is about one hundred and forty stadia distant from Salapia; at any rate it was named Sepius in Greek after the sepia that are cast ashore by the waves. Between Salapia and Sipus is a navigable river, and also a large lake that opens into the sea; and the merchandise from Sipus, particularly grain, is brought down on both. In Daunia, on a hill by the name of Drium, are to be seen two hero-temples: one, to Calchas, on the very summit, where those who consult the oracle sacrifice to his shade a black ram and sleep in the hide, and the other, to Podaleirius, down near the base of the hill, this sanctuary being about one hundred stadia distant from the sea; and from it flows a stream which is a cure-all for diseases of animals. In front of this gulf is a promontory, Garganum, which extends towards the east for a distance of three hundred stadia into the high sea; doubling the headland, one comes to a small town, Urium, and off the headland are to be seen the Islands of Diomedes. This whole country produces everything in great quantity, and is excellent for horses and sheep; but though the wool is softer than the Tarantine, it is not so glossy. And the country is well sheltered, because the plains lie in hollows. According to some, Diomedes even tried to cut a canal as far as the sea, but left behind both this and the rest of his undertakings only half-finished, because he was summoned home and there ended his life. This is one account of him; but there is also a second, that he stayed here till the end of his life; and a third, the aforesaid mythical account, which tells of his disappearance in the island; and as a fourth one might set down the account of the Heneti, for they too tell a mythical story of how he in some way came to his end in their country, and they call it his apotheosis.'". None

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database