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
colophon	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 85 Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 177, 214 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 281 Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 19, 22, 24 Huttner (2013), Early Christianity in the Lycus Valley, 139, 140, 267, 268 Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 179 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 51, 174, 182, 257 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 192 Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 6, 216 Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 101, 103, 105, 106, 109, 112 Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 20 Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 25, 33, 137, 164, 180, 189, 193 Wolfsdorf (2020), Early Greek Ethics, 31
colophon, alliances, melie, miletus and	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 180
colophon, antimachus of	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 196, 242, 320 Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 119 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 105, 333, 335, 336
colophon, clazomenae, founded from	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 193
colophon, colophonian,	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 120, 245, 327, 715, 766, 768
colophon, dinon of	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 11
colophon, founded from pylos	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 121
colophon, hermesianax of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 103, 105
colophon, nicander of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 174
colophon, oracle of apollo at	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 139
colophon, oracle of apollo at oracles	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 139
colophon, oracle of apollo klarios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 22, 533
colophon, oracle of apollo klarios, oracles, greek	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 22, 30, 533, 571
colophon, polymnestus of	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 41, 42
colophon, sanctuary, of meter	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 22
colophon, smyrna, occupied by ionians from	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 189
colophon, textual tradition/s	Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 136
colophon, tomb of calchas	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 305
colophon, xenophanes of	Augoustakis (2014), Flavian Poetry and its Greek Past, 335, 336 Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 2, 3, 27, 28, 83 Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 83, 174, 213, 216 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 21, 25, 26, 27, 45, 47, 51, 52, 53, 57, 71, 146, 162, 205, 206, 224 Segev (2017), Aristotle on Religion, 4, 14, 16, 17, 47, 96 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 335, 336 Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 268, 274 Wynne (2019), Horace and the Gift Economy of Patronage, 282
colophon, xenophanes, and	Tor (2017), Mortal and Divine in Early Greek Epistemology, 142, 149, 154
colophon/colophonians	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 24, 47, 48, 213, 232, 421
colophons	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55

List of validated texts:

11 validated results for "colophon"

1. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Colophon, • Colophon, Colophonian

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 392; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 120

2. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Colophon, • Colophon/Colophonians • Xenophanes of Colophon • Xenophanes, and Colophon

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 336; Bowie (2021), Essays on Ancient Greek Literature and Culture, 237; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 47; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 53; Tor (2017), Mortal and Divine in Early Greek Epistemology, 149; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 336

^1.21 Now is the floor clean, and the hands and cups of all; one sets twisted garlands on our heads, another hands us fragrant ointment on a salver. The mixing bowl stands ready, full of gladness, and there is more wine at hand that promises never to leave us in the lurch, soft and smelling of flowers in the jars. In the midst the frankincense sends up its holy scent, and there is cold water, sweet and clean. Brown loaves are set before us and a lordly table laden with cheese and rich honey. The altar in the midst is clustered round with flowers; song and revel fill the halls. But first it is meet that men should hymn the god with joy, with holy tales and pure words; then after libation and prayer made that we may have strength to do right—for that is in truth the first thing to do—no sin is it to drink as much as a man can take and get home without an attendant, so he be not stricken in years. And of all men is he to be praised who after drinking gives goodly proof of himself in the trial of skill, as memory and strength will serve him. Let him not sing of Titans and Giants—those fictions of the men of old—nor of turbulent civil broils in which is no good thing at all; but to give heedful reverence to the gods is ever good. ^1.23 Now is the floor clean, and the hands and cups of all; one sets twisted garlands on our heads, another hands us fragrant ointment on a salver. The mixing bowl stands ready, full of gladness, and there is more wine at hand that promises never to leave us in the lurch, soft and smelling of flowers in the jars. In the midst the frankincense sends up its holy scent, and there is cold water, sweet and clean. Brown loaves are set before us and a lordly table laden with cheese and rich honey. The altar in the midst is clustered round with flowers; song and revel fill the halls. But first it is meet that men should hymn the god with joy, with holy tales and pure words; then after libation and prayer made that we may have strength to do right—for that is in truth the first thing to do—no sin is it to drink as much as a man can take and get home without an attendant, so he be not stricken in years. And of all men is he to be praised who after drinking gives goodly proof of himself in the trial of skill, as memory and strength will serve him. Let him not sing of Titans and Giants—those fictions of the men of old—nor of turbulent civil broils in which is no good thing at all; but to give heedful reverence to the gods is ever good.' "^b2 What if a man win victory in swiftness of foot, or in the pentathlon, at Olympia, where is the precinct of Zeus by Pisa's springs, or in wrestling,—what if by cruel boxing or that fearful sport men call pankration he become more glorious in the citizens' eyes, and win a place of honour in the sight of all at the games, his food at the public cost from the State, and a gift to be an heirloom for him,-what if he conquer in the chariot-race,—he will not deserve all this for his portion so much as I do. Far better is our art than the strength of men and of horses! These are but thoughtless judgements, nor is it fitting to set strength before goodly art. Even if there arise a mighty boxer among a people, or one great in the pentathlon or at wrestling, or one excelling in swiftness of foot—and that stands in honour before all tasks of men at the games—the city would be none the better governed for that. It is but little joy a city gets of it if a man conquer at the games by Pisa's banks; it is not this that makes fat the store-houses of a city." ' None

