Tiresias: The Ancient Mediterranean Religions Source Database

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Aristophanes, Frogs, 320
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1. Heraclitus of Ephesus, Fragments, b15 (6th cent. BCE - 5th cent. BCE)
2. Aristophanes, Acharnians, 248-253, 247 (5th cent. BCE - 4th cent. BCE) 247. καὶ μὴν καλόν γ' ἔστ': ὦ Διόνυσε δέσποτα
3. Aristophanes, Birds, 988 (5th cent. BCE - 4th cent. BCE) 988. μήτ' ἢν Λάμπων ᾖ μήτ' ἢν ὁ μέγας Διοπείθης.
4. Aristophanes, Knights, 1090-1095, 1085 (5th cent. BCE - 4th cent. BCE) 1085. ἐς τὴν χεῖρ' ὀρθῶς ᾐνίξατο τὴν Διοπείθους.
5. Aristophanes, Clouds, 830 (5th cent. BCE - 4th cent. BCE) 830. τίς φησι ταῦτα; Σωκράτης ὁ Μήλιος
6. Aristophanes, Peace, 130-134, 143, 147, 154-161, 169-172, 66, 97, 129 (5th cent. BCE - 4th cent. BCE) 129. ἐν τοῖσιν Αἰσώπου λόγοις ἐξηυρέθη
7. Aristophanes, Frogs, 1331-1344, 186, 209-219, 22, 220, 234, 290-297, 312-319, 321-459, 486, 740, 1150 (5th cent. BCE - 4th cent. BCE) 1150. Διόνυσε πίνεις οἶνον οὐκ ἀνθοσμίαν.
8. Aristophanes, The Women Celebrating The Thesmophoria, 947-1000 (5th cent. BCE - 4th cent. BCE) 1000. εὐπέταλος ἕλικι θάλλει.
9. Aristophanes, Wasps, 1363-1365, 15-29, 31-38, 380, 39-54, 1362 (5th cent. BCE - 4th cent. BCE) 1362. λαβοῦς', ἵν' αὐτὸν τωθάσω νεανικῶς
10. Euripides, Bacchae, 725, 526 (5th cent. BCE - 5th cent. BCE) 526. Ἴθι, Διθύραμβʼ, ἐμὰν ἄρσενα word split in text foreign xml:lang=
11. Herodotus, Histories, 1.34.1, 2.45.3, 3.108.2, 6.27.1, 6.91, 6.98, 6.133-6.135, 7.133-7.137, 7.137.2, 8.13, 8.20, 8.38-8.39, 8.65, 9.65, 9.65.2, 9.100-9.101, 9.101.1 (5th cent. BCE - 5th cent. BCE) 1.34.1. But after Solon's departure divine retribution fell heavily on Croesus; as I guess, because he supposed himself to be blessed beyond all other men. Directly, as he slept, he had a dream, which showed him the truth of the evil things which were going to happen concerning his son. 2.45.3. And furthermore, as Heracles was alone, and, still, only a man, as they say, how is it natural that he should kill many myriads? In talking so much about this, may I keep the goodwill of gods and heroes! 3.108.2. Somehow the forethought of God (just as is reasonable) being wise has made all creatures prolific that are timid and edible, so that they do not become extinct through being eaten, whereas few young are born to hardy and vexatious creatures. 6.27.1. It is common for some sign to be given when great ills threaten cities or nations; for before all this plain signs had been sent to the Chians. 6.91. But this happened later. The rich men of Aegina gained mastery over the people, who had risen against them with Nicodromus, then made them captive and led them out to be killed. Because of this a curse fell upon them, which despite all their efforts they could not get rid of by sacrifice, and they were driven out of their island before the goddess would be merciful to them. ,They had taken seven hundred of the people alive; as they led these out for slaughter one of them escaped from his bonds and fled to the temple gate of Demeter the Lawgiver, where he laid hold of the door-handles and clung to them. They could not tear him away by force, so they cut off his hands and carried him off, and those hands were left clinging fast to the door-handles. 6.98. After doing this, Datis sailed with his army against Eretria first, taking with him Ionians and Aeolians; and after he had put out from there, Delos was shaken by an earthquake, the first and last, as the Delians say, before my time. This portent was sent by heaven, as I suppose, to be an omen of the ills that were coming on the world. ,For in three generations, that is, in the time of Darius son of Hystaspes and Xerxes son of Darius and Artaxerxes son of Xerxes, more ills happened to Hellas than in twenty generations before Darius; some coming from the Persians, some from the wars for preeminence among the chief of the nations themselves. ,Thus it was no marvel that there should be an earthquake in Delos when there had been none before. Also there was an oracle concerning Delos, where it was written: quote type="oracle" l met="dact"I will shake Delos, though unshaken before. /l /quote In the Greek language these names have the following meanings: Darius is the Doer, Xerxes the Warrior, Artaxerxes the Great Warrior. The Greeks would rightly call the kings thus in their language. 