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.

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All subjects (including unvalidated):

subject	book bibliographic info
bone	Flynn (2018), Children in Ancient Israel: The Hebrew Bible and Mesopotamia in Comparative Perspective, 46, 51 Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 102, 116, 132, 133 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 328
bone, plates	McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 105
bone, plates, olbia	McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 105
bone, sacrum	Hitch (2017), Animal sacrifice in the ancient Greek world, 15, 43, 156, 158, 165, 166, 167
bone, tablets from olbia	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 83, 95
bone, tablets, olbia	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 218
bones	Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 100, 101, 102, 103, 104, 105, 107, 108, 109, 110, 111, 112, 113, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237 Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 213, 381 Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 54, 72, 73, 254, 261 Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 172, 174, 185, 307, 327, 334, 384, 385, 388, 399, 437, 449, 450, 459, 481, 482, 483, 484, 487, 488, 489, 523, 524 Hitch (2017), Animal sacrifice in the ancient Greek world, 15, 18, 22, 23, 29, 31, 41, 43, 46, 49, 51, 58, 67, 69, 93, 106, 156, 168 Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 334, 363, 736 Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 131, 141, 156, 160, 161, 162, 164, 167, 178 Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 98, 99 Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 57, 58, 191 Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 31, 101, 119, 120, 121
bones, and burial	McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 148, 150
bones, and possession, pebbles and	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 227
bones, animal	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 32 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 402 Schiffman (1983), Testimony and the Penal Code, 127
bones, at delphi	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 116, 117, 119
bones, body	Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 17, 223
bones, brought from, tegea, orestes	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 178, 300
bones, burials, and	McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 148, 150
bones, burned on altars, altars, assemblages of	Hitch (2017), Animal sacrifice in the ancient Greek world, 29, 31
bones, burned on, altars	Hitch (2017), Animal sacrifice in the ancient Greek world, 23
bones, burnt at sacrifices, animal	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 32
bones, classification, by	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 62, 63, 79, 216
bones, collected, burial	Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 459, 521, 525
bones, debris from dining, animal	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 37
bones, from jewish cemetary at bologna and, ambrose, exhumation of martyr	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 64
bones, giant	Rojas(2019), The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons, 30
bones, hero, bones,	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 49
bones, heroes/heroines, traffic in	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 388, 389
bones, holocausted, animal	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 80
bones, in ezekiel	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 146
bones, in funerary contexte, animal	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 230, 232
bones, in rome, temple of saturn, orestes’	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 211
bones, knucklebones,	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 119
bones, of geryon	Rojas(2019), The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons, 30, 33
bones, of hero	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 79, 94, 198, 211
bones, of joseph, son of jacob the patriarch	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 98
bones, of orestes	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 300
bones, of orestes, orestes	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 211
bones, orestes, his	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 211
bones, pebbles and	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 116, 117, 119
bones, pig	Altmann (2019), Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14, 59, 61, 79, 80, 81
bones, stable isotope analysis of	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 330
bones, study of	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 46
bones, theseus	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 670
bones, thigh-bones, animal	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 101, 115, 120, 201, 202, 230
bones, valley of drake, susanna, dry	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 73
bones, white, horse	Hitch (2017), Animal sacrifice in the ancient Greek world, 233
bones, wonder-culture, giant	Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 263, 264, 265
rhesus, bones, of rhegium	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 260

List of validated texts:

7 validated results for "bones"

1. Hebrew Bible, Leviticus, 11.9-11.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Pig, Bones • classification, by bones

Found in books: Altmann (2019), Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14, 61; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 62, 63

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11.9 אֶת־זֶה תֹּאכְלוּ מִכֹּל אֲשֶׁר בַּמָּיִם כֹּל אֲשֶׁר־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמַּיִם בַּיַּמִּים וּבַנְּחָלִים אֹתָם תֹּאכֵלוּ׃' '^11.11 וְשֶׁקֶץ יִהְיוּ לָכֶם מִבְּשָׂרָם לֹא תֹאכֵלוּ וְאֶת־נִבְלָתָם תְּשַׁקֵּצוּ׃ ^11.12 כֹּל אֲשֶׁר אֵין־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמָּיִם שֶׁקֶץ הוּא לָכֶם׃'' None

