Tiresias: The Ancient Mediterranean Religions Source Database

5610

Euripides, Alcestis, 357

nan	No! if, as thy daughter asserts, I am practising sorcery against her and making her barren, right willingly will I, without any crouching at altars, submit in my own person to the penalty that lies in her husband’s hands

Intertexts (texts cited often on the same page as the searched text):

46 results

1. Hesiod, Works And Days, 203-212, 202 (8th cent. BCE - 7th cent. BCE)

202. Might will be right and shame shall cease to be

2. Homer, Odyssey, 19.515-19.533, 19.535-19.553, 19.559-19.569 (8th cent. BCE - 7th cent. BCE)

3. Aeschylus, Agamemnon, 1215-1223, 274-275, 420-428, 891-894, 975, 1214 (6th cent. BCE - 5th cent. BCE)

1214. ἰοὺ ἰού, ὢ ὢ κακά.

1214. Halloo, halloo, ah, evils!

4. Aeschylus, Libation-Bearers, 33-43, 534-535, 32 (6th cent. BCE - 5th cent. BCE)

32. τορὸς δὲ Φοῖβος ὀρθόθριξ

32. For with a hair-raising shriek, Terror, the diviner of dreams for our house, breathing wrath out of sleep, uttered a cry of terror in the dead of night from the heart of the palace

5. Aeschylus, Eumenides, 101-104, 273-274, 94-100 (6th cent. BCE - 5th cent. BCE)

100. παθοῦσα δʼ οὕτω δεινὰ πρὸς τῶν φιλτάτων

100. And yet, although I have suffered cruelly in this way from my nearest kin, no divine power is angry on my behalf, slaughtered as I have been by the hands of a matricide. See these gashes in my heart, and from where they came! For the sleeping mind has clear vision

6. Aeschylus, Prometheus Bound, 646-673, 645 (6th cent. BCE - 5th cent. BCE)

645. αἰεὶ γὰρ ὄψεις ἔννυχοι πωλεύμεναι

645. For visions of the night, always haunting my maiden chamber, sought to beguile me with seductive words, saying: q type=

7. Aeschylus, Seven Against Thebes, 710-711, 709 (6th cent. BCE - 5th cent. BCE)

709. ἐξέζεσεν γὰρ Οἰδίπου κατεύγματα·

709. Yes, the curses of Oedipus have made it seethe in fury.

8. Aeschylus, Suppliant Women, 231, 884-889, 230 (6th cent. BCE - 5th cent. BCE)

230. κἀκεῖ δικάζει τἀπλακήμαθʼ, ὡς λόγος

230. There also among the dead, so men tell, another Zeus holds a last judgment upon misdeeds. Take heed and reply in this manner, that victory may attend your cause. Enter the King of Argos with men-at-arms King

9. Aristophanes, Frogs, 1332-1344, 1331 (5th cent. BCE - 4th cent. BCE)

1331. ὦ νυκτὸς κελαινοφαὴς

10. Aristophanes, Wasps, 11-53, 8-10 (5th cent. BCE - 4th cent. BCE)

10. τὸν αὐτὸν ἄρ' ἐμοὶ βουκολεῖς Σαβάζιον.

11. Euripides, Alcestis, 349-356, 358-362, 962-972, 348 (5th cent. BCE - 5th cent. BCE)

12. Euripides, Cyclops, 647-648, 646 (5th cent. BCE - 5th cent. BCE)

646. ἀλλ' οἶδ' ἐπῳδὴν ̓Ορφέως ἀγαθὴν πάνυ

13. Euripides, Fragments, 949-954, 948 (5th cent. BCE - 5th cent. BCE)

14. Euripides, Hecuba, 10-19, 2, 20-29, 3, 30-39, 4, 40-49, 5, 50-59, 6, 60-65, 68-69, 7, 70-76, 8, 87-89, 9, 90-91, 93-95, 1 (5th cent. BCE - 5th cent. BCE)

1. ̔́Ηκω νεκρῶν κευθμῶνα καὶ σκότου πύλας

1. I have come from out of the charnel-house and gates of gloom, where Hades dwells apart from gods, I Polydorus, a son of Hecuba, the daughter of Cisseus, and of Priam. Now my father, when Phrygia ’s capital

15. Euripides, Hippolytus, 949-957, 948 (5th cent. BCE - 5th cent. BCE)

16. Euripides, Iphigenia At Aulis, 1212-1214, 1211 (5th cent. BCE - 5th cent. BCE)

1211. If I had the eloquence of Orpheus, my father, to move the rocks by chanted spells to follow me, or to charm by speaking anyone I wished, I would have resorted to it. But as it is, I’ll bring my tears—the only art I know;