6.133. Miltiades took his army and sailed for Paros, on the pretext that the Parians had brought this on themselves by first sending triremes with the Persian fleet to Marathon. Such was the pretext of his argument, but he had a grudge against the Parians because Lysagoras son of Tisias, a man of Parian descent, had slandered him to Hydarnes the Persian. ,When he reached his voyage's destination, Miltiades with his army drove the Parians inside their walls and besieged them; he sent in a herald and demanded a hundred talents, saying that if they did not give it to him, his army would not return home before it had stormed their city. ,The Parians had no intention of giving Miltiades any money at all, and they contrived how to defend their city. They did this by building their wall at night to double its former height where it was most assailable, and also by other devices. 6.134. All the Greeks tell the same story up to this point; after this the Parians themselves say that the following happened: as Miltiades was in a quandary, a captive woman named Timo, Parian by birth and an under-priestess of the goddesses of the dead, came to talk with him. ,Coming before Miltiades, she advised him, if taking Paros was very important to him, to do whatever she suggested. Then, following her advice, he passed through to the hill in front of the city and jumped over the fence of the precinct of Demeter the Lawgiver, since he was unable to open the door. After leaping over, he went to the shrine, whether to move something that should not be moved, or with some other intention. When he was right at the doors, he was immediately seized with panic and hurried back by the same route; leaping down from the wall he twisted his thigh, but some say he hit his knee. 6.135. So Miltiades sailed back home in a sorry condition, neither bringing money for the Athenians nor having won Paros; he had besieged the town for twenty-six days and ravaged the island. ,The Parians learned that Timo the under-priestess of the goddesses had been Miltiades' guide and desired to punish her for this. Since they now had respite from the siege, they sent messengers to Delphi to ask if they should put the under-priestess to death for guiding their enemies to the capture of her native country, and for revealing to Miltiades the rites that no male should know. ,But the Pythian priestess forbade them, saying that Timo was not responsible: Miltiades was doomed to make a bad end, and an apparition had led him in these evils. 7.133. To Athens and Sparta Xerxes sent no heralds to demand earth, and this he did for the following reason. When Darius had previously sent men with this same purpose, those who made the request were cast at the one city into the Pit and at the other into a well, and bidden to obtain their earth and water for the king from these locations. ,What calamity befell the Athenians for dealing in this way with the heralds I cannot say, save that their land and their city were laid waste. I think, however, that there was another reason for this, and not the aforesaid. 7.134. Be that as it may, the anger of Talthybius, Agamemnon's herald, fell upon the Lacedaemonians. At Sparta there is a shrine of Talthybius and descendants of Talthybius called Talthybiadae, who have the special privilege of conducting all embassies from Sparta. ,Now there was a long period after the incident I have mentioned above during which the Spartans were unable to obtain good omens from sacrifice. The Lacedaemonians were grieved and dismayed by this and frequently called assemblies, making a proclamation inviting some Lacedaemonian to give his life for Sparta. Then two Spartans of noble birth and great wealth, Sperthias son of Aneristus and Bulis son of Nicolaus, undertook of their own free will to make atonement to Xerxes for Darius' heralds who had been killed at Sparta. ,Thereupon the Spartans sent these men to Media for execution. 7.135. Worthy of admiration was these men's deed of daring, and so also were their sayings. On their way to Susa, they came to Hydarnes, a Persian, who was general of the coast of Asia. He entertained and feasted them as his guests, and as they sat at his board, he asked: ,“Lacedaemonians, why do you shun the king's friendship? You can judge from what you see of me and my condition how well the king can honor men of worth. So might it be with you if you would but put yourselves in the king's hands, being as you are of proven worth in his eyes, and every one of you might by his commission be a ruler of Hellas.” ,To this the Spartans answered: “Your advice to us, Hydarnes, is not completely sound; one half of it rests on knowledge, but the other on ignorance. You know well how to be a slave, but you, who have never tasted freedom, do not know whether it is sweet or not. Were you to taste of it, not with spears you would counsel us to fight for it, no, but with axes.” 7.136. This was their answer to Hydarnes. From there they came to Susa, into the king's presence, and when the guards commanded and would have compelled them to fall down and bow to the king, they said they would never do that. This they would refuse even if they were thrust down headlong, for it was not their custom, said they, to bow to mortal men, nor was that the purpose of their coming. Having averted that, they next said, ,“The Lacedaemonians have sent us, O king of the Medes, in requital for the slaying of your heralds at Sparta, to make atonement for their death,” and more to that effect. To this Xerxes, with great magimity, replied that he would not imitate the Lacedaemonians. “You,” said he, “made havoc of all human law by slaying heralds, but I will not do that for which I censure you, nor by putting you in turn to death will I set the Lacedaemonians free from this guilt.” 