The Ancient Mediterranean Religions Index Database

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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
catacombs/cemeteries	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 24, 25, 26, 27, 29, 30, 31, 33, 34, 35, 36, 37, 38, 50, 141, 144, 236, 311, 370, 371, 372, 432
catacombs/cemeteries, anonymous, on the via latina	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 150
catacombs/cemeteries, bassilla	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 36
catacombs/cemeteries, calepodio	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 35, 38
catacombs/cemeteries, callistus	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 24, 25, 26, 27, 31, 120, 130, 143
catacombs/cemeteries, cava, della rossa	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 311
catacombs/cemeteries, domitilla	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 33, 34
catacombs/cemeteries, giordani	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 24, 37
catacombs/cemeteries, jewish	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 39, 432
catacombs/cemeteries, lucina	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 36, 368
catacombs/cemeteries, maius	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 24, 37
catacombs/cemeteries, massimo	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 37
catacombs/cemeteries, minus	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 37
catacombs/cemeteries, monteverde, jewish	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 39
catacombs/cemeteries, nicomede	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 37
catacombs/cemeteries, novaziano	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 25
catacombs/cemeteries, panfilo	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 37
catacombs/cemeteries, pretestato	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 24, 31, 34, 149
catacombs/cemeteries, priscilla	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 35, 36, 40, 204, 311
catacombs/cemeteries, s., agnese	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 24, 37
catacombs/cemeteries, s., sebastiano	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 25, 29, 30, 33, 115, 141
catacombs/cemeteries, s., valentino	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 37
catacombs/cemeteries, trasone	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 37
cemeteries	Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 254 Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 13, 229
cemeteries, city of alexandria, necropoleis and	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 19, 20, 30, 254
cemeteries, document burial and preservation, and scroll	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 273, 290
cemetery	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 184, 235 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 61, 457, 467 Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 111, 115, 116, 122, 123, 124, 125, 126, 127, 128, 153, 173, 174, 175, 176, 204, 215, 217, 229, 240, 241, 257, 258, 260, 268, 269, 309, 310, 324 Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 92
cemetery, and epitaphs, odeion of herodes atticus	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 401
cemetery, and epitaphs, odeion of perikles	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 180
cemetery, areopagos, kerameikos	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 333, 350
cemetery, asklepieion	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 208
cemetery, at qumran	Schiffman (1983), Testimony and the Penal Code, 13
cemetery, carbon dating, east	Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 254
cemetery, cemeteries,	Hachlili (2005), Practices And Rites In The Second Temple Period, 10, 15, 64, 172, 220, 295, 449, 450, 459, 476, 478, 479, 481, 483, 488, 521, 524, 525
cemetery, churches of rome	Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 81, 82, 83, 84
cemetery, dipylon athens, ivory statuette of charites	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 267
cemetery, document burial and preservation, in qumran	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 290, 291
cemetery, gammarth	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 16, 18, 200
cemetery, genizah, difference with a scroll	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 287
cemetery, of commodilla, rome	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 459, 462
cemetery, of pretestatus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 369
cemetery, of st. marcellinus and st. peter, rome	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 445, 450
cemetery, of st. valentine, rome	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 446
cemetery, protestant, at testaccio	Keith and Myers (2023), Vergil and Elegy. 305
cemetery, site at qumran	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 25, 336
cemetery, tell el-yahoudieh	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 5, 12, 18, 64, 169, 170, 171, 173, 174, 175, 176, 177, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 212, 232, 247, 257, 258, 259, 351, 353, 399, 405, 406, 407, 408, 412, 420, 432
cemetery, δημόσιον public, σῆμα	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 81, 229
necropolis/cemetery	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 157, 158, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187
‘cemetery’, cavalry	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 351, 362

List of validated texts:

10 validated results for "cemetery"

1. Hebrew Bible, Numbers, 19.14-19.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • document burial and preservation, in Qumran cemetery • graves and graveyards

Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 100, 113; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 291

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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

2. Septuagint, 2 Maccabees, 12.45 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Cemetery, cemeteries • cemetery (Tell el-Yahoudieh)

Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 524; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 174

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12.45 But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.'"" None

3. Josephus Flavius, Jewish Antiquities, 14.117, 14.258, 18.82 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • City of Alexandria, necropoleis and cemeteries • Elḥanan b. Shemaryah, El-Salamuni, Necropolis of • Hierapolis, necropolis, • cemetery (Tell el-Yahoudieh) • necropolis,

Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 77; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 180, 187, 432; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 283; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 254

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14.117 ἐν γοῦν Αἰγύπτῳ κατοικία τῶν ̓Ιουδαίων ἐστὶν ἀποδεδειγμένη χωρὶς καὶ τῆς ̓Αλεξανδρέων πόλεως ἀφώρισται μέγα μέρος τῷ ἔθνει τούτῳ. καθίσταται δὲ καὶ ἐθνάρχης αὐτῶν, ὃς διοικεῖ τε τὸ ἔθνος καὶ διαιτᾷ κρίσεις καὶ συμβολαίων ἐπιμελεῖται καὶ προσταγμάτων, ὡς ἂν πολιτείας ἄρχων αὐτοτελοῦς. ^14.258 δεδόχθαι καὶ ἡμῖν ̓Ιουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς ̓Ιουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος. ἂν δέ τις κωλύσῃ ἢ ἄρχων ἢ ἰδιώτης, τῷδε τῷ ζημιώματι ὑπεύθυνος ἔστω καὶ ὀφειλέτω τῇ πόλει.' "^18.82 προσποιησάμενος δὲ τρεῖς ἄνδρας εἰς τὰ πάντα ὁμοιοτρόπους τούτοις ἐπιφοιτήσασαν Φουλβίαν τῶν ἐν ἀξιώματι γυναικῶν καὶ νομίμοις προσεληλυθυῖαν τοῖς ̓Ιουδαϊκοῖς πείθουσι πορφύραν καὶ χρυσὸν εἰς τὸ ἐν ̔Ιεροσολύμοις ἱερὸν διαπέμψασθαι, καὶ λαβόντες ἐπὶ χρείας τοῖς ἰδίοις ἀναλώμασιν αὐτὰ ποιοῦνται, ἐφ' ὅπερ καὶ τὸ πρῶτον ἡ αἴτησις ἐπράσσετο."' None

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14.117 Accordingly, the Jews have places assigned them in Egypt, wherein they inhabit, besides what is peculiarly allotted to this nation at Alexandria, which is a large part of that city. There is also an ethnarch allowed them, who governs the nation, and distributes justice to them, and takes care of their contracts, and of the laws to them belonging, as if he were the ruler of a free republic. ^14.258 we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.” ^18.82 He procured also three other men, entirely of the same character with himself, to be his partners. These men persuaded Fulvia, a woman of great dignity, and one that had embraced the Jewish religion, to send purple and gold to the temple at Jerusalem; and when they had gotten them, they employed them for their own uses, and spent the money themselves, on which account it was that they at first required it of her.'' None

4. Mishnah, Bava Batra, 2.9 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Cemetery, cemeteries • Necropolis • document burial and preservation, and scroll cemeteries • document burial and preservation, in Qumran cemetery

Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 10, 15; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 290

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2.9 מַרְחִיקִין אֶת הַנְּבֵלוֹת וְאֶת הַקְּבָרוֹת וְאֶת הַבֻּרְסְקִי מִן הָעִיר חֲמִשִּׁים אַמָּה. אֵין עוֹשִׂין בֻּרְסְקִי אֶלָּא לְמִזְרַח הָעִיר. רַבִּי עֲקִיבָא אוֹמֵר, לְכָל רוּחַ הוּא עוֹשֶׂה, חוּץ מִמַּעֲרָבָהּ, וּמַרְחִיק חֲמִשִּׁים אַמָּה.'' None

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2.9 Animal carcasses, graves and tanneries must be distanced fifty cubits from a town. A tannery may be set up only to the east of a town. Rabbi Akiva says: “It may be set up on any side save the west, and it must be distanced fifty cubits from the town.'' None

5. New Testament, Colossians, 4.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hierapolis, necropolis, • necropolis/cemetery

Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 182; Huttner (2013), Early Christianity in the Lycus Valley, 96

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4.15 Ἀσπάσασθε τοὺς ἐν Λαοδικίᾳ ἀδελφοὺς καὶ Νύμφαν καὶ τὴν κατʼ οἶκον αὐτῆς ἐκκλησίαν.'' None

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4.15 Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house. '' None

6. New Testament, Ephesians, 6.14, 6.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Grave/graveyard • gladiator graveyard,

Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 257; Robbins et al. (2017), The Art of Visual Exegesis, 247

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6.14 στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθεία, καὶ ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης, ^6.17 καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν τοῦ πνεύματος,'' None

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6.14 Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness, ^6.17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God; '' None

