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Tiresias: The Ancient Mediterranean Religions Source Database



144
Aeschylus, Persians, 620-624
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τιμὰς προπέμψω τάσδε νερτέροις θεοῖς. ΧορόςCHORUS chanting: Yes, royal lady, Persia's honour'd grace, To earth's dark chambers pour thy off'rings: we With choral hymns will supplicate the powers That guide the dead, to be propitious to us. And you, that o'er the realms of night extend Your sacred sway, thee mighty earth, and the Hermes; thee chief, tremendous king, whose throne Awes with supreme dominion, I adjure: Send, from your gloomy regions, send his shade Once more to visit this ethereal light; That he alone, if aught of dread event He sees yet threat'ning Persia, may disclose To us poor mortals Fate's extreme decree. Hears the honour'd godlike king? These barbaric notes of wo, Taught in descant sad to ring, Hears he in the shades below? Thou, O Earth, and you, that lead Through your sable realms the dead, Guide him as he takes his way, And give him to the ethereal light of day! Let the illustrious shade arise Glorious in his radiant state, More than blazed before our eyes, Ere sad Susa mourn'd his fate. Dear he lived, his tomb is dear, Shrining virtues we revere: Send then, monarch of the dead, Such as Darius was, Darius' shade. He in realm-unpeopling war Wasted not his subjects' blood, Godlike in his will to spare, In his councils wise and good. Rise then, sovereign lord, to light; On this mound's sepulchral height Lift thy sock in saffron died, And rear thy rich tiara's regal pride! Great and good, Darius, rise: Lord of Persia's lord, appear: Thus involved with thrilling cries Come, our tale of sorrow hear! War her Stygian pennons spreads, Brooding darkness o'er our heads; For stretch'd along the dreary shore The flow'r of Asia lies distain'd with gore. Rise, Darius, awful power; Long for thee our tears shall flow. Why thy ruin'd empire o'er Swells this double flood of wo? Sweeping o'er the azure tide Rode thy navy's gallant pride: Navy now no more, for all Beneath the whelming wave- ATOSSA performs her ritual by the tomb. As the song concludes the GHOST OF DARIUS appears from the tomb.
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Intertexts (texts cited often on the same page as the searched text):

24 results
1. Hesiod, Works And Days, 110-188, 254, 109 (8th cent. BCE - 7th cent. BCE)

109. Filling both land and sea, while every day
2. Homer, Iliad, 22.358-22.360 (8th cent. BCE - 7th cent. BCE)

22.358. /Then even in dying spake unto him Hector of the flashing helm:Verily I know thee well, and forbode what shall be, neither was it to be that I should persuade thee; of a truth the heart in thy breast is of iron. Bethink thee now lest haply I bring the wrath of the gods upon thee on the day when Paris and Phoebus Apollo shall slay thee 22.359. /Then even in dying spake unto him Hector of the flashing helm:Verily I know thee well, and forbode what shall be, neither was it to be that I should persuade thee; of a truth the heart in thy breast is of iron. Bethink thee now lest haply I bring the wrath of the gods upon thee on the day when Paris and Phoebus Apollo shall slay thee 22.360. /valorous though thou art, at the Scaean gate. Even as he thus spake the end of death enfolded him and his soul fleeting from his limbs was gone to Hades, bewailing her fate, leaving manliness and youth. And to him even in his death spake goodly Achilles:
3. Homer, Odyssey, 11.51-11.80, 11.90-11.151 (8th cent. BCE - 7th cent. BCE)

4. Aeschylus, Agamemnon, 1545 (6th cent. BCE - 5th cent. BCE)

1545. ψυχῇ τʼ ἄχαριν χάριν ἀντʼ ἔργων 1545. And for the soul of him, in place
5. Aeschylus, Libation-Bearers, 130, 306-314, 456, 505, 129 (6th cent. BCE - 5th cent. BCE)

129. κἀγὼ χέουσα τάσδε χέρνιβας βροτοῖς
6. Aeschylus, Eumenides, 107-116, 255-256, 106 (6th cent. BCE - 5th cent. BCE)

