The Ancient Mediterranean Religions Index Database

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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
aphrodite/dione, doves, sacred to	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 259, 276, 277
chrysostomos/dion, of prusa, dio	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 445, 455, 460, 461, 467, 470, 474, 479, 485
dion	Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 181 Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 310 Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 350 Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 433, 1074 Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 33 Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 239 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 278, 282, 326, 328, 330 Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 6, 61, 67, 70
dion, brutus, compared with	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 133, 144, 145, 146, 147, 148, 149, 150, 151, 152
dion, city	Athanassaki and Titchener (2022), Plutarch's Cities, 207, 214, 215
dion, cults, cults acts for	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 58
dion, dium, city	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 161
dion, games, public, at	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 161
dion, iseum	Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 514
dion, isis lochia, temple at	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 278, 282
dion, leather-dresser, colossae	Huttner (2013), Early Christianity in the Lycus Valley, 22
dion, macedonia	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 615 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 94
dion, of prousa	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 33, 43, 46, 47, 48, 49, 55, 56, 57, 58, 59, 63, 64, 65, 66, 68, 75, 76, 77, 78, 82, 85, 95, 101, 102, 103, 104, 105, 130, 131, 136, 137, 138, 139, 142, 143, 154, 156, 157, 161, 162, 170, 171, 172, 176, 231, 232, 236, 240, 241, 242, 245, 246, 248, 256
dion, of prusa, sophist and writer	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 477, 489, 495
dion, of syracuse	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 69, 70, 71, 76, 78, 133, 144, 145, 146, 147, 148, 149, 150, 151, 152 Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 275, 276 Jim (2022), Saviour Gods and Soteria in Ancient Greece, 168, 169, 171
dion, of syracuse, and political pragmatism	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 70, 71, 148, 149, 150, 151, 152
dion, of syracuse, compared with brutus	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 133, 144, 145, 146, 147, 148, 149, 150, 151, 152
dion, of syracuse, self-communing of	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 69, 70, 71, 78
dion, olympia	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 117
dion, plato	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 367
dion, sicily	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 148, 173
dione	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 168 Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 195 Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 77 Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 174, 220, 223 Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 15, 254, 259, 276, 280
dione, and, aphrodite	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 259
dione, at dodona, statues, of	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 32, 33, 48, 162, 177, 261, 263
dione, goddess	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 2, 273 Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
dione, of dodona, dedications, to	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 270, 274
dionysia, dion, festivals with tragic performances, other than olympia, at	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 152, 153, 156
dionysius, ii, dion, of syracuse, on	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 60

List of validated texts:

12 validated results for "dione"

1. Hesiod, Theogony, 181, 191-195, 201 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Dione • Dione (goddess)

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144, 145; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 254

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181 ἐσσυμένως ἤμησε, πάλιν δʼ ἔρριψε φέρεσθαι¹⁹¹ ἀφρὸς ἀπʼ ἀθανάτου χροὸς ὤρνυτο· τῷ δʼ ἔνι κούρη ¹⁹² ἐθρέφθη· πρῶτον δὲ Κυθήροισιν ζαθέοισιν ¹⁹³ ἔπλητʼ, ἔνθεν ἔπειτα περίρρυτον ἵκετο Κύπρον. ¹⁹⁴ ἐκ δʼ ἔβη αἰδοίη καλὴ θεός, ἀμφὶ δὲ ποίη ¹⁹⁵ ποσσὶν ὕπο ῥαδινοῖσιν ἀέξετο· τὴν δʼ Ἀφροδίτην ²⁰¹ τῇ δʼ Ἔρος ὡμάρτησε καὶ Ἵμερος ἕσπετο καλὸς ' None

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181 An evil ruse: a mass of flint she made¹⁹¹ At what he said vast Earth was glad at heart ¹⁹² And in an ambush set her child apart ¹⁹³ And told him everything she had in mind. ¹⁹⁴ Great Heaven brought the night and, since he pined ¹⁹⁵ To couple, lay with Earth. Cronus revealed ²⁰¹ Descend behind him, because Earth conceived ' None

2. Homer, Iliad, 5.370 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Dione • Dione (goddess)

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 280

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5.370 ἣ δʼ ἐν γούνασι πῖπτε Διώνης δῖʼ Ἀφροδίτη'' None

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5.370 but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all?'' None

3. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dione • doves, sacred to Aphrodite/Dione • statues, of Dione at Dodona

Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 48; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 276, 277