7. New Testament, Galatians, 2.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hierapolis, necropolis, • graves and graveyards

Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 225; Huttner (2013), Early Christianity in the Lycus Valley, 298

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2.14 ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν;'' None

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2.14 But when I sawthat they didn\'t walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? '' None

8. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Cemetery, cemeteries • Gammarth (cemetery) • Necropolis

Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 16; Hachlili (2005), Practices And Rites In The Second Temple Period, 10, 449, 525

^100b דרך הרבים שש עשרה אמות דרך ערי מקלט שלשים ושתים אמות א"ר הונא מאי קראה דכתיב (דברים יט, ג) תכין לך הדרך דרך הדרך:,דרך המלך אין לה שיעור: שהמלך פורץ גדר לעשות לו דרך ואין ממחין בידו:,דרך הקבר אין לה שיעור: משום יקרא דשכבא:,המעמד דייני ציפורי אמרו בת ד\' קבין כו\': ת"ר המוכר קברו דרך קברו מקום מעמדו ובית הספדו באין בני משפחה וקוברין אותו על כרחו משום פגם משפחה:,ת"ר אין פוחתין משבעה מעמדות ומושבות למת כנגד (קהלת א, ב) הבל הבלים אמר קהלת הבל הבלים הכל הבל,א"ל רב אחא בריה דרבא לרב אשי היכי עבדי א"ל כדתניא אמר רבי יהודה ביהודה בראשונה לא היו פוחתין משבעה מעמדות ומושבות למת כגון עמדו יקרים עמודו שבו יקרים שבו אמרו לו א"כ אף בשבת מותר לעשות כן,אחתיה דרמי בר פפא הוה נסיבא ליה לרב אויא שכיבא עבד לה מעמד ומושב א"ר יוסף טעה בתרתי טעה שאין עושין אלא בקרובים והוא עבד אפילו ברחוקים וטעה שאין עושין אלא ביום ראשון והוא עבד ביום שני,אביי אמר בהא נמי טעה שאין עושין אלא בבית הקברות והוא עשה בעיר רבא אמר בהא נמי טעה שאין עושין אלא במקום שנהגו והתם לא נהוג,מיתיבי אמרו לו אם כן אף בשבת מותר לעשות כן ואי אמרת בבית הקברות וביום א\' בית הקברות בשבת מאי בעי בעיר הסמוכה לבית הקברות דאמטיוהו בין השמשות:,