106. ἦ πολλὰ μὲν δὴ τῶν ἐμῶν ἐλείξατε
7. Aeschylus, Persians, 163-164, 173, 604-619, 621-851, 929, 12 (6th cent. BCE - 5th cent. BCE)

12. πᾶσα γὰρ ἰσχὺς Ἀσιατογενὴς
8. Aeschylus, Suppliant Women, 626-629, 656, 663-666, 693-709, 625 (6th cent. BCE - 5th cent. BCE)

625. ἄγε δή, λέξωμεν ἐπʼ Ἀργείοις 625. Come, let us invoke blessings upon the Argives in return for blessings. And may Zeus, god of strangers, behold the offerings of gratitude voiced by a stranger’s lips, that they may in true fulfilment reach their perfect goal. Chorus
9. Pindar, Pythian Odes, 4.213-4.219 (6th cent. BCE - 5th cent. BCE)

10. Euripides, Alcestis, 1004, 1003 (5th cent. BCE - 5th cent. BCE)

11. Euripides, Hippolytus, 510-515, 509 (5th cent. BCE - 5th cent. BCE)

12. Herodotus, Histories, 3.30-3.32, 3.68, 5.92, 5.92.7, 7.69 (5th cent. BCE - 5th cent. BCE)

3.30. But Cambyses, the Egyptians say, owing to this wrongful act immediately went mad, although even before he had not been sensible. His first evil act was to destroy his full brother Smerdis, whom he had sent away from Egypt to Persia out of jealousy, because Smerdis alone could draw the bow brought from the Ethiopian by the Fish-eaters as far as two fingerbreadths, but no other Persian could draw it. ,Smerdis having gone to Persia, Cambyses saw in a dream a vision, in which it seemed to him that a messenger came from Persia and told him that Smerdis sitting on the royal throne touched heaven with his head. ,Fearing therefore for himself, lest his brother might slay him and so be king, he sent Prexaspes, the most trusted of his Persians, to Persia to kill him. Prexaspes went up to Susa and killed Smerdis; some say that he took Smerdis out hunting, others that he brought him to the Red Sea and there drowned him. 3.31. This, they say, was the first of Cambyses' evil acts; next, he destroyed his full sister, who had come with him to Egypt, and whom he had taken to wife. ,He married her in this way (for before this, it had by no means been customary for Persians to marry their sisters): Cambyses was infatuated with one of his sisters and when he wanted to marry her, because his intention was contrary to usage, he summoned the royal judges and inquired whether there were any law enjoining one, that so desired, to marry his sister. ,These royal judges are men chosen out from the Persians to function until they die or are detected in some injustice; it is they who decide suits in Persia and interpret the laws of the land; all matters are referred to them. ,These then replied to Cambyses with an answer which was both just and prudent, namely, that they could find no law enjoining a brother to marry his sister; but that they had found a law permitting the King of Persia to do whatever he liked. ,Thus, although they feared Cambyses they did not break the law, and, to save themselves from death for keeping it, they found another law abetting one who wished to marry sisters. ,So Cambyses married the object of his desire; yet not long afterwards he took another sister as well. It was the younger of these who had come with him to Egypt, and whom he now killed. 3.32. There are two tales of her death, as there are of the death of Smerdis. The Greeks say that Cambyses had set a lion cub to fight a puppy, and that this woman was watching too; and that as the puppy was losing, its brother broke its leash and came to help, and the two dogs together got the better of the cub. ,Cambyses, they say, was pleased with the sight, but the woman wept as she sat by. Cambyses perceiving it asked why she wept, and she said that when she saw the puppy help its brother she had wept, recalling Smerdis and knowing that there would be no avenger for him. ,For saying this, according to the Greek story, she was killed by Cambyses. But the Egyptian tale is that as the two sat at table the woman took a lettuce and plucked off the leaves, then asked her husband whether he preferred the look of it with or without leaves. “With the leaves,” he said; whereupon she answered: ,“Yet you have stripped Cyrus' house as bare as this lettuce.” Angered at this, they say, he sprang upon her, who was great with child, and she miscarried and died of the hurt he gave her. 3.68. Such was his proclamation at the beginning of his reign; but in the eighth month he was exposed in the following manner. There was one Otanes, son of Pharnaspes, as well-born and rich a man as any