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11.9 These may ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them may ye eat. ^11.10 And all that have not fins and scales in the seas, and in the rivers, of all that swarm in the waters, and of all the living creatures that are in the waters, they are a detestable thing unto you, ^11.11 and they shall be a detestable thing unto you; ye shall not eat of their flesh, and their carcasses ye shall have in detestation. ^11.12 Whatsoever hath no fins nor scales in the waters, that is a detestable thing unto you.'' None

2. Hebrew Bible, Numbers, 19.14-19.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Bones • bones

Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 100, 104, 113; Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 487

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19.14 זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃ ^19.15 וְכֹל כְּלִי פָתוּחַ אֲשֶׁר אֵין־צָמִיד פָּתִיל עָלָיו טָמֵא הוּא׃ ^19.16 וְכֹל אֲשֶׁר־יִגַּע עַל־פְּנֵי הַשָּׂדֶה בַּחֲלַל־חֶרֶב אוֹ בְמֵת אוֹ־בְעֶצֶם אָדָם אוֹ בְקָבֶר יִטְמָא שִׁבְעַת יָמִים׃'' None

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19.14 This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days. ^19.15 And every open vessel, which hath no covering close-bound upon it, is unclean. ^19.16 And whosoever in the open field toucheth one that is slain with a sword, or one that dieth of himself, or a bone of a man, or a grave, shall be unclean seven days.'' None

3. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Pig, Bones • bone

Found in books: Altmann (2019), Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14, 59; Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 132, 133

4. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • bones • bones, in Ezekiel

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 146; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 31

5. Herodotus, Histories, 1.66-1.68, 4.35 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Orestes, bones of • Orestes, bones of Orestes • Tegea, Orestes bones brought from • altars, bones burned on • animal bones, thigh-bones • bones • bones, of hero • heroes/heroines, traffic in bones

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 388; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 201, 202, 211; Hitch (2017), Animal sacrifice in the ancient Greek world, 23; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 178, 300

