The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
epimenides	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 94 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 193 Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 279 Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 199 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 264 Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 100 Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 218 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 18, 181, 182, 183, 293 Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 62, 63 Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 93, 760 Mikalson (2010), Greek Popular Religion in Greek Philosophy, 57 Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 327 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 48 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 47, 185 Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 202, 633 Tor (2017), Mortal and Divine in Early Greek Epistemology, 75, 148, 151, 277 Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 249, 250, 251, 255 Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 97, 336
epimenides, echoes, areopagus speech	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 202, 633
epimenides, his longevity	Tor (2017), Mortal and Divine in Early Greek Epistemology, 151, 322
epimenides, of crete	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 9, 359
epimenides, redivivus, thought	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 633
epimenides, sacrifices, and	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 57

List of validated texts:

8 validated results for "epimenides"

1. Homer, Iliad, 2.100-2.108 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Epimenides

Found in books: Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 327; Tor (2017), Mortal and Divine in Early Greek Epistemology, 75

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2.100 παυσάμενοι κλαγγῆς· ἀνὰ δὲ κρείων Ἀγαμέμνων ^2.101 ἔστη σκῆπτρον ἔχων τὸ μὲν Ἥφαιστος κάμε τεύχων. ^2.102 Ἥφαιστος μὲν δῶκε Διὶ Κρονίωνι ἄνακτι, ^2.103 αὐτὰρ ἄρα Ζεὺς δῶκε διακτόρῳ ἀργεϊφόντῃ· ^2.104 Ἑρμείας δὲ ἄναξ δῶκεν Πέλοπι πληξίππῳ, ^2.105 αὐτὰρ ὃ αὖτε Πέλοψ δῶκʼ Ἀτρέϊ ποιμένι λαῶν, ^2.106 Ἀτρεὺς δὲ θνῄσκων ἔλιπεν πολύαρνι Θυέστῃ, ^2.107 αὐτὰρ ὃ αὖτε Θυέστʼ Ἀγαμέμνονι λεῖπε φορῆναι, ^2.108 πολλῇσιν νήσοισι καὶ Ἄργεϊ παντὶ ἀνάσσειν.'' None

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2.100 ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses, ^2.105 and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos. ^2.108 and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos. '' None

2. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Epimenides

Found in books: Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 100; Tor (2017), Mortal and Divine in Early Greek Epistemology, 277

3. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Epimenides

Found in books: Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 181; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 84

4. New Testament, Acts, 17.28 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Areopagus speech, Epimenides echoes • Epimenides • thought, Epimenides redivivus

Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 93; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 202, 633

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17.28 ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν

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17.28 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' "" None

5. New Testament, Titus, 1.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Epimenides

Found in books: Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 181; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 93, 760; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 336

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1.12 εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί·'' None

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1.12 One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons."'' None

6. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Epimenides

Found in books: Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 293; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 84

7. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Epimenides

Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 48; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 97

8. Diogenes Laertius, Lives of The Philosophers, 1.109-1.112, 1.115 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Areopagus speech, Epimenides echoes • Epimenides • Epimenides, his longevity • thought, Epimenides redivivus

Found in books: Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 181, 182; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 52, 84; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 48; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 633; Tor (2017), Mortal and Divine in Early Greek Epistemology, 151; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 249, 250, 251

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1.109 10. EPIMEDESEpimenides, according to Theopompus and many other writers, was the son of Phaestius; some, however, make him the son of Dosiadas, others of Agesarchus. He was a native of Cnossos in Crete, though from wearing his hair long he did not look like a Cretan. One day he was sent into the country by his father to look for a stray sheep, and at noon he turned aside out of the way, and went to sleep in a cave, where he slept for fifty-seven years. After this he got up and went in search of the sheep, thinking he had been asleep only a short time. And when he could not find it, he came to the farm, and found everything changed and another owner in possession. Then he went back to the town in utter perplexity; and there, on entering his own house, he fell in with people who wanted to know who he was. At length he found his younger brother, now an old man, and learnt the truth from him. ^1.110 So he became famous throughout Greece, and was believed to be a special favourite of heaven.Hence, when the Athenians were attacked by pestilence, and the Pythian priestess bade them purify the city, they sent a ship commanded by Nicias, son of Niceratus, to Crete to ask the help of Epimenides. And he came in the 46th Olympiad, purified their city, and stopped the pestilence in the following way. He took sheep, some black and others white, and brought them to the Areopagus; and there he let them go whither they pleased, instructing those who followed them to mark the spot where each sheep lay down and offer a sacrifice to the local divinity. And thus, it is said, the plague was stayed. Hence even to this day altars may be found in different parts of Attica with no name inscribed upon them, which are memorials of this atonement. According to some writers he declared the plague to have been caused by the pollution which Cylon brought on the city and showed them how to remove it. In consequence two young men, Cratinus and Ctesibius, were put to death and the city was delivered from the scourge.' "^1.111 The Athenians voted him a talent in money and a ship to convey him back to Crete. The money he declined, but he concluded a treaty of friendship and alliance between Cnossos and Athens.So he returned home and soon afterwards died. According to Phlegon in his work On Longevity he lived one hundred and fifty-seven years; according to the Cretans two hundred and ninety-nine years. Xenophanes of Colophon gives his age as 154, according to hearsay.He wrote a poem On the Birth of the Curetes and Corybantes and a Theogony, 5000 lines in all; another on the building of the Argo and Jason's voyage to Colchis in 6500 lines." '^1.112 He also compiled prose works On Sacrifices and the Cretan Constitution, also On Minos and Rhadamanthus, running to about 4000 lines. At Athens again he founded the sanctuary of the Solemn Gods (Semnai Theai), as Lobon of Argos tells us in his work On Poets. He is stated to have been the first who purified houses and fields, and the first who founded sanctuaries. Some are found to maintain that he did not go to sleep but withdrew himself for a while, engaged in gathering simples.There is extant a letter of his to Solon the lawgiver, containing a scheme of government which Minos drew up for the Cretans. But Demetrius of Magnesia, in his work on poets and writers of the same name, endeavours to discredit the letter on the ground that it is late and not written in the Cretan dialect but in Attic, and New Attic too. However, I have found another letter by him which runs as follows:Epimenides to Solon' ' 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