^180d ὁποῖον δεῖ ἐπαινεῖν. ἐγὼ οὖν πειράσομαι τοῦτο ἐπανορθώσασθαι, πρῶτον μὲν ἔρωτα φράσαι ὃν δεῖ ἐπαινεῖν, ἔπειτα ἐπαινέσαι ἀξίως τοῦ θεοῦ. πάντες γὰρ ἴσμεν ὅτι οὐκ ἔστιν ἄνευ Ἔρωτος Ἀφροδίτη. μιᾶς μὲν οὖν οὔσης εἷς ἂν ἦν Ἔρως· ἐπεὶ δὲ δὴ δύο ἐστόν, δύο ἀνάγκη καὶ Ἔρωτε εἶναι. πῶς δʼ οὐ δύο τὼ θεά; ἡ μέν γέ που πρεσβυτέρα καὶ ἀμήτωρ Οὐρανοῦ θυγάτηρ, ἣν δὴ καὶ Οὐρανίαν ἐπονομάζομεν· ἡ δὲ νεωτέρα Διὸς καὶ Διώνης,'' None

^180d what sort we ought to praise. Now this defect I will endeavor to amend, and will first decide on a Love who deserves our praise, and then will praise him in terms worthy of his godhead. We are all aware that there is no Aphrodite or Love-passion without a Love. True, if that goddess were one, then Love would be one: but since there are two of her, there must needs be two Loves also. Does anyone doubt that she is double? Surely there is the elder, of no mother born, but daughter of Heaven, whence we name her Heavenly; while the younger was the child of Zeus and Dione, and her we call Popular.'' None

4. Diodorus Siculus, Historical Library, 16.20.6, 17.16.3-17.16.4 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Dion (Dium), city • Dion of Syracuse • Dion, city • Olympia (Dion) • cults, cults acts for Dion • festivals with tragic performances (other than Dionysia), Olympia, at Dion • games (public), at Dion

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 117; Athanassaki and Titchener (2022), Plutarch's Cities, 207; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 161; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 169; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 152; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 58

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16.20.6 \xa0An assembly was summoned, and the people, as an expression of their gratitude to him, elected Dion general with absolute power and accorded him honours suited to a hero, and Dion in harmony with his former conduct generously absolved all his personal enemies of the charges outstanding against them and having reassured the populace brought them to a state of general harmony. The Syracusans with universal praises and with elaborate testimonials of approval honoured their benefactor as the one and only saviour of their native land. Such was the condition of affairs in Sicily. ^17.16.3 \xa0He then proceeded to show them where their advantage lay and by appeals aroused their enthusiasm for the contests which lay ahead. He made lavish sacrifices to the gods at Dium in Macedonia and held the dramatic contests in honour of Zeus and the Muses which ArchelaÃ¼s, one of his predecessors, had instituted. ^17.16.4 \xa0He celebrated the festival for nine days, naming each day after one of the Muses. He erected a tent to hold a\xa0hundred couches and invited his Friends and officers, as well as the ambassadors from the cities, to the banquet. Employing great magnificence, he entertained great numbers in person besides distributing to his entire force sacrificial animals and all else suitable for the festive occasion, and put his army in a fine humour.'' None

5. Dio Chrysostom, Orations, 12.25, 12.44, 12.47, 12.53, 12.55, 12.61, 12.74-12.77, 12.81-12.83 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Dio Chrysostomos/Dion of Prusa • Dion of Prousa

Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 445, 455, 460, 461, 470, 474, 479; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 48, 57, 58, 63, 68, 76, 101, 102, 103, 104, 130, 137, 138, 139, 142, 143, 161, 231