Persian. ,This Otanes was the first to guess that the Magus was not Cyrus' son Smerdis and who, in fact, he was; the reason was, that he never left the acropolis nor summoned any notable Persian into his presence. And having formed this suspicion Otanes did as follows: ,Cambyses had taken his daughter, whose name was Phaedyme; this same girl the Magus had now and he lived with her and with all Cambyses' other wives. Otanes sent to this daughter, asking at what man's side she lay, with Smerdis, Cyrus' son, or with some other? ,She sent back a message that she did not know; for (she said) she had never seen Cyrus' son Smerdis, nor did she know who her bedfellow was. Then Otanes sent a second message, to this effect: “If you do not know Cyrus' son Smerdis yourself, then find out from Atossa who it is that she and you are living with; for surely she knows her own brother.” ,To this his daughter replied: “I cannot communicate with Atossa, nor can I see any other of the women of the household; for no sooner had this man, whoever he is, made himself king, than he sent us to live apart, each in her own appointed place.” 5.92. These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him: quote type="oracle" l met="dact" Eetion,worthy of honor, no man honors you. /l l Labda is with child, and her child will be a millstone /l lWhich will fall upon the rulers and will bring justice to Corinth. /l /quote ,This oracle which was given to Eetion was in some way made known to the Bacchiadae. The earlier oracle sent to Corinth had not been understood by them, despite the fact that its meaning was the same as the meaning of the oracle of Eetion, and it read as follows: quote type="oracle" l met="dact"An eagle in the rocks has conceived, and will bring forth a lion, /l lStrong and fierce. The knees of many will it loose. /l lThis consider well, Corinthians, /l lYou who dwell by lovely Pirene and the overhanging heights of Corinth. /l /quote ,This earlier prophecy had been unintelligible to the Bacchiadae, but as soon as they heard the one which was given to Eetion, they understood it at once, recognizing its similarity with the oracle of Eetion. Now understanding both oracles, they kept quiet but resolved to do away with the offspring of Eetion. Then, as soon as his wife had given birth, they sent ten men of their clan to the township where Eetion dwelt to kill the child. ,These men came to Petra and passing into Eetion's courtyard, asked for the child. Labda, knowing nothing of the purpose of their coming and thinking that they wished to see the baby out of affection for its father, brought it and placed it into the hands of one of them. Now they had planned on their way that the first of them who received the child should dash it to the ground. ,When, however, Labda brought and handed over the child, by divine chance it smiled at the man who took it. This he saw, and compassion prevented him from killing it. Filled with pity, he handed it to a second, and this man again to a third.In fact it passed from hand to hand to each of the ten, for none would make an end of it. ,They then gave the child back to its mother, and after going out, they stood before the door reproaching and upbraiding one another, but chiefly him who had first received it since he had not acted in accordance with their agreement. Finally they resolved to go in again and all have a hand in the killing. ,Fate, however, had decreed that Eetion's offspring should be the source of ills for Corinth, for Labda, standing close to this door, heard all this. Fearing that they would change their minds and that they would take and actually kill the child, she took it away and hid it where she thought it would be hardest to find, in a chest, for she knew that if they returned and set about searching they would seek in every place—which in fact they did. ,They came and searched, but when they did not find it, they resolved to go off and say to those who had sent them that they had carried out their orders. They then went away and said this. ,Eetion's son, however, grew up, and because of his escape from that danger, he was called Cypselus, after the chest. When he had reached manhood and was seeking a divination, an oracle of double meaning was given him at Delphi. Putting faith in this, he made an attempt on Corinth and won it. ,The oracle was as follows: quote type="oracle" l met="dact"That man is