The Ancient Mediterranean Religions Index Database

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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
burkert, w.	Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 44, 50 Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 9, 10, 23, 25, 26, 29, 30, 31, 38, 48, 50, 51, 53, 54, 63, 65, 68, 78, 83, 84, 85, 86, 87, 91, 94, 96, 97, 98, 124, 125, 128, 130, 135, 143, 157, 160, 165, 166, 167, 171, 175, 184, 245, 253, 254, 259, 260, 273, 274, 276, 295, 299, 324, 326, 327, 329, 330, 336, 338, 339, 340, 341, 342, 346, 348, 349, 350, 351, 353, 354, 355, 356, 357, 358, 371, 376, 377, 381, 389, 394, 401, 436, 454, 455 Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 31 Dillon and Timotin (2015), Platonic Theories of Prayer, 108 Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 225 Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 115, 223, 227 Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 119 Huffman (2019), A History of Pythagoreanism, 15, 59, 81, 91, 93, 94, 95, 96, 98, 99, 100, 101, 102, 103, 104, 105, 279, 335, 336, 532, 579 Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 3 Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 292 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 12, 13, 15, 17, 18, 19, 20, 22, 23, 28, 36, 51, 60, 81, 82, 83, 85, 86, 87, 88, 89, 90, 91, 108, 113, 118, 125, 130, 132, 136, 149, 151, 176, 181, 185, 201, 209, 229, 235, 243, 257, 275, 278, 321 Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 9, 249, 286 Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 33 Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 339 Tor (2017), Mortal and Divine in Early Greek Epistemology, 9, 153, 243, 270, 352, 353
burkert, walter	Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 12, 21, 24, 28, 63, 112 Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 42 Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 123, 141, 173, 218, 282, 297, 358, 360, 362, 376, 377, 378, 379, 384, 388, 389, 390, 464, 467, 471, 472, 478, 496, 526, 594, 610, 613 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 96, 98, 293 Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 159 Hitch (2017), Animal sacrifice in the ancient Greek world, 147, 181, 184, 229 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 13, 22, 23, 29, 81, 280, 282 Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 3, 65, 66 Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 31, 262, 266, 271 Legaspi (2018), Wisdom in Classical and Biblical Tradition, 117, 143 Long (2019), Immortality in Ancient Philosophy, 19 MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 22 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 92 McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 80 Meinel (2015), Pollution and Crisis in Greek Tragedy, 55, 173 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 21, 28, 51, 61, 65, 93, 121, 142, 153, 159, 165, 191, 212, 258, 337 Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 367, 371, 396 Wolfsdorf (2020), Early Greek Ethics, 4, 6, 7, 9, 15, 16, 173, 596, 599, 601, 702, 707
burkert, walter, on olympia	Hitch (2017), Animal sacrifice in the ancient Greek world, 189

List of validated texts:

19 validated results for "burkert"

1. Hesiod, Works And Days, 166-171 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter

Found in books: Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14; Wolfsdorf (2020), Early Greek Ethics, 596

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166 ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε,'¹⁶⁷ τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας ¹⁶⁸ Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. ¹⁶⁹ Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς ¹⁶⁹ ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. ¹⁶⁹ τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. ¹⁶⁹ τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. ¹⁶⁹ τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. ¹⁷⁰ καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες ¹⁷¹ ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, ' None

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166 And dreadful battles vanquished some of these,'¹⁶⁷ While some in Cadmus’ Thebes, while looking for ¹⁶⁸ The flocks of Oedipus, found death. The sea ¹⁶⁹ Took others as they crossed to Troy fight ¹⁷⁰ For fair-tressed Helen. They were screened as well ¹⁷¹ In death. Lord Zeus arranged it that they might ' None

2. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter

Found in books: Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 44; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 379, 472; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 28

3. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Burkert, W.

Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 9, 54, 128; Tor (2017), Mortal and Divine in Early Greek Epistemology, 153

^b7 And now I will turn to another tale and point the way. . . . Once they say that he Pythagoras) was passing by when a dog was being beaten and spoke this word: Stop! don\'t beat it! For it is the soul of a friend that I recognised when I heard its voice.""'' None

4. Herodotus, Histories, 2.81, 6.68 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter

Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 130; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 159; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 28; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 22

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2.81 ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος. ^6.68 ἀπικομένῃ δὲ τῇ μητρὶ ἐσθεὶς ἐς τὰς χεῖράς οἱ τῶν σπλάγχνων κατικέτευε, τοιάδε λέγων. “ὦ μῆτερ, θεῶν σε τῶν τε ἄλλων καταπτόμενος ἱκετεύω καὶ τοῦ ἑρκείου Διὸς τοῦδε φράσαι μοι τὴν ἀληθείην, τίς μευ ἐστὶ πατὴρ ὀρθῷ λόγῳ. Λευτυχίδης μὲν γὰρ ἔφη ἐν τοῖσι νείκεσι λέγων κυέουσάν σε ἐκ τοῦ προτέρου ἀνδρὸς οὕτω ἐλθεῖν παρὰ Ἀρίστωνα· οἱ δὲ καὶ τὸν ματαιότερον λόγον λέγοντες φασί σε ἐλθεῖν παρὰ τῶν οἰκετέων τὸν ὀνοφορβόν, καὶ ἐμὲ ἐκείνου εἶναι παῖδα. ἐγώ σε ὦν μετέρχομαι τῶν θεῶν εἰπεῖν τὠληθές· οὔτε γάρ, εἴ περ πεποίηκάς τι τῶν λεγομένων, μούνη δὴ πεποίηκας, μετὰ πολλέων δέ· ὅ τε λόγος πολλὸς ἐν Σπάρτῃ ὡς Ἀρίστωνι σπέρμα παιδοποιὸν οὐκ ἐνῆν· τεκεῖν γὰρ ἄν οἱ καὶ τὰς προτέρας γυναῖκας.”'' None

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2.81 They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this. ^6.68 When she came in, he put some of the entrails in her hands and entreated her, saying, “Mother, appealing to Zeus of the household and to all the other gods, I beseech you to tell me the truth. Who is my father? Tell me truly. ,Leotychides said in the disputes that you were already pregt by your former husband when you came to Ariston. Others say more foolishly that you approached to one of the servants, the ass-keeper, and that I am his son. ,I adjure you by the gods to speak what is true. If you have done anything of what they say, you are not the only one; you are in company with many women. There is much talk at Sparta that Ariston did not have child-bearing seed in him, or his former wives would have given him children.” '' None

5. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Burkert, Walter

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 117

^4c Naxos, he was working there on our land. Now he got drunk, got angry with one of our house slaves, and butchered him. So my father bound him hand and foot, threw him into a ditch, and sent a man here to Athens to ask the religious adviser what he ought'' None

6. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter

Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 324; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 218

^508a γῆν καὶ θεοὺς καὶ ἀνθρώπους τὴν κοινωνίαν συνέχειν καὶ φιλίαν καὶ κοσμιότητα καὶ σωφροσύνην καὶ δικαιότητα, καὶ τὸ ὅλον τοῦτο διὰ ταῦτα κόσμον καλοῦσιν, ὦ ἑταῖρε, οὐκ ἀκοσμίαν οὐδὲ ἀκολασίαν. σὺ δέ μοι δοκεῖς οὐ προσέχειν τὸν νοῦν τούτοις, καὶ ταῦτα σοφὸς ὤν, ἀλλὰ λέληθέν σε ὅτι ἡ ἰσότης ἡ γεωμετρικὴ καὶ ἐν θεοῖς καὶ ἐν ἀνθρώποις μέγα δύναται, σὺ δὲ πλεονεξίαν οἴει δεῖν ἀσκεῖν· γεωμετρίας γὰρ ἀμελεῖς. εἶεν· ἢ ἐξελεγκτέος δὴ οὗτος ὁ λόγος'' None

^508a and gods and men are held together by communion and friendship, by orderliness, temperance, and justice; and that is the reason, my friend, why they call the whole of this world by the name of order, not of disorder or dissoluteness. Now you, as it seems to me, do not give proper attention to this, for all your cleverness, but have failed to observe the great power of geometrical equality amongst both gods and men: you hold that self-advantage is what one ought to practice, because you neglect geometry. Very well: either we must refute this statement, that it is by the possession'' None

7. Sophocles, Oedipus The King, 4-5 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter

Found in books: Meinel (2015), Pollution and Crisis in Greek Tragedy, 55; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 118

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4 My children, latest-born wards of old Cadmus, why do you sit before me like this with wreathed branches of suppliants, while the city reeks with incense,'⁵ rings with prayers for health and cries of woe? I thought it unbefitting, my children, to hear these things from the mouths of others, and have come here myself, I, Oedipus renowned by all. Tell me, then, venerable old man—since it is proper that you ' None