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1.66 οὕτω μὲν μεταβαλόντες εὐνομήθησαν, τῷ δὲ Λυκούργῳ τελευτήσαντι ἱρὸν εἱσάμενοι σέβονται μεγάλως. οἷα δὲ ἐν τε χώρῃ ἀγαθῇ καὶ πλήθεϊ οὐκ ὀλίγων ἀνδρῶν, ἀνά τε ἔδραμον αὐτίκα καὶ εὐθηνήθησαν, καὶ δή σφι οὐκέτι ἀπέχρα ἡσυχίην ἄγειν, ἀλλὰ καταφρονήσαντες Ἀρκάδων κρέσσονες εἶναι ἐχρηστηριάζοντο ἐν Δελφοῖσι ἐπὶ πάσῃ τῇ Ἀρκάδων χωρῇ. ἡ δὲ Πυθίη σφι χρᾷ τάδε. Ἀρκαδίην μʼ αἰτεῖς· μέγα μʼ αἰτεῖς· οὐ τοι δώσω. πολλοὶ ἐν Ἀρκαδίῃ βαλανηφάγοι ἄνδρες ἔασιν, οἵ σʼ ἀποκωλύσουσιν. ἐγὼ δὲ τοι οὔτι μεγαίρω· δώσω τοί Τεγέην ποσσίκροτον ὀρχήσασθαι καὶ καλὸν πεδίον σχοίνῳ διαμετρήσασθαι. ταῦτα ὡς ἀπενειχθέντα ἤκουσαν οἱ Λακεδαιμόνιοι,Ἀρκάδων μὲν τῶν ἄλλων ἀπείχοντο, οἳ δὲ πέδας φερόμενοι ἐπὶ Τεγεήτας ἐστρατεύοντο, χρησμῷ κιβδήλῳ πίσυνοι, ὡς δὴ ἐξανδραποδιούμενοι τοὺς Τεγεήτας. ἑσσωθέντες δὲ τῇ συμβολῇ, ὅσοι αὐτῶν ἐζωγρήθησαν, πέδας τε ἔχοντες τὰς ἐφέροντο αὐτοὶ καὶ σχοίνῳ διαμετρησάμενοι τὸ πεδίον τὸ Τεγεητέων ἐργάζοντο. αἱ δὲ πέδαι αὗται ἐν τῇσι ἐδεδέατο ἔτι καὶ ἐς ἐμὲ ἦσαν σόαι ἐν Τεγέῃ περὶ τὸν νηὸν τῆς Ἀλέης Ἀθηναίης κρεμάμεναι. ^1.67 κατὰ μὲν δὴ τὸν πρότερον πόλεμον συνεχέως αἰεὶ κακῶς ἀέθλεον πρὸς τοὺς Τεγεήτας, κατὰ δὲ τὸν κατὰ Κροῖσον χρόνον καὶ τὴν Ἀναξανδρίδεώ τε καὶ Ἀρίστωνος βασιληίην ἐν Λακεδαίμονι ἤδη οἱ Σπαρτιῆται κατυπέρτεροι τῷ πολέμῳ ἐγεγόνεσαν, τρόπῳ τοιῷδε γενόμενοι. ἐπειδὴ αἰεὶ τῷ πολέμῳ ἑσσοῦντο ὑπὸ Τεγεητέων, πέμψαντες θεοπρόπους ἐς Δελφοὺς ἐπειρώτων τίνα ἂν θεῶν ἱλασάμενοι κατύπερθε τῷ πολέμῳ Τεγεητέων γενοίατο. ἡ δὲ Πυθίη σφι ἔχρησε τὰ Ὀρέστεω τοῦ Ἀγαμέμνονος ὀστέα ἐπαγαγομένους. ὡς δὲ ἀνευρεῖν οὐκ οἷοί τε ἐγίνοντο τὴν θήκην τοῦ Ὀρέστεω ἔπεμπον αὖτις τὴν ἐς θεὸν ἐπειρησομένους τὸν χῶρον ἐν τῷ κέοιτο Ὀρέστης. εἰρωτῶσι δὲ ταῦτα τοῖσι θεοπρόποισι λέγει ἡ Πυθίη τάδε. ἔστι τις Ἀρκαδίης Τεγέη λευρῷ ἐνὶ χώρῳ, ἔνθʼ ἄνεμοι πνείουσι δύω κρατερῆς ὑπʼ ἀνάγκης, καὶ τύπος ἀντίτυπος, καὶ πῆμʼ ἐπὶ πήματι κεῖται. ἔνθʼ Ἀγαμεμνονίδην κατέχει φυσίζοος αἶα, τὸν σὺ κομισσάμενος Τεγέης ἐπιτάρροθος ἔσσῃ. ὡς δὲ καὶ ταῦτα ἤκουσαν οἱ Λακεδαιμόνιοι, ἀπεῖχον τῆς ἐξευρέσιος οὐδὲν ἔλασσον, πάντα διζήμενοι, ἐς οὗ δὴ Λίχης τῶν ἀγαθοεργῶν καλεομένων Σπαρτιητέων ἀνεῦρε, οἱ δὲ ἀγαθοεργοὶ εἰσὶ τῶν ἀστῶν, ἐξιόντες ἐκ τῶν ἱππέων αἰεὶ οἱ πρεσβύτατοι, πέντε ἔτεος ἑκάστου· τοὺς δεῖ τοῦτὸν τὸν ἐνιαυτόν, τὸν ἂν ἐξίωσι ἐκ τῶν ἱππέων, Σπαρτιητέων τῷ κοινῷ διαπεμπομένους μὴ ἐλινύειν ἄλλους ἄλλῃ. ^1.68 τούτων ὦν τῶν ἀνδρῶν Λίχης ἀνεῦρε ἐν Τεγέῃ καὶ συντυχίῃ χρησάμενος καὶ σοφίῃ. ἐούσης γὰρ τοῦτον τὸν χρόνον ἐπιμιξίης πρὸς τοὺς Τεγεήτας, ἐλθὼν ἐς χαλκήιον ἐθηεῖτο σίδηρον ἐξελαυνόμενον, καὶ ἐν θώματι ἦν ὀρέων τὸ ποιεόμενον. μαθὼν, δέ μιν ὁ χαλκεὺς ἀποθωμάζοντα εἶπε παυσάμενος τοῦ ἔργου “ἦ κου ἄν, ὦ ξεῖνε Λάκων εἴ περ εἶδες τό περ ἐγώ, κάρτα ἂν ἐθώμαζες, ὅκου νῦν οὕτω τυγχάνεις θῶμα ποιεύμενος τὴν ἐργασίην τοῦ σιδήρου. ἐγὼ γὰρ ἐν τῇδε θέλων τῇ αὐλῇ φρέαρ ποιήσασθαι, ὀρύσσων ἐπέτυχον σορῷ ἑπταπήχεϊ· ὑπὸ δὲ ἀπιστίης μὴ μὲν γενέσθαι μηδαμὰ μέζονας ἀνθρώπους τῶν νῦν ἄνοιξα αὐτὴν καὶ εἶδον τὸν νεκρὸν μήκεϊ ἴσον ἐόντα τῇ σορῷ· μετρήσας δὲ συνέχωσα ὀπίσω.” ὃ μὲν δή οἱ ἔλεγε τά περ ὀπώπεε, ὁ δὲ ἐννώσας τὰ λεγόμενα συνεβάλλετο τὸν Ὀρέστεα κατὰ τὸ θεοπρόπιον τοῦτον εἶναι, τῇδε συμβαλλόμενος· τοῦ χαλκέος δύο ὁρέων φύσας τοὺς ἀνέμους εὕρισκε ἐόντας, τὸν δὲ ἄκμονα καὶ τὴν σφῦραν τόν τε τύπον καὶ τὸν ἀντίτυπον, τὸν δὲ ἐξελαυνόμενον σίδηρον τὸ πῆμα ἐπὶ πήματι κείμενον, κατὰ τοιόνδε τι εἰκάζων, ὡς ἐπὶ κακῷ ἀνθρώπου σίδηρος ἀνεύρηται. συμβαλόμενος δὲ ταῦτα καὶ ἀπελθὼν ἐς Σπάρτην ἔφραζε Λακεδαιμονίοσσι πᾶν τὸ πρῆγμα. οἳ δὲ ἐκ λόγου πλαστοῦ ἐπενείκαντὲς οἱ αἰτίην ἐδίωξαν. ὁ δὲ ἀπικόμενος ἐς Τεγέην καὶ φράζων τὴν ἑωυτοῦ συμφορὴν πρὸς τὸν χαλκέα ἐμισθοῦτο παρʼ οὐκ ἐκδιδόντος τὴν αὐλήν· χρόνῳ δὲ ὡς ἀνέγνωσε, ἐνοικίσθη, ἀνορύξας δὲ τὸν τάφον καὶ τὰ ὀστέα συλλέξας οἴχετο φέρων ἐς Σπάρτην. καὶ ἀπὸ τούτου τοῦ χρόνου, ὅκως πειρῴατο ἀλλήλων, πολλῷ κατυπέρτεροι τῷ πολέμῳ ἐγίνοντο οἱ Λακεδαιμόνιοι· ἤδη δέ σφι καὶ ἡ πολλὴ τῆς Πελοποννήσου ἦν κατεστραμμένη. ^4.35 αὗται μὲν δὴ ταύτην τιμὴν ἔχουσι πρὸς τῶν Δήλου οἰκητόρων. φασὶ δὲ οἱ αὐτοὶ οὗτοι καὶ τὴν Ἄργην τε καὶ τὴν Ὦπιν ἐούσας παρθένους ἐξ Ὑπερβορέων κατὰ τοὺς αὐτοὺς τούτους ἀνθρώπους πορευομένας ἀπικέσθαι ἐς Δῆλον ἔτι πρότερον Ὑπερόχης τε καὶ Λαοδίκης. ταύτας μέν νυν τῇ Εἰλειθυίῃ ἀποφερούσας ἀντὶ τοῦ ὠκυτόκου τὸν ἐτάξαντο φόρον ἀπικέσθαι, τὴν δὲ Ἄργην τε καὶ τὴν Ὦπιν ἅμα αὐτοῖσι θεοῖσι ἀπικέσθαι λέγουσι καὶ σφι τιμὰς ἄλλας δεδόσθαι πρὸς σφέων· καὶ γὰρ ἀγείρειν σφι τὰς γυναῖκας ἐπονομαζούσας τὰ οὐνόματα ἐν τῷ ὕμνῳ τόν σφι Ὠλὴν ἀνὴρ Λύκιος ἐποίησε, παρὰ δὲ σφέων μαθόντας νησιώτας τε καὶ Ἴωνας ὑμνέειν Ὦπίν τε καὶ Ἄργην ὀνομάζοντάς τε καὶ ἀγείροντας ʽοὗτος δὲ ὁ Ὠλὴν καὶ τοὺς ἄλλους τοὺς παλαιοὺς ὕμνους ἐποίησε ἐκ Λυκίης ἐλθὼν τοὺς ἀειδομένους ἐν Δήλᾠ, καὶ τῶν μηρίων καταγιζομένων ἐπὶ τῷ βωμῷ τὴν σποδὸν ταύτην ἐπὶ τὴν θήκην τῆς Ὤπιός τε καὶ Ἄργης ἀναισιμοῦσθαι ἐπιβαλλομένην. ἡ δὲ θήκη αὐτέων ἐστὶ ὄπισθε τοῦ Ἀρτεμισίου, πρὸς ἠῶ τετραμμένη, ἀγχοτάτω τοῦ Κηίων ἱστιητορίου.'' None