7.137. This conduct on the part of the Spartans succeeded for a time in allaying the anger of Talthybius, in spite of the fact that Sperthias and Bulis returned to Sparta. Long after that, however, it rose up again in the war between the Peloponnesians and Athenians, as the Lacedaemonians say. That seems to me to be an indication of something divine. ,It was just that the wrath of Talthybius descended on ambassadors, nor abated until it was satisfied. The venting of it, however, on the sons of those men who went up to the king to appease it, namely on Nicolas son of Bulis and Aneristus son of Sperthias (that Aneristus who landed a merchant ships crew at the Tirynthian settlement of Halia and took it), makes it plain to me that this was the divine result of Talthybius' anger. ,These two had been sent by the Lacedaemonians as ambassadors to Asia, and betrayed by the Thracian king Sitalces son of Tereus and Nymphodorus son of Pytheas of Abdera, they were made captive at Bisanthe on the Hellespont, and carried away to Attica, where the Athenians put them, and with them Aristeas son of Adimantus, a Corinthian, to death. This happened many years after the king's expedition, and I return now to the course of my history. 7.137.2. It was just that the wrath of Talthybius descended on ambassadors, nor abated until it was satisfied. The venting of it, however, on the sons of those men who went up to the king to appease it, namely on Nicolas son of Bulis and Aneristus son of Sperthias (that Aneristus who landed a merchant ships crew at the Tirynthian settlement of Halia and took it), makes it plain to me that this was the divine result of Talthybius' anger. 8.13. This is how the night dealt with them. To those who were appointed to sail round Euboea, however, that same night was still more cruel since it caught them on the open sea. Their end was a terrible one, for when the storm and the rain came on them in their course off the Hollows of Euboea, they were driven by the wind in an unknown direction and were driven onto the rocks. All this was done by the god so that the Persian power might be more equally matched with the Greek, and not much greater than it. 8.20. Now the Euboeans had neglected the oracle of Bacis, believing it to be empty of meaning, and neither by carrying away nor by bringing in anything had they shown that they feared an enemy's coming. In so doing they were the cause of their own destruction, ,for Bacis' oracle concerning this matter runs as follows quote type="oracle" l met="dact"When a strange-tongued man casts a yoke of papyrus on the waves, /l lThen take care to keep bleating goats far from the coasts of Euboea /l /quote To these verses the Euboeans gave no heed; but in the evils then present and soon to come they suffered the greatest calamity. 8.38. All of this together struck panic into the barbarians, and the Delphians, perceiving that they fled, descended upon them and killed a great number. The survivors fled straight to Boeotia. Those of the barbarians who returned said (as I have been told) that they had seen other divine signs besides what I have just described: two men-at-arms of stature greater than human,they said, had come after them, slaying and pursuing. 8.39. These two, say the Delphians, were the native heroes Phylacus and Autonous, whose precincts are near the temple, Phylacus' by the road itself above the shrine of Athena Pronaea, and Autonous' near the Castalian spring, under the Hyarapean Peak. ,The rocks that fell from Parnassus were yet to be seen in my day, lying in the precinct of Athena Pronaea, from where their descent through the foreigners' ranks had hurled them. Such, then, was the manner of those men's departure from the temple. 