8. Xenophon, Constitution of The Spartans, 13.2 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter

Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 28; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 113

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13.2 But I will go back to the beginning, and explain how the King sets out with an army. First he offers up sacrifice at home to Zeus the Leader and to the gods associated with him. Or, if we read οἱ σὺν αὐτῷ with Haase, he and his staff. By the associated gods we should understand Castor and Pollux, the Dioscuri. In the Oxford text I gave τοῖν σιοῖν , the twin gods. If the sacrifice appears propitious, the Fire-bearer takes fire from the altar and leads the way to the borders of the land. There the King offers sacrifice again to Zeus and Athena.'' None

9. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter

Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 61; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 15

10. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 471; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 15, 17, 83

11. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter

Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 299; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 218

12. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter

Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 353; Wolfsdorf (2020), Early Greek Ethics, 173

13. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Burkert, W. • Burkert, Walter

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 526; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 151

14. Diogenes Laertius, Lives of The Philosophers, 8.6, 8.17, 8.19, 8.33 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Burkert, W. • Burkert, Walter

Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 87, 97, 124, 157, 245, 330, 371; Huffman (2019), A History of Pythagoreanism, 336; Wolfsdorf (2020), Early Greek Ethics, 6, 9, 15

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8.6 There are some who insist, absurdly enough, that Pythagoras left no writings whatever. At all events Heraclitus, the physicist, almost shouts in our ear, Pythagoras, son of Mnesarchus, practised inquiry beyond all other men, and in this selection of his writings made himself a wisdom of his own, showing much learning but poor workmanship. The occasion of this remark was the opening words of Pythagoras's treatise On Nature, namely, Nay, I swear by the air I breathe, I swear by the water I drink, I will never suffer censure on account of this work. Pythagoras in fact wrote three books. On Education, On Statesmanship, and On Nature." "^8.17 The following were his watchwords or precepts: don't stir the fire with a knife, don't step over the beam of a balance, don't sit down on your bushel, don't eat your heart, don't help a man off with a load but help him on, always roll your bed-clothes up, don't put God's image on the circle of a ring, don't leave the pan's imprint on the ashes, don't wipe up a mess with a torch, don't commit a nuisance towards the sun, don't walk the highway, don't shake hands too eagerly, don't have swallows under your own roof, don't keep birds with hooked claws, don't make water on nor stand upon your nail-and hair-trimmings, turn the sharp blade away, when you go abroad don't turn round at the frontier." ^8.19 Above all, he forbade as food red mullet and blacktail, and he enjoined abstinence from the hearts of animals and from beans, and sometimes, according to Aristotle, even from paunch and gurnard. Some say that he contented himself with just some honey or a honeycomb or bread, never touching wine in the daytime, and with greens boiled or raw for dainties, and fish but rarely. His robe was white and spotless, his quilts of white wool, for linen had not yet reached those parts. ^8.33 Right has the force of an oath, and that is why Zeus is called the God of Oaths. Virtue is harmony, and so are health and all good and God himself; this is why they say that all things are constructed according to the laws of harmony. The love of friends is just concord and equality. We should not pay equal worship to gods and heroes, but to the gods always, with reverent silence, in white robes, and after purification, to the heroes only from midday onwards. Purification is by cleansing, baptism and lustration, and by keeping clean from all deaths and births and all pollution, and abstaining from meat and flesh of animals that have died, mullets, gurnards, eggs and egg-sprung animals, beans, and the other abstinences prescribed by those who perform rites in the sanctuaries.'" None

15. Porphyry, On Abstinence, 2.9 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Burkert, Walter

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 471; Hitch (2017), Animal sacrifice in the ancient Greek world, 147

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2.9 9.The sacrifice, therefore, through animals is posterior and most recent, and originated from a cause which is not of a pleasing nature, like that of the sacrifice from fruits, but received its commencement either from famine, or some other unfortunate circumstance. The causes, indeed, of the peculiar mactations among the Athenians, had their beginning, either in ignorance, or anger, or fear. For the slaughter of swine is attributed to an involuntary error of Clymene, who, by unintentionally striking, slew the animal. Hence her husband, being terrified as if he had perpetrated an illegal deed, consulted the oracle of the Pythian God about it. But as the God did not condemn what had happened, the slaughter of animals was afterwards considered as a thing of an indifferent nature. The inspector, however, of sacred rites, who was the offspring of prophets, wishing to make an offering of first-fruits from sheep, was permitted to do so, it is said, by an oracle, but with much caution and fear. For the oracle was as follows:--- "offspring of prophets, sheep by force to slay, The Gods permit not thee: but with wash'd hands For thee 'tis lawful any sheep to kill, That dies a voluntary death."