fortunate who steps into my house, /l l Cypselus, son of Eetion, the king of noble Corinth, /l lHe himself and his children, but not the sons of his sons. /l /quote Such was the oracle. Cypselus, however, when he had gained the tyranny, conducted himself in this way: many of the Corinthians he drove into exile, many he deprived of their wealth, and by far the most he had killed. ,After a reign of thirty years, he died in the height of prosperity, and was succeeded by his son Periander. Now Periander was to begin with milder than his father, but after he had held converse by messenger with Thrasybulus the tyrant of Miletus, he became much more bloodthirsty than Cypselus. ,He had sent a herald to Thrasybulus and inquired in what way he would best and most safely govern his city. Thrasybulus led the man who had come from Periander outside the town, and entered into a sown field. As he walked through the corn, continually asking why the messenger had come to him from Corinth, he kept cutting off all the tallest ears of wheat which he could see, and throwing them away, until he had destroyed the best and richest part of the crop. ,Then, after passing through the place and speaking no word of counsel, he sent the herald away. When the herald returned to Corinth, Periander desired to hear what counsel he brought, but the man said that Thrasybulus had given him none. The herald added that it was a strange man to whom he had been sent, a madman and a destroyer of his own possessions, telling Periander what he had seen Thrasybulus do. ,Periander, however, understood what had been done, and perceived that Thrasybulus had counselled him to slay those of his townsmen who were outstanding in influence or ability; with that he began to deal with his citizens in an evil manner. Whatever act of slaughter or banishment Cypselus had left undone, that Periander brought to accomplishment. In a single day he stripped all the women of Corinth naked, because of his own wife Melissa. ,Periander had sent messengers to the Oracle of the Dead on the river Acheron in Thesprotia to enquire concerning a deposit that a friend had left, but Melissa, in an apparition, said that she would tell him nothing, nor reveal where the deposit lay, for she was cold and naked. The garments, she said, with which Periander had buried with her had never been burnt, and were of no use to her. Then, as evidence for her husband that she spoke the truth, she added that Periander had put his loaves into a cold oven. ,When this message was brought back to Periander (for he had had intercourse with the dead body of Melissa and knew her token for true), immediately after the message he made a proclamation that all the Corinthian women should come out into the temple of Hera. They then came out as to a festival, wearing their most beautiful garments, and Periander set his guards there and stripped them all alike, ladies and serving-women, and heaped all the clothes in a pit, where, as he prayed to Melissa, he burnt them. ,When he had done this and sent a second message, the ghost of Melissa told him where the deposit of the friend had been laid. “This, then, Lacedaimonians, is the nature of tyranny, and such are its deeds. ,We Corinthians marvelled greatly when we saw that you were sending for Hippias, and now we marvel yet more at your words to us. We entreat you earnestly in the name of the gods of Hellas not to establish tyranny in the cities, but if you do not cease from so doing and unrighteously attempt to bring Hippias back, be assured that you are proceeding without the Corinthians' consent.” 7.69. The Arabians wore mantles girded up, and carried at their right side long bows curving backwards. The Ethiopians were wrapped in skins of leopards and lions, and carried bows made of palmwood strips, no less than four cubits long, and short arrows pointed not with iron but with a sharpened stone that they use to carve seals; furthermore, they had spears pointed with a gazelle's horn sharpened like a lance, and also studded clubs. ,When they went into battle they painted half their bodies with gypsum and the other half with vermilion. The Arabians and the Ethiopians who dwell above Egypt had as commander Arsames, the son of Darius and Artystone daughter of Cyrus, whom Darius loved best of his wives; he had an image made of her of hammered gold.
13. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)