8.65. Dicaeus son of Theocydes, an Athenian exile who had become important among the Medes, said that at the time when the land of Attica was being laid waste by Xerxes' army and there were no Athenians in the country, he was with Demaratus the Lacedaemonian on the Thriasian plain and saw advancing from Eleusis a cloud of dust as if raised by the feet of about thirty thousand men. They marvelled at what men might be raising such a cloud of dust and immediately heard a cry. The cry seemed to be the “Iacchus” of the mysteries, ,and when Demaratus, ignorant of the rites of Eleusis, asked him what was making this sound, Dicaeus said, “Demaratus, there is no way that some great disaster will not befall the king's army. Since Attica is deserted, it is obvious that this voice is divine and comes from Eleusis to help the Athenians and their allies. ,If it descends upon the Peloponnese, the king himself and his army on the mainland will be endangered. If, however, it turns towards the ships at Salamis, the king will be in danger of losing his fleet. ,Every year the Athenians observe this festival for the Mother and the Maiden, and any Athenian or other Hellene who wishes is initiated. The voice which you hear is the ‘Iacchus’ they cry at this festival.” To this Demaratus replied, “Keep silent and tell this to no one else. ,If these words of yours are reported to the king, you will lose your head, and neither I nor any other man will be able to save you, so be silent. The gods will see to the army.” ,Thus he advised, and after the dust and the cry came a cloud, which rose aloft and floated away towards Salamis to the camp of the Hellenes. In this way they understood that Xerxes' fleet was going to be destroyed. Dicaeus son of Theocydes used to say this, appealing to Demaratus and others as witnesses. 9.65. At Plataea, however, the Persians, routed by the Lacedaemonians, fled in disorder to their own camp and inside the wooden walls which they had made in the territory of Thebes. ,It is indeed a marvel that although the battle was right by the grove of Demeter, there was no sign that any Persian had been killed in the precinct or entered into it; most of them fell near the temple in unconsecrated ground. I think—if it is necessary to judge the ways of the gods—that the goddess herself denied them entry, since they had burnt her temple, the shrine at Eleusis. 9.65.2. It is indeed a marvel that although the battle was right by the grove of Demeter, there was no sign that any Persian had been killed in the precinct or entered into it; most of them fell near the temple in unconsecrated ground. I think—if it is necessary to judge the ways of the gods—that the goddess herself denied them entry, since they had burnt her temple, the shrine at Eleusis. 9.100. The Greeks, having made all their preparations advanced their line against the barbarians. As they went, a rumor spread through the army, and a herald's wand was seen lying by the water-line. The rumor that ran was to the effect that the Greeks were victors over Mardonius' army at a battle in Boeotia. ,Now there are many clear indications of the divine ordering of things, seeing that a message, which greatly heartened the army and made it ready to face danger, arrived amongst the Greeks the very day on which the Persians' disaster at Plataea and that other which was to befall them at Mykale took place. 9.101. Moreover, there was the additional coincidence, that there were precincts of Eleusinian Demeter on both battlefields; for at Plataea the fight was near the temple of Demeter, as I have already said, and so it was to be at Mykale also. ,It happened that the rumor of a victory won by the Greeks with Pausanias was true, for the defeat at Plataea happened while it was yet early in the day, and the defeat of Mykale in the afternoon. That the two fell on the same day of the same month was proven to the Greeks when they examined the matter not long afterwards. ,Now before this rumor came they had been faint-hearted, fearing less for themselves than for the Greeks with Pausanias, that Hellas should stumble over Mardonius. But when the report sped among them, they grew stronger and swifter in their onset. So Greeks and barbarians alike were eager for battle, seeing that the islands and the Hellespont were the prizes of victory. 9.101.1. Moreover, there was the additional coincidence, that there were precincts of Eleusinian Demeter on both battlefields; for at Plataea the fight was near the temple of Demeter, as I have already said, and so it was to be at Mykale also.
12. Lysias, Orations, 6.16-6.18 (5th cent. BCE - 4th cent. BCE)
13. Sophocles, Antigone, 1116-1152, 1115 (5th cent. BCE - 5th cent. BCE)
14. Xenophon, Hellenica, 3.3.3 (5th cent. BCE - 4th cent. BCE) 3.3.3. But Diopeithes, a man very well versed in oracles, said in support of Leotychides that there was also an oracle of Apollo which bade the Lacedaemonians beware of the lame kingship. Agesilaus was lame. Lysander, however, made reply to him, on behalf of Agesilaus, that he did not suppose the god was bidding them beware lest a king of theirs should get a sprain and become lame, but rather lest one who was not of the royal stock should become king. For the kingship would be lame in very truth when it was not the descendants of Heracles who were at the head of the state.