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1.66 Thus they changed their bad laws to good ones, and when Lycurgus died they built him a temple and now worship him greatly. Since they had good land and many men, they immediately flourished and prospered. They were not content to live in peace, but, confident that they were stronger than the Arcadians, asked the oracle at Delphi about gaining all the Arcadian land. ,She replied in hexameter: 1.67 In the previous war the Lacedaemonians continually fought unsuccessfully against the Tegeans, but in the time of Croesus and the kingship of Anaxandrides and Ariston in Lacedaemon the Spartans had gained the upper hand. This is how: ,when they kept being defeated by the Tegeans, they sent ambassadors to Delphi to ask which god they should propitiate to prevail against the Tegeans in war. The Pythia responded that they should bring back the bones of Orestes, son of Agamemnon. ,When they were unable to discover Orestes\' tomb, they sent once more to the god to ask where he was buried. The Pythia responded in hexameter to the messengers: ,1.68 It was Lichas, one of these men, who found the tomb in Tegea by a combination of luck and skill. At that time there was free access to Tegea, so he went into a blacksmith's shop and watched iron being forged, standing there in amazement at what he saw done. ,The smith perceived that he was amazed, so he stopped what he was doing and said, “My Laconian guest, if you had seen what I saw, then you would really be amazed, since you marvel so at ironworking. ,I wanted to dig a well in the courtyard here, and in my digging I hit upon a coffin twelve feet long. I could not believe that there had ever been men taller than now, so I opened it and saw that the corpse was just as long as the coffin. I measured it and then reburied it.” So the smith told what he had seen, and Lichas thought about what was said and reckoned that this was Orestes, according to the oracle. ,In the smith's two bellows he found the winds, hammer and anvil were blow upon blow, and the forging of iron was woe upon woe, since he figured that iron was discovered as an evil for the human race. ,After reasoning this out, he went back to Sparta and told the Lacedaemonians everything. They made a pretence of bringing a charge against him and banishing him. Coming to Tegea, he explained his misfortune to the smith and tried to rent the courtyard, but the smith did not want to lease it. ,Finally he persuaded him and set up residence there. He dug up the grave and collected the bones, then hurried off to Sparta with them. Ever since then the Spartans were far superior to the Tegeans whenever they met each other in battle. By the time of Croesus' inquiry, the Spartans had subdued most of the Peloponnese . " ^4.35 In this way, then, these maidens are honored by the inhabitants of Delos. These same Delians relate that two virgins, Arge and Opis, came from the Hyperboreans by way of the aforesaid peoples to Delos earlier than Hyperoche and Laodice; ,these latter came to bring to Eileithyia the tribute which they had agreed to pay for easing child-bearing; but Arge and Opis, they say, came with the gods themselves, and received honors of their own from the Delians. ,For the women collected gifts for them, calling upon their names in the hymn made for them by Olen of Lycia; it was from Delos that the islanders and Ionians learned to sing hymns to Opis and Arge, calling upon their names and collecting gifts (this Olen, after coming from Lycia, also made the other and ancient hymns that are sung at Delos). ,Furthermore, they say that when the thighbones are burnt in sacrifice on the altar, the ashes are all cast on the burial-place of Opis and Arge, behind the temple of Artemis, looking east, nearest the refectory of the people of Ceos. '' None