865e. and being filled also with dread and horror on account of his own violent end, when he sees his murderer going about in the very haunts which he himself had frequented, he is horror-stricken; and being disquieted himself, he takes conscience as his ally, and with all his might disquiets his slayer—both the man himself and his doings. Wherefore it is right for the slayer to retire before his victim for a full year, in all its seasons, and to vacate all the spots he owned in all parts of his native land; Ath. and if the dead man be a Stranger, he shall be barred also from the Stranger’s country
14. Sophocles, Antigone, 1278-1283, 1312-1316, 1334-1338, 1277 (5th cent. BCE - 5th cent. BCE)

15. Theocritus, Idylls, 2 (4th cent. BCE - 3rd cent. BCE)

16. Cicero, Republic, 6.18-6.19 (2nd cent. BCE - 1st cent. BCE)

6.18. Quae cum intuerer stupens, ut me recepi, Quid? hic, inquam, quis est, qui conplet aures meas tantus et tam dulcis sonus? Hic est, inquit, ille, qui intervallis disiunctus inparibus, sed tamen pro rata parte ratione distinctis inpulsu et motu ipsorum orbium efficitur et acuta cum gravibus temperans varios aequabiliter concentus efficit; nec enim silentio tanti motus incitari possunt, et natura fert, ut extrema ex altera parte graviter, ex altera autem acute sonent. Quam ob causam summus ille caeli stellifer cursus, cuius conversio est concitatior, acuto et excitato movetur sono, gravissimo autem hic lunaris atque infimus; nam terra nona inmobilis manens una sede semper haeret complexa medium mundi locum. Illi autem octo cursus, in quibus eadem vis est duorum, septem efficiunt distinctos intervallis sonos, qui numerus rerum omnium fere nodus est; quod docti homines nervis imitati atque cantibus aperuerunt sibi reditum in hunc locum, sicut alii, qui praestantibus ingeniis in vita humana divina studia coluerunt. 6.19. Hoc sonitu oppletae aures hominum obsurduerunt; nec est ullus hebetior sensus in vobis, sicut, ubi Nilus ad illa, quae Catadupa nomitur, praecipitat ex altissimis montibus, ea gens, quae illum locum adcolit, propter magnitudinem sonitus sensu audiendi caret. Hic vero tantus est totius mundi incitatissima conversione sonitus, ut eum aures hominum capere non possint, sicut intueri solem adversum nequitis, eiusque radiis acies vestra sensusque vincitur. Haec ego admirans referebam tamen oculos ad terram identidem.
17. Vergil, Aeneis, 1.498, 4.215, 4.420-4.423, 4.469-4.473 (1st cent. BCE - 1st cent. BCE)

1.498. Dido, assembling her few trusted friends 4.215. of woodland creatures; the wild goats are seen 4.420. his stratagem, and all the coming change 4.421. perceived ere it began. Her jealous fear 4.422. counted no hour secure. That unclean tongue 4.423. of Rumor told her fevered heart the fleet 4.469. then thus the silence broke: “O Queen, not one 4.470. of my unnumbered debts so strongly urged 4.471. would I gainsay. Elissa's memory 4.472. will be my treasure Iong as memory holds 4.473. or breath of life is mine. Hear my brief plea!
18. Heliodorus, Ethiopian Story, 6.14-6.15 (2nd cent. CE - 4th cent. CE)

19. Lucian, The Lover of Lies, 27 (2nd cent. CE - 2nd cent. CE)

20. Diogenes Laertius, Lives of The Philosophers, 8.31-8.32 (3rd cent. CE - 3rd cent. CE)

8.31. The veins, arteries, and sinews are the bonds of the soul. But when it is strong and settled down into itself, reasonings and deeds become its bonds. When cast out upon the earth, it wanders in the air like the body. Hermes is the steward of souls, and for that reason is called Hermes the Escorter, Hermes the Keeper of the Gate, and Hermes of the Underworld, since it is he who brings in the souls from their bodies both by land and sea; and the pure are taken into the uppermost region, but the impure are not permitted to approach the pure or each other, but are bound by the Furies in bonds unbreakable. 8.32. The whole air is full of souls which are called genii or heroes; these are they who send men dreams and signs of future disease and health, and not to men alone, but to sheep also and cattle as well; and it is to them that purifications and lustrations, all divination, omens and the like, have reference. The most momentous thing in human life is the art of winning the soul to good or to evil. Blest are the men who acquire a good soul; they can never be at rest, nor ever keep the same course two days together.
21. Papyri, Papyri Graecae Magicae, 4.296-4.466, 4.1416-4.1431, 4.1460-4.1495, 4.2725-4.2739, 4.2943-4.2966 (3rd cent. CE - 4th cent. CE)