15. Aristotle, Athenian Constitution, 56.4 (4th cent. BCE - 4th cent. BCE)
16. Menander, Dyscolus, 407, 411-418, 406 (4th cent. BCE - 3rd cent. BCE)
17. Diodorus Siculus, Historical Library, 12.10.3-12.10.4 (1st cent. BCE - 1st cent. BCE) 12.10.3.  And shortly thereafter the city was moved to another site and received another name, its founders being Lampon and Xenocritus; the circumstances of its founding were as follows. The Sybarites who were driven a second time from their native city dispatched ambassadors to Greece, to the Lacedaemonians and Athenians, requesting that they assist their repatriation and take part in the settlement. 12.10.4.  Now the Lacedaemonians paid no attention to them, but the Athenians promised to join in the enterprise, and they manned ten ships and sent them to the Sybarites under the leadership of Lampon and Xenocritus; they further sent word to the several cities of the Peloponnesus, offering a share in the colony to anyone who wished to take part in it.
18. Strabo, Geography, 14.2.16 (1st cent. BCE - 1st cent. BCE) 14.2.16. Then to Halicarnassus, the royal residence of the dynasts of Caria, which was formerly called Zephyra. Here is the tomb of Mausolus, one of the Seven Wonders, a monument erected by Artemisia in honor of her husband; and here is the fountain called Salmacis, which has the slanderous repute, for what reason I do not know, of making effeminate all who drink from it. It seems that the effeminacy of man is laid to the charge of the air or of the water; yet it is not these, but rather riches and wanton living, that are the cause of effeminacy. Halicarnassus has an acropolis; and off the city lies Arconnesus. Its colonizers were, among others, Anthes and a number of Troezenians. Natives of Halicarnassus have been: Herodotus the historian, whom they later called a Thurian, because he took part in the colonization of Thurii; and Heracleitus the poet, the comrade of Callimachus; and, in my time, Dionysius the historian.
19. Plutarch, Alcibiades, 34.4 (1st cent. CE - 2nd cent. CE) 34.4. Accordingly, it seemed to Alcibiades that it would be a fine thing, enhancing his holiness in the eyes of the gods and his good repute in the minds of men, to restore its traditional fashion to the sacred festival by escorting the rite with his infantry along past the enemy by land. He would thus either thwart and humble Agis, if the king kept entirely quiet, or would fight a fight that was sacred and approved by the gods, in behalf of the greatest and holiest interests, in full sight of his native city, and with all his fellow citizens eye-witnesses of his valor.
20. Plutarch, Pericles, 6.2, 32.1 (1st cent. CE - 2nd cent. CE) 6.2. A story is told that once on a time the head of a one-horned ram was brought to Pericles from his country-place, and that Lampon the seer, when he saw how the horn grew strong and solid from the middle of the forehead, declared that, whereas there were two powerful parties in the city, that of Thucydides and that of Pericles, the mastery would finally devolve upon one man,—the man to whom this sign had been given. Anaxagoras, however, had the skull cut in two, and showed that the brain had not filled out its position, but had drawn together to a point, like an egg, at that particular spot in the entire cavity where the root of the horn began. 32.1. About this time also Aspasia was put on trial for impiety, Hermippus the comic poet being her prosecutor, who alleged further against her that she received free-born women into a place of assignation for Pericles. And Diopeithes brought in a bill providing for the public impeachment of such as did not believe in gods, or who taught doctrines regarding the heavens, directing suspicion against Pericles by means of Anaxagoras.