3. Herodotus, Histories, 1.146, 7.228 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Clazomenae, founded from Colophon • Colophon • Colophon, • Colophon, Colophonian • Xenophanes of Colophon

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 89; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 120; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 52; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 193

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1.146 τούτων δὴ εἵνεκα καὶ οἱ Ἴωνες δυώδεκα πόλιας ἐποιήσαντο· ἐπεὶ ὥς γέ τι μᾶλλον οὗτοι Ἴωνες εἰσὶ τῶν ἄλλων Ἰώνων ἢ κάλλιόν τι γεγόνασι, μωρίη πολλὴ λέγειν· τῶν Ἄβαντες μὲν ἐξ Εὐβοίες εἰσὶ οὐκ ἐλαχίστη μοῖρα, τοῖσι Ἰωνίης μέτα οὐδὲ τοῦ οὐνόματος οὐδέν, Μινύαι δὲ Ὀρχομένιοί σφι ἀναμεμίχαται καὶ Καδμεῖοι καὶ Δρύοπες καὶ Φωκέες ἀποδάσμιοι καὶ Μολοσσοὶ καὶ Ἀρκάδες Πελασγοὶ καὶ Δωριέες Ἐπιδαύριοι, ἄλλα τε ἔθνεα πολλὰ ἀναμεμίχαται· οἱ δὲ αὐτῶν ἀπὸ τοῦ πρυτανηίου τοῦ Ἀθηναίων ὁρμηθέντες καὶ νομίζοντες γενναιότατοι εἶναι Ἰώνων, οὗτοι δὲ οὐ γυναῖκας ἠγάγοντο ἐς τὴν ἀποικίην ἀλλὰ Καείρας ἔσχον, τῶν ἐφόνευσαν τοὺς γονέας. διὰ τοῦτὸν δὲ τὸν φόνον αἱ γυναῖκες αὗται νόμον θέμεναι σφίσι αὐτῇσι ὅρκους ἐπήλασαν καὶ παρέδοσαν τῇσι θυγατράσι, μή κοτε ὁμοσιτῆσαι τοῖσι ἀνδράσι μηδὲ οὐνόματι βῶσαι τὸν ἑωυτῆς ἄνδρα, τοῦδε εἵνεκα ὅτι ἐφόνευσαν σφέων τοὺς πατέρας καὶ ἄνδρας καὶ παῖδας καὶ ἔπειτα ταῦτα ποιήσαντες αὐτῇσι συνοίκεον. ^7.228 θαφθεῖσι δέ σφι αὐτοῦ ταύτῃ τῇ περ ἔπεσον, καὶ τοῖσι πρότερον τελευτήσασι ἢ ὑπὸ Λεωνίδεω ἀποπεμφθέντας οἴχεσθαι, ἐπιγέγραπται γράμματα λέγοντα τάδε. μυριάσιν ποτὲ τῇδε τριηκοσίαις ἐμάχοντο ἐκ Πελοποννάσου χιλιάδες τέτορες. ταῦτα μὲν δὴ τοῖσι πᾶσι ἐπιγέγραπται, τοῖσι δὲ Σπαρτιήτῃσι ἰδίῃ. ὦ ξεῖνʼ, ἀγγέλλειν Λακεδαιμονίοις ὅτι τῇδε κείμεθα τοῖς κείνων ῥήμασι πειθόμενοι. Λακεδαιμονίοισι μὲν δὴ τοῦτο, τῷ δὲ μάντι τόδε. μνῆμα τόδε κλεινοῖο Μεγιστία, ὅν ποτε Μῆδοι Σπερχειὸν ποταμὸν κτεῖναν ἀμειψάμενοι, μάντιος, ὃς τότε κῆρας ἐπερχομένας σάφα εἰδώς οὐκ ἔτλη Σπάρτης ἡγεμόνα προλιπεῖν. ἐπιγράμμασι μέν νυν καὶ στήλῃσι, ἔξω ἢ τὸ τοῦ μάντιος ἐπίγραμμα, Ἀμφικτύονες εἰσὶ σφέας οἱ ἐπικοσμήσαντες· τὸ δὲ τοῦ μάντιος Μεγιστίεω Σιμωνίδης ὁ Λεωπρέπεος ἐστὶ κατὰ ξεινίην ὁ ἐπιγράψας.'' None