22. Proclus, Commentary On Plato'S Republic, 2.119 (5th cent. CE - 5th cent. CE)

23. Proclus, Commentary On Plato'S Republic, 2.119 (5th cent. CE - 5th cent. CE)

24. Orphic Hymns., Fragments, 417



Subjects of this text:

subject book bibliographic info
acropolis, in the aeneid Giusti, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 115
aeneas, and anna Giusti, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 115
aeneas, as paris Giusti, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 115
aeschylus, and character withdrawals Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 721
aeschylus, persae Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 406; Giusti, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 115
aeschylus, persians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
aeschylus Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 406; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 230, 231
agamemnon Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 170
anna, didos sister Giusti, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 115
apollo Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 9
artystone, atossas sister Giusti, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 115
atossa, as dido Giusti, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 115
atossa, daughter of artaxerxes ii Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
atossa, wife of darius Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
barbaros, cf. barbarian basanos, cf. torture baskania, cf. evil eye biaiothanatoi Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 180
broadhead, henry d. Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 406, 407
cambyses Giusti, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 115
carthage, as persia Giusti, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 115
carthaginians, in the aeneid Giusti, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 115
carthaginians, portrait of Giusti, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 115
chorus of elders Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 170
commoi, examples of Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 721
compilation process (of magical handbooks) Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 9
cultic ritual practice, curse tablets Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 407
cultic ritual practice, magic Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 407
cultural plurality Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 9
cumae Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212
daemonology Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212, 230, 231, 232
daimon/daimones Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 407
darius (king of persia) Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212, 230, 231
darius i Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
death and the afterlife, communication with souls of the dead Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 406, 407
death and the afterlife, conceptions of death Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 406, 407
death and the afterlife, curse tablets Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 407
death and the afterlife, ghosts/restless spirits/revenants Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 407
death and the afterlife, hades (underworld) Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 406, 407
death and the afterlife, magic Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 407
death and the afterlife, necromancy and oracles Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 406
death and the afterlife, summoning of souls Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 406, 407
delphis Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 180
dionysos Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 9
divine epithets Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 9
earth (gaea), cult of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
egypt Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 180
eidinow, esther Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 407
electra Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 170
enthusiastic prophecy Johnston, Ancient Greek Divination (2008) 97
epidaurus Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212
erictho (thessalian witch) Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212
erinyes/furies Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 180
eurydice de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149
frankenstein Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212
funerary cult Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
gasparro, giulia s. Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 407
ghost of clytemnestra, psukhē of Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 170
ghost of clytemnestra Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 170
ghost of darius Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 170
gods of the underworld Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 180
graf, fritz Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 407
greek literature Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 9
greek magic, ritual and religion Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 9
griffith, mark Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
hall, e. Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 407
harrison, thomas Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
hekate Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 9
heliodorus (novelist) Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212
herodotos Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 406
herodotus, on sovereignty Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
honey, use of, in ritual Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 230
incubation Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212
initiation and divination Johnston, Ancient Greek Divination (2008) 97
johnston, sarah iles Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 407
jouan, f. Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 406, 407
kingship, divine Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
kingship, lydian Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
kingship, persian Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
kommos Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 170
libation bearers, the (aeschylus), and character withdrawals Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 721
life de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149
lucan Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212
lucian Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 406
lydia and lydians, rites of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
lyra, orphic lyra de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149
lyra de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149
magos (magoi, magus, magi, maga, magae) Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212
metals Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 9
milk, use of, in libations Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 230
mother of the gods, and anahita Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
mother of the gods, and atossa Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
mother of the gods, and persians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
music de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149
mystery cults Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 9
myth Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 9; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149
necromancy Johnston, Ancient Greek Divination (2008) 97; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212, 230, 231, 232
nero Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212
numbers de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149
ogden, daniel Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 406
olbia Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 180
olbos Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
orestes Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 170
orpheus, catabasis de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149
orpheus, musician de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149
orpheus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149
orphic de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149
periander and his wife Johnston, Ancient Greek Divination (2008) 97
persephone (goddess) Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 407
persia and persians, and lydian symbols Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
persia and persians, customs of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
persia and persians, religion of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
persian culture and religion Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 406, 407
plato Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 180
possession Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212
protective magic Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 9
psukhē Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 170
psychagogia Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212
psychomanteion Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212
pythagoras Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212
queen, of persia Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
said, edward w. Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
salamis Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 230
selinus Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 9
shelley, m. Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212
shelley, p. b. Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 212
sicily Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 180
simaetha Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 180
song de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149
soul, of dead de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149
soul, orphic doctrine de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149
spheres de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149
tomb, of darius Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
trophonius Johnston, Ancient Greek Divination (2008) 97
tyranny, theology of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232
ulysses de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 149
versnel, hendrik s. Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 407
voces magicae, magical logoi' Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 9
voutiras, emmanuel Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 407
wine, use of, in libations Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 230
withdrawal, of characters Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 721
xerxes Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 232