21. Lucian, The Dance, 15 (2nd cent. CE - 2nd cent. CE)
22. Epigraphy, Ig I , 61, 78, 40
23. Epigraphy, Ig I , 61, 78, 40
24. Epigraphy, Ml, 65, 73, 52
25. Heraclitus Lesbius, Fragments, b15

Subjects of this text:

subject	book bibliographic info
aegina and aeginetans	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
anapaests	Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
anaxagoras of clazomenae	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
anthesteria	Bernabe et al., Redefining Dionysos (2013) 372
antigone	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 119
anxiety dreams and nightmares	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 386
aristophanes, clouds	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
asia minor	Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
athena	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
athens, athenian	Bernabe et al., Redefining Dionysos (2013) 372
athens	Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
athens and athenians, and religious authority	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
athens and athenians, in peloponnesian war era	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
attica, attic	Bernabe et al., Redefining Dionysos (2013) 350
bacchus, bacchius	Bernabe et al., Redefining Dionysos (2013) 350
bacis	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
ballet	Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
birth	Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
carnival, carnivalesque	Bernabe et al., Redefining Dionysos (2013) 372
chorus, ancient, greek, comic	Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
comedy, ancient	Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
comedy	Bernabe et al., Redefining Dionysos (2013) 372
community with the gods, postmortemnan	Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
cry, ritual	Bernabe et al., Redefining Dionysos (2013) 350
cult, cultic acts for specific cults, the corresponding god or place	Bernabe et al., Redefining Dionysos (2013) 372
cult songs	Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
dance, round / circular	Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
dance	Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
darius i	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
death	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 119
delos, earthquake at	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
delos, purification of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
delphi	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
demeter, eleusinian	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
demeter, mysteries of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
demeter	Bernabe et al., Redefining Dionysos (2013) 372; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
diagoras of melos	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
didaskalia	Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
dionysalexandros	Bernabe et al., Redefining Dionysos (2013) 372
dionysos, dionysos bromios	Bernabe et al., Redefining Dionysos (2013) 350
dionysos, dionysos dithyrambos	Bernabe et al., Redefining Dionysos (2013) 350
dionysos, dionysos limnaios/en lymnais	Bernabe et al., Redefining Dionysos (2013) 372
dionysos	Bernabe et al., Redefining Dionysos (2013) 350, 372; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
dionysus	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 119
diopeithes	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
dream figures	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 386
earthquake	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
eleusian mysteries	Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
eleusis, eleusinian, mysteries	Bernabe et al., Redefining Dionysos (2013) 350, 372
eleusis, eleusinian	Bernabe et al., Redefining Dionysos (2013) 350, 372
eleusis	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 119; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
family, parent-child, and death	Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
festival, festivity, festive	Bernabe et al., Redefining Dionysos (2013) 372
flute	Bernabe et al., Redefining Dionysos (2013) 350
funerary epigraphy	Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
guide, daimonic	Edmonds, Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets (2004) 138
hades	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 119
heralds, persian	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
herodotus, and the athenian audience	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
herodotus, date of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
herodotus, ethnic perspectives of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
herodotus, historical perspective of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
herodotus, religious perspective of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
iacche ἴακχε	Bernabe et al., Redefining Dionysos (2013) 350
iacchos ἴακχος	Bernabe et al., Redefining Dionysos (2013) 350, 372
iacchus	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 119
immortality, of gods, eternal life	Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
ionian cosmology and science	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
italy	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 119
lampon	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
lateiner, donald	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
lenaia	Bernabe et al., Redefining Dionysos (2013) 372
literature, greek, ancient	Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
lucian of samosata	Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
maenads, maenadic, maenadism	Bernabe et al., Redefining Dionysos (2013) 350
mania μανία, maniacal	Bernabe et al., Redefining Dionysos (2013) 350, 372
moira	Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
mother of the gods, and athens	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
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) 313
mystai	Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
mysteries, greater (of eleusis)	Parker, Polytheism and Society at Athens (2005) 348, 349
mystery cults	Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
mystic	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 119
myth, mythical	Bernabe et al., Redefining Dionysos (2013) 372
myth and numbers of initiates	Parker, Polytheism and Society at Athens (2005) 348
myth and repeat initiation?	Parker, Polytheism and Society at Athens (2005) 348
omens	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 386; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
oracles	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 386; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
paros	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
peisistratus	Bernabe et al., Redefining Dionysos (2013) 350
peloponnesian war	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
performance	Bernabe et al., Redefining Dionysos (2013) 350
pericles	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
persephone	Bernabe et al., Redefining Dionysos (2013) 372
philosophy	Bernabe et al., Redefining Dionysos (2013) 372
polis	Bernabe et al., Redefining Dionysos (2013) 372
portents	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 386
post-mortality belief, bliss	Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
post-mortality belief, representation of, greek context	Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
priest, priesthood	Bernabe et al., Redefining Dionysos (2013) 372
procession	Bernabe et al., Redefining Dionysos (2013) 372
procession (pompe)	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 119
purity	Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
rite, ritual	Bernabe et al., Redefining Dionysos (2013) 350, 372
roads, sacred to eleusis	Parker, Polytheism and Society at Athens (2005) 348, 349
salvation	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 119
sanctuary	Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
search scenes	Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
sparta and spartans, and persia	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
theater, theatrical, metatheatre, metatheatrical	Bernabe et al., Redefining Dionysos (2013) 372
theater, theatrical	Bernabe et al., Redefining Dionysos (2013) 372
thebes, theban	Bernabe et al., Redefining Dionysos (2013) 350
thurii	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
underworld	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 119
virginity	Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
wine	Bernabe et al., Redefining Dionysos (2013) 350, 372
worship'	Bernabe et al., Redefining Dionysos (2013) 350
xenophon of athens, on religious customs and institutions	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313
xenophon of athens, on spartans	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 313