^100b The standard width of a public thoroughfare is sixteen cubits. A road leading to one of the cities of refuge must be at least thirty-two cubits wide. Rav Huna said: What is the verse from which this is derived? As it is written with regard to the cities of refuge: “You shall prepare for yourself the way, and divide the borders of your land that the Lord, your God, caused you to inherit, into three parts, so that every manslayer may flee there” (Deuteronomy 19:3). Instead of simply stating: A way, the verse states: “The way,” to indicate that the road must be twice as wide as a standard public thoroughfare.,The mishna teaches: A king’s thoroughfare has no maximum measure. The Gemara explains: This is because the halakha is that a king may breach the fence of an individual in order to create a thoroughfare for himself, and none may protest his actions.,The mishna teaches: The path for those accompanying a deceased person to a grave has no maximum measure. The Gemara explains: This is due to the honor of the deceased.,§ The mishna teaches: With regard to the practice of standing and comforting the mourners following a funeral, the judges of Tzippori said that the standard requisite size is the area required for sowing four kav of seed. The Sages taught in a baraita: With regard to a family burial plot, even if one of the family sells the land designated for his own grave to another, or sells the path that will be used by the burial procession to his grave, or sells the place that will be used for standing and comforting his mourners, or sells the site that will be used for his eulogy, his family members may come and bury him in his grave even against the will of the buyer, due to the need to avoid a family flaw, i.e., harm to the family name that would arise if one of the family members was not buried with the rest of his family.,The Sages taught in a baraita: On their return from the burial, the mourners would stop after traveling a short distance and would sit to bewail the loss of the deceased. They would then stand and continue journeying for a short while and then repeat the procedure. The mourners perform no fewer than seven standings and sittings in honor of the deceased. These seven correspond to the seven references to “vanity” in the verse: “Vanity of vanities, says Kohelet; vanity of vanities, all is vanity” (Ecclesiastes 1:2), counting the plural term “vanities” as two references.,Rav Aḥa, son of Rava, said to Rav Ashi: How do they perform this ceremony? Rav Ashi said to him that it is done as it is taught in a baraita: Rabbi Yehuda said that in Judea, initially they would perform no fewer than seven standings and sittings in honor of the deceased. One of the procession would make a statement such as: Stand, dear friends, stand, after which the mourners would continue on their journey to their home, and then he would say: Sit down, dear friends, sit down, at which point they would sit. The Rabbis said to him: If so, that this is all that the practice entails, then it should be permitted to do so even on Shabbat, since there is no explicit eulogy or mourning, whereas the custom is not to do so.,The Gemara relates: The sister of Rami bar Pappa was married to Rav Avya. When she died Rav Avya performed the practice of standing and sitting for her. Rav Yosef said: He erred in two matters. He erred, as the ceremony is to be performed only with the participation of close family members, and he performed it even with a distant relative. And he erred again, as mourners should perform this ceremony only on the first day of mourning, the day of the burial, and he performed it on the second day.,Abaye said: He also erred in this, as mourners should perform the ceremony only in the cemetery, but he performed it in the city. Rava said: He also erred in this, as mourners should perform it only in a locale where people are accustomed do so, but there, where he performed it, it was not the custom to do so.,The Gemara raises an objection to the claims of Rav Yosef and Abaye from the baraita cited above: The Rabbis said to him: If so, that this is all that the practice entails, then it should be permitted to do so even on Shabbat. The Gemara explains the objection: And if you say, as Abaye did, that the ceremony should be performed only in the cemetery, or, as Rav Yosef did, on the first day, then how could it occur that the ceremony would be performed on Shabbat; what would anyone want to be doing in a cemetery on Shabbat, when it is prohibited to perform a burial? The Gemara explains: It could happen in a city that is close to the cemetery, and this is a case where they brought the deceased for burial at twilight just before Shabbat began, so that the return journey took place on Shabbat itself.,one who sells a plot of land to another in order for him to construct for himself an underground catacomb, and similarly the case of a contractor who receives a plot of land from another under a commission to construct for him a catacomb. If the size of the catacomb was not specified, then he should make the inside of each burial chamber four cubits wide by six cubits long and open up into the chamber, by digging into its walls, eight burial niches kukhin in which the coffins will rest. Three niches should be opened up from the wall here, along the length of the chamber, and three from there, along the other side, and two niches from the wall facing the entrance. And these niches should be formed so that their length is four cubits and their height is seven handbreadths,'' None

9. Strabo, Geography, 17.1.10
Tagged with subjects: • Alexandria, necropolis • City of Alexandria, necropoleis and cemeteries

Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 214; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 19

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17.1.10 Next after the Heptastadium is the harbour of Eunostus, and above this the artificial harbour, called Cibotus (or the Ark), which also has docks. At the bottom of this harbour is a navigable canal, extending to the lake Mareotis. Beyond the canal there still remains a small part of the city. Then follows the suburb Necropolis, in which are numerous gardens, burial-places, and buildings for carrying on the process of embalming the dead.On this side the canal is the Sarapium and other ancient sacred places, which are now abandoned on account of the erection of the temples at Nicopolis; for there are situated an amphitheatre and a stadium, and there are celebrated quinquennial games; but the ancient rites and customs are neglected.In short, the city of Alexandreia abounds with public and sacred buildings. The most beautiful of the former is the Gymnasium, with porticos exceeding a stadium in extent. In the middle of it are the court of justice and groves. Here also is a Paneium, an artificial mound of the shape of a fir-cone, resembling a pile of rock, to the top of which there is an ascent by a spiral path. From the summit may be seen the whole city lying all around and beneath it.The wide street extends in length along the Gymnasium from the Necropolis to the Canobic gate. Next is the Hippodromos (or race-course), as it is called, and other buildings near it, and reaching to the Canobic canal. After passing through the Hippodromos is the Nicopolis, which contains buildings fronting the sea not less numerous than a city. It is 30 stadia distant from Alexandreia. Augustus Caesar distinguished this place, because it was here that he defeated Antony and his party of adherents. He took the city at the first onset, and compelled Antony to put himself to death, but Cleopatra to surrender herself alive. A short time afterwards, however, she also put an end to her life secretly, in prison, by the bite of an asp, or (for there are two accounts) by the application of a poisonous ointment. Thus the empire of the Lagidae, which had subsisted many years, was dissolved.'' None

10. None, None, nan
Tagged with subjects: • Rome, necropolis on the Via Triumphalis • necropolis

Found in books: Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 142; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 96

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Tiresias: The Ancient Mediterranean Religions Source Database