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1.146 For this reason, and for no other, the Ionians too made twelve cities; for it would be foolishness to say that these are more truly Ionian or better born than the other Ionians; since not the least part of them are Abantes from Euboea, who are not Ionians even in name, and there are mingled with them Minyans of Orchomenus, Cadmeans, Dryopians, Phocian renegades from their nation, Molossians, Pelasgian Arcadians, Dorians of Epidaurus, and many other tribes; ,and as for those who came from the very town-hall of Athens and think they are the best born of the Ionians, these did not bring wives with them to their settlements, but married Carian women whose parents they had put to death. ,For this slaughter, these women made a custom and bound themselves by oath (and enjoined it on their daughters) that no one would sit at table with her husband or call him by his name, because the men had married them after slaying their fathers and husbands and sons. This happened at Miletus . ^7.228 There is an inscription written over these men, who were buried where they fell, and over those who died before the others went away, dismissed by Leonidas. It reads as follows:

4. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Xenophanes of Colophon

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 335; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 335

5. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Xenophanes of Colophon

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 213; Segev (2017), Aristotle on Religion, 16

6. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Xenophanes of Colophon • Xenophanes, and Colophon

Found in books: Segev (2017), Aristotle on Religion, 16, 17; Tor (2017), Mortal and Divine in Early Greek Epistemology, 149

7. Horace, Sermones, 1.4.22-1.4.23 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Xenophanes of Colophon

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 336; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 336

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1.4.22 As for the witnesses whom I shall produce for the proof of what I say, they shall be such as are esteemed to be of the greatest reputation for truth, and the most skilful in the knowledge of all antiquity, by the Greeks themselves. I will also show, that those who have written so reproachfully and falsely about us, are to be convicted by what they have written themselves to the contrary. ^1.4.22 but as to the time from the death of Moses till the reign of Artaxerxes, king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. ^1.4.23 but as to the time from the death of Moses till the reign of Artaxerxes, king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. '' None

8. Tacitus, Annals, 2.54 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Colophon

Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 85; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 105