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12.53 \xa0For you see that the issue is no small one, nor the danger, for us. Since in times past, because we had no clear knowledge, we formed each his different idea, and each person, according to his capacity and nature, conceived a likeness for every divine manifestation and fashioned such likenesses in his dreams; and if we do perchance collect any small and insignificant likenesses made by the earlier artists, we do not trust them very much nor pay them very much attention. But you by the power of your art first conquered and united Hellas and then all others by means of this wondrous presentment, showing forth so marvellous and dazzling a conception, that none of those who have beheld it could any longer easily form a different one. < ^12.55 \xa0Perhaps in answer to this Pheidias would say, since he was not tongue-tied nor belonged to a tongue-tied city, and besides was the close friend and comrade of Pericles:"My Greek fellow-citizens, the issue is the greatest that has ever arisen. For it is not about empire or the presidency of one single state or the size of the navy or as to whether an army of infantry has or has not been correctly administered, that I\xa0am now being called to account, but concerning that god who governs the universe and my representation of him: whether it has been made with due respect to the dignity of the god and so as to be a true likeness of him, in no way falling short of the best portrayal of the divinity that is within the capacity of human beings to make, or is unworthy of him and unbefitting. < ^12.61 \xa0For precisely as infant children when torn away from father or mother are filled with terrible longing and desire, and stretch out their hands to their absent parents often in their dreams, so also do men to the gods, rightly loving them for their beneficence and kinship, and being eager in every possible way to be with them and to hold converse with them. Consequently many of the barbarians, because they lack artistic means and find difficulty in employing them, name mountains gods, and unhewn trees, too, and unshapen stones, things which are by no means whatever more appropriate in shape than is the human form. < ^12.74 \xa0But our god is peaceful and altogether gentle, such as befits the guardian of a faction-free and concordant Hellas; and this I,\xa0with the aid of my art and of the counsel of the wise and good city of the Eleans have set up â\x80\x94 a\xa0mild and majestic god in pleasing guise, the Giver of our material and our physical life and of all our blessings, the common Father and Saviour and Guardian of mankind, in so far as it was possible for a mortal man to frame in his mind and to represent the divine and inimitable nature. < ^12.75 \xa0"And consider whether you will not find that the statue is in keeping with all the titles by which Zeus is known. For he alone of the gods is entitled \'Father and King,\' \'Protector of Cities,\' \'God of Friendship,\' and \'God of Comradeship\' and also \'Protector of Suppliants,\' and \'God of Hospitality,\' \'Giver of Increase,\' and has countless other titles, all indicative of goodness: he is addressed as \'King\' because of his dominion and power; as \'Father,\' I\xa0think, on account of his solicitude for us and his kindness: as \'Protector of Cities\' in that he upholds the law and the common weal; as \'Guardian of the Race\' on account of the tie of kinship which unites gods and men; <' "^12.76 \xa0as 'God of Friendship' and 'God of Comradeship' because he brings all men together and wills that they be friends of one another and never enemy or foe; as 'Protector of Suppliants' since he inclines his ear and is gracious to men when they pray; as 'God of Refuge' because he gives refuge from evils; as 'God of Hospitality' because we should not be unmindful even of strangers, nor regard any human being as an alien; as 'Giver of Wealth and Increase' since he is the cause of all crops and is the giver of wealth and power. <" '^12.77 \xa0"And so far as it was possible to reveal these attributes without the help of words, is the god not adequately represented from the point of view of art? For his sovereignty and kingship are intended to be shown by the strength in the image and its grandeur; his fatherhood and his solicitude by its gentleness and kindliness; the \'Protector of Cities\' and \'Upholder of the Law\' by its majesty and severity; the kinship between gods and men, I\xa0presume, by the mere similarity in shape, being already in use as a symbol; the \'God of Friends, Suppliants, Strangers, Refugees,\' and all such qualities in short, by the benevolence and gentleness and goodness appearing in his countece. The \'God of Wealth\' and the "Giver of Increase\' are represented by the simplicity and grandeur shown by the figure, for the god does in very truth seem like one who is giving and bestowing blessings. < ^12.81 \xa0These can work upon nothing but whatever hard residuary substance is held bound within all these elements. I\xa0do not mean gold or silver, for these are trivial and worthless things, but the essential substance, tough all through and heavy; and to select each kind of material and entwining them together to compose every species, both of animals and of plants â\x80\x94 this is a thing which is impossible for even the gods, all except this God alone, one may almost say, whom another poet quite beautifully has addressed as follows: Lord of Dodona, father almighty, consummate artist. < ^12.82 \xa0For he is indeed the first and most perfect artificer, who has taken as his coadjutor in his art, not the city of Elis, but the entire material of the entire universe. But of a Pheidias or of a Polycleitus you could not reasonably demand more than they have done; nay, even what they essayed is too great and august for our handiwork. < ^12.83 \xa0Indeed, not even Hephaestus did Homer represent as showing his skill in other materials, but while he furnished a god as the craftsman for the making of the shield, he did not succeed in finding any different sort of material for it. For he speaks as follows: The stubborn brass, and tin, and precious gold, And silver, first he melted in the fire; Nay, I\xa0will not concede to any man that there ever has been a better sculptor than\xa0I, but to Zeus, who fashioned the whole universe, it is not right to compare any mortal." <' ' None

6. None, None, nan (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Dion (Dium), city • festivals with tragic performances (other than Dionysia), Olympia, at Dion • games (public), at Dion

Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 161; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 153

7. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dion (of Syracuse) • Dion, city

Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 207; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 76

8. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Brutus, compared with Dion • Dion • Dion (Sicily) • Dion (of Syracuse) • Dion (of Syracuse), and political pragmatism • Dion (of Syracuse), compared with Brutus • Dion of Syracuse • cults, cults acts for Dion

Found in books: Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 44, 46; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 148, 149; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1074; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 168; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 173; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 58

9. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dion of Prousa • Dion of Prusa, sophist and writer

Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 477; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 43

10. Pausanias, Description of Greece, 1.22.3, 6.25.1 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dione • doves, sacred to Aphrodite/Dione

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 145; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 276, 277

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1.22.3 Ἀφροδίτην δὲ τὴν Πάνδημον, ἐπεί τε Ἀθηναίους Θησεὺς ἐς μίαν ἤγαγεν ἀπὸ τῶν δήμων πόλιν, αὐτήν τε σέβεσθαι καὶ Πειθὼ κατέστησε· τὰ μὲν δὴ παλαιὰ ἀγάλματα οὐκ ἦν ἐπʼ ἐμοῦ, τὰ δὲ ἐπʼ ἐμοῦ τεχνιτῶν ἦν οὐ τῶν ἀφανεστάτων. ἔστι δὲ καὶ Γῆς Κουροτρόφου καὶ Δήμητρος ἱερὸν Χλόης· τὰ δὲ ἐς τὰς ἐπωνυμίας ἔστιν αὐτῶν διδαχθῆναι τοῖς ἱερεῦσιν ἐλθόντα ἐς λόγους. ^6.25.1 ἔστι δὲ τῆς στοᾶς ὀπίσω τῆς ἀπὸ τῶν λαφύρων τῶν ἐκ Κορκύρας Ἀφροδίτης ναός, τὸ δὲ ἐν ὑπαίθρῳ τέμενος οὐ πολὺ ἀφεστηκὸς ἀπὸ τοῦ ναοῦ. καὶ τὴν μὲν ἐν τῷ ναῷ καλοῦσιν Οὐρανίαν, ἐλέφαντος δέ ἐστι καὶ χρυσοῦ, τέχνη Φειδίου, τῷ δὲ ἑτέρῳ ποδὶ ἐπὶ χελώνης βέβηκε· τῆς δὲ περιέχεται μὲν τὸ τέμενος θριγκῷ, κρηπὶς δὲ ἐντὸς τοῦ τεμένους πεποίηται καὶ ἐπὶ τῇ κρηπῖδι ἄγαλμα Ἀφροδίτης χαλκοῦν ἐπὶ τράγῳ κάθηται χαλκῷ· Σκόπα τοῦτο ἔργον, Ἀφροδίτην δὲ Πάνδημον ὀνομάζουσι. τὰ δὲ ἐπὶ τῇ χελώνῃ τε καὶ ἐς τὸν τράγον παρίημι τοῖς θέλουσιν εἰκάζειν.'' None

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1.22.3 When Theseus had united into one state the many Athenian parishes, he established the cults of Aphrodite Pandemos (Common) and of Persuasion. The old statues no longer existed in my time, but those I saw were the work of no inferior artists. There is also a sanctuary of Earth, Nurse of Youth, and of Demeter Chloe (Green). You can learn all about their names by conversing with the priests. ^6.25.1 Behind the portico built from the spoils of Corcyra is a temple of Aphrodite, the precinct being in the open, not far from the temple. The goddess in the temple they call Heavenly; she is of ivory and gold, the work of Pheidias, and she stands with one foot upon a tortoise. The precinct of the other Aphrodite is surrounded by a wall, and within the precinct has been made a basement, upon which sits a bronze image of Aphrodite upon a bronze he-goat. It is a work of Scopas, and the Aphrodite is named Common. The meaning of the tortoise and of the he-goat I leave to those who care to guess.'' None

11. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dion of Prousa • Dion of Prusa, sophist and writer

Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 477; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 78

12. Demosthenes, Orations, 21.51
Tagged with subjects: • Dione (goddess) • dedications, to Dione of Dodona

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 273; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 270, 274

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21.51 Now if I had not been chorus-master, men of Athens, when I was thus maltreated by Meidias, it is only the personal insult that one would have condemned; but under the circumstances I think one would be justified in condemning also the impiety of the act. You surely realize that all your choruses and hymns to the god are sanctioned, not only by the regulations of the Dionysia, but also by the oracles, in all of which, whether given at Delphi or at Dodona, you will find a solemn injunction to the State to set up dances after the ancestral custom, to fill the streets with the savour of sacrifice, and to wear garlands.'' 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