6. Hebrew Bible, Daniel, 12.2 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Bones • bones

Found in books: Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 524; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 31

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12.2 וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃'' None

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12.2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence.'' None

7. Pausanias, Description of Greece, 4.32.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • bones, hero bones • bones, of hero

Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 49; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 79

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4.32.3 καὶ Ἀριστομένους δὲ μνῆμά ἐστιν ἐνταῦθα· οὐ κενὸν δὲ εἶναι τὸ μνῆμα λέγουσιν, ἀλλʼ ἐρομένου μου τρόπον τε ὅντινα καὶ ὁπόθεν Ἀριστομένους κομίσαιντο τὰ ὀστᾶ, μεταπέμψασθαι μὲν ἐκ Ῥόδου φασί, τὸν δὲ ἐν Δελφοῖς θεὸν τὸν κελεύσαντα εἶναι. πρός τε δὴ τούτοις ἐδίδασκόν με ὁποῖα ἐπὶ τῷ τάφῳ δρῶσι. ταῦρον ὅντινα ἐναγίζειν μέλλουσιν, ἀγαγόντες ἐπὶ τὸ μνῆμα ἔδησαν πρὸς τὸν ἑστηκότα ἐπὶ τῷ τάφῳ κίονα· ὁ δὲ ἅτε ἄγριος καὶ ἀήθης δεσμῶν οὐκ ἐθέλει μένειν· θορυβουμένῳ δέ οἱ καὶ σκιρτῶντι ἢν ὁ κίων κινηθῇ, Μεσσηνίοις ἐστὶν αἴσιον, οὐ κινηθέντος δὲ ἀσύμφορα ἐπαγγέλλει τὸ σημεῖον.'' None

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4.32.3 There is also the tomb of Aristomenes here. They say that it is not a cenotaph, but when I asked whence and in what manner they recovered the bones of Aristomenes, they said that they sent to Rhodes for them, and that it was the god of Delphi who ordered it. They also instructed me in the nature of the rites carried out at the tomb. The bull which is to be offered to the dead man is brought to the tomb and bound to the pillar which stands upon the grave. Being fierce and unused to bonds he will not stand; and if the pillar is moved by his struggles and bounds, it is a good omen to the Messenians, but if the pillar is not moved the sign portends misfortune.'' None

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Tiresias: The Ancient Mediterranean Religions Source Database