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2.54 Petita inde Euboea tramisit Lesbum ubi Agrippina novissimo partu Iuliam edidit. tum extrema Asiae Perinthumque ac Byzantium, Thraecias urbes, mox Propontidis angustias et os Ponticum intrat, cupidine veteres locos et fama celebratos noscendi; pariterque provincias internis certaminibus aut magistratuum iniuriis fessas refovebat. atque illum in regressu sacra Samothracum visere nitentem obvii aquilones depulere. igitur adito Ilio quaeque ibi varietate fortunae et nostri origine veneranda, relegit Asiam adpellitque Colophona ut Clarii Apollinis oraculo uteretur. non femina illic, ut apud Delphos, sed certis e familiis et ferme Mileto accitus sacerdos numerum modo consultantium et nomina audit; tum in specum degressus, hausta fontis arcani aqua, ignarus plerumque litterarum et carminum edit responsa versibus compositis super rebus quas quis mente concepit. et ferebatur Germanico per ambages, ut mos oraculis, maturum exitum cecinisse.'' None

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2.54 \xa0From Athens he visited Euboea, and crossed over to Lesbos; where Agrippina, in her last confinement, gave birth to Julia. Entering the outskirts of Asia, and the Thracian towns of Perinthus and Byzantium, he then struck through the straits of the Bosphorus and the mouth of the Euxine, eager to make the acquaintance of those ancient and storied regions, though simultaneously he brought relief to provinces outworn by internecine feud or official tyranny. On the return journey, he made an effort to visit the Samothracian Mysteries, but was met by northerly winds, and failed to make the shore. So, after an excursion to Troy and those venerable remains which attest the mutability of fortune and the origin of Rome, he skirted the Asian coast once more, and anchored off Colophon, in order to consult the oracle of the Clarian Apollo. Here it is not a prophetess, as at Delphi, but a male priest, chosen out of a restricted number of families, and in most cases imported from Miletus, who hears the number and the names of the consultants, but no more, then descends into a cavern, swallows a draught of water from a mysterious spring, and â\x80\x94 though ignorant generally of writing and of metre â\x80\x94\xa0delivers his response in set verses dealing with the subject each inquirer had in mind. Rumour said that he had predicted to Germanicus his hastening fate, though in the equivocal terms which oracles affect. <'' None

9. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Xenophanes of Colophon

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 335, 336; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 335, 336

10. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Colophon • Colophon, oracle of Apollo Klarios • Oracles (Greek), Colophon, oracle of Apollo Klarios

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 195; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 22, 533

11. Diogenes Laertius, Lives of The Philosophers, 9.18, 9.20 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Colophon • Colophon, • Colophon, Colophonian • Xenophanes of Colophon • Xenophanes, and Colophon

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 237; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 120; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 51, 53; Tor (2017), Mortal and Divine in Early Greek Epistemology, 154

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9.18 2. XENOPHANESXenophanes, a native of Colophon, the son of Dexius, or, according to Apollodorus, of Orthomenes, is praised by Timon, whose words at all events are:Xenophanes, not over-proud, perverter of Homer, castigator.He was banished from his native city and lived at Zancle in Sicily and having joined the colony planted at Elea taught there. He also lived in Catana. According to some he was no man's pupil, according to others he was a pupil of Boton of Athens, or, as some say, of Archelaus. Sotion makes him a contemporary of Anaximander. His writings are in epic metre, as well as elegiacs and iambics attacking Hesiod and Homer and denouncing what they said about the gods. Furthermore he used to recite his own poems. It is stated that he opposed the views of Thales and Pythagoras, and attacked Epimenides also. He lived to a very great age, as his own words somewhere testify:" ^9.20 He also said that the mass of things falls short of thought; and again that our encounters with tyrants should be as few, or else as pleasant, as possible. When Empedocles remarked to him that it is impossible to find a wise man, Naturally, he replied, for it takes a wise man to recognize a wise man. Sotion says that he was the first to maintain that all things are incognizable, but Sotion is in error.One of his poems is The Founding of Colophon, and another The Settlement of a Colony at Elea in Italy, making 2000 lines in all. He flourished about the 60th Olympiad. That he buried his sons with his own hands like Anaxagoras is stated by Demetrius of Phalerum in his work On Old Age and by Panaetius the Stoic in his book of Cheerfulness. He is believed to have been sold into slavery by ... and to have been set free by the Pythagoreans Parmeniscus and Orestades: so Favorinus in the first book of his Memorabilia. There was also another Xenophanes, of Lesbos, an iambic poet.Such were the sporadic philosophers.'" 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