16. Porphyry, Life of Pythagoras, 19, 37-38, 41-42, 45 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Burkert, W. • Burkert, Walter

Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 9, 83, 86, 94, 96, 97, 166, 341; Huffman (2019), A History of Pythagoreanism, 336; Long (2019), Immortality in Ancient Philosophy, 19; Wolfsdorf (2020), Early Greek Ethics, 6, 9, 15, 16, 707

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19 Through this he achieved great reputation, he drew great audiences from the city, not only of men, but also of women, among whom was a specially illustrious person named Theano. He also drew audiences from among the neighboring barbarians, among whom were magnates and kings. What he told his audiences cannot be said with certainty, for he enjoined silence upon his hearers. But the following is a matter of general information. He taught that the soul was immortal and that after death it transmigrated into other animated bodies. After certain specified periods, the same events occur again; that nothing was entirely new; that all animated beings were kin, and should be considered as belonging to one great family. Pythagoras was the first one to introduce these teachings into Greece. 37 His utterances were of two kinds, plain or symbolical. His teaching was twofold: of his disciples some were called Students, and others Hearers. The Students learned the fuller and more exactly elaborate reasons of science, while the Hearers heard only the chief heads of learning, without more detailed explanations. 38 He ordained that his disciples should speak well and think reverently of the Gods, muses and heroes, and likewise of parents and benefactors; that they should obey the laws; that they should not relegate the worship of the Gods to a secondary position, performing it eagerly, even at home; that to the celestial divinities they should sacrifice uncommon offerings; and ordinary ones to the inferior deities. (The world he Divided into) opposite powers; the "one" was a better monad, light, right, equal, stable and straight; while the "other" was an inferior duad, darkness, left, unequal, unstable and movable.
41 Such things taught he, though advising above all things to speak the truth, for this alone deifies men. For as he had learned from the Magi, who call God Oremasdes, God's body is light, and his soul is truth. He taught much else, which he claimed to have learned from Aristoclea at Delphi. Certain things he declared mystically, symbolically, most of which were collected by Aristotle, as when he called the sea a tear of Saturn; the two bear (constellations) the hand of Rhea; the Pleiades, the lyre of the Muses; the Planets, the dogs of Persephone; and he called be sound caused by striking on brass the voice of a genius enclosed in the brass. 42 He had also another kind of symbol, such as, pass not over a balance; that is, Shun avarice. Poke not the fire with a sword, that is, we ought not to excite a man full of fire and anger with sharp language. Pluck not a crown, meant not to violate the laws, which are the crowns of cities. Eat not the heart, signified not to afflict ourselves with sorrows. Do not sit upon a pack-measure, meant, do not live ignobly. On starting a journey, do not turn back, meant, that this life should not be regretted, when near the bourne of death. Do not walk in the public way, meant, to avoid the opinions of the multitude, adopting those of the learned and the few. Receive not swallows into your house, meant, not to admit under the same roof garrulous and intemperate men. Help a man to take up a burden, but not to lay it down, meant, to encourage no one to be indolent, but to apply oneself to labor and virtue. Do not carry the images of the Gods in rings, signified that one should not at once to the vulgar reveal one's opinions about the Gods, or discourse about them. offer libations to the Gods, just to the ears of the cup, meant, that we ought to worship and celebrate the Gods with music, for that penetrates through the ears. Do not eat those things that are unlawful, sexual or increase, beginning nor end, nor the first basis of all things. 45 He also wished men to abstain from other things, such as a swine\'s paunch, a mullet, and a sea-fish called a "nettle," and from nearly all other marine animals. He referred his origin to those of past ages, affirming that he was first Euphorbus, then Aethalides, then Hermotimus, then Pyrrhus, and last, Pythagoras. He showed to his disciples that the soul is immortal, and to those who were rightly purified he brought back the memory of the acts of their former lives.

17. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Burkert, W.

Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 10; Huffman (2019), A History of Pythagoreanism, 59

18. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Burkert, Walter

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 141; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 280, 282

19. None, None, nan
Tagged with subjects: • Burkert, Walter

Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 3; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 40

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