17. Euripides, Iphigenia Among The Taurians, 349-350, 569-571, 348 (5th cent. BCE - 5th cent. BCE)

18. Euripides, Orestes, 619-620, 618 (5th cent. BCE - 5th cent. BCE)

19. Euripides, Rhesus, 781-789, 780 (5th cent. BCE - 5th cent. BCE)

20. Herodotus, Histories, 1.120, 6.117, 7.17-7.18 (5th cent. BCE - 5th cent. BCE)

1.120. Thus Astyages punished Harpagus. But, to help him to decide about Cyrus, he summoned the same Magi who had interpreted his dream as I have said: and when they came, Astyages asked them how they had interpreted his dream. They answered as before, and said that the boy must have been made king had he lived and not died first. ,Then Astyages said, “The boy is safe and alive, and when he was living in the country the boys of his village made him king, and he duly did all that is done by true kings: for he assigned to each individually the roles of bodyguards and sentinels and messengers and everything else, and so ruled. And what do you think is the significance of this?” ,“If the boy is alive,” said the Magi, “and has been made king without premeditation, then be confident on this score and keep an untroubled heart: he will not be made king a second time. Even in our prophecies, it is often but a small thing that has been foretold and the consequences of dreams come to nothing in the end.” ,“I too, Magi,” said Astyages, “am very much of your opinion: that the dream came true when the boy was called king, and that I have no more to fear from him. Nevertheless consider well and advise me what will be safest both for my house and for you.” ,The Magi said, “O King, we too are very anxious that your sovereignty prosper: for otherwise, it passes from your nation to this boy who is a Persian, and so we Medes are enslaved and held of no account by the Persians, as we are of another blood, but while you, our countryman, are established king, we have our share of power, and great honor is shown us by you. ,Thus, then, we ought by all means to watch out for you and for your sovereignty. And if at the present time we saw any danger we would declare everything to you: but now the dream has had a trifling conclusion, and we ourselves are confident and advise you to be so also. As for this boy, send him out of your sight to the Persians and to his parents.” 6.117. In the battle at Marathon about six thousand four hundred men of the foreigners were killed, and one hundred and ninety-two Athenians; that many fell on each side. ,The following marvel happened there: an Athenian, Epizelus son of Couphagoras, was fighting as a brave man in the battle when he was deprived of his sight, though struck or hit nowhere on his body, and from that time on he spent the rest of his life in blindness. ,I have heard that he tells this story about his misfortune: he saw opposing him a tall armed man, whose beard overshadowed his shield, but the phantom passed him by and killed the man next to him. I learned by inquiry that this is the story Epizelus tells. 7.17. So spoke Artabanus and did as he was bid, hoping to prove Xerxes' words vain; he put on Xerxes' robes and sat on the king's throne. Then while he slept there came to him in his sleep the same dream that had haunted Xerxes; it stood over him and spoke thus: ,“Are you the one who dissuades Xerxes from marching against Hellas, because you care for him? Neither in the future nor now will you escape with impunity for striving to turn aside what must be. To Xerxes himself it has been declared what will befall him if he disobeys.” 7.18. With this threat (so it seemed to Artabanus) the vision was about to burn his eyes with hot irons. He leapt up with a loud cry, then sat by Xerxes and told him the whole story of what he had seen in his dream, and next he said: ,“O King, since I have seen, as much as a man may, how the greater has often been brought low by the lesser, I forbade you to always give rein to your youthful spirit, knowing how evil a thing it is to have many desires, and remembering the end of Cyrus' expedition against the Massagetae and of Cambyses' against the Ethiopians, and I myself marched with Darius against the Scythians. ,Knowing this, I judged that you had only to remain in peace for all men to deem you fortunate. But since there is some divine motivation, and it seems that the gods mark Hellas for destruction, I myself change and correct my judgment. Now declare the gods' message to the Persians, and bid them obey your first command for all due preparation. Do this, so that nothing on your part be lacking to the fulfillment of the gods' commission.” ,After this was said, they were incited by the vision, and when daylight came Xerxes imparted all this to the Persians. Artabanus now openly encouraged that course which he alone had before openly discouraged.

21. Hippocrates, The Sacred Disease, 15 (5th cent. BCE - 4th cent. BCE)

22. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)

23. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)

107d. from evil or be saved in any other way than by becoming as good and wise as possible. For the soul takes with it to the other world nothing but its education and nurture, and these are said to benefit or injure the departed greatly from the very beginning of his journey thither. And so it is said that after death, the tutelary genius of each person, to whom he had been allotted in life, leads him to a place where the dead are gathered together; then they are judged and depart to the other world

24. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

614b. ince there are not many things to which I would more gladly listen. It is not, let me tell you, said I, the tale to Alcinous told that I shall unfold, but the tale of a warrior bold, Er, the son of Armenius, by race a Pamphylian. He once upon a time was slain in battle, and when the corpses were taken up on the tenth day already decayed, was found intact, and having been brought home, at the moment of his funeral, on the twelfth day as he lay upon the pyre, revived, and after coming to life related what, he said, he had seen in the world beyond. He said that when his soul went forth from his body he journeyed with a great company

25. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)

179d. In this manner even the gods give special honor to zeal and courage in concerns of love. But Orpheus, son of Oeagrus, they sent back with failure from Hades, showing him only a wraith of the woman for whom he came; her real self they would not bestow, for he was accounted to have gone upon a coward’s quest, too like the minstrel that he was, and to have lacked the spirit to die as Alcestis did for the sake of love, when he contrived the means of entering Hades alive. Wherefore they laid upon him the penalty he deserved, and caused him to meet his death

26. Plato, Timaeus, 91 (5th cent. BCE - 4th cent. BCE)

27. Sophocles, Electra, 411, 417-425, 431-437, 449-452, 459, 472-501, 410 (5th cent. BCE - 5th cent. BCE)

28. Sophocles, Oedipus The King, 981-983, 980 (5th cent. BCE - 5th cent. BCE)

29. Apollonius of Rhodes, Argonautica, 3.616-3.635 (3rd cent. BCE - 3rd cent. BCE)

3.616. κούρην δʼ ἐξ ἀχέων ἀδινὸς κατελώφεεν ὕπνος 3.617. λέκτρῳ ἀνακλινθεῖσαν. ἄφαρ δέ μιν ἠπεροπῆες 3.618. οἷά τʼ ἀκηχεμένην, ὀλοοὶ ἐρέθεσκον ὄνειροι. 3.619. τὸν ξεῖνον δʼ ἐδόκησεν ὑφεστάμεναι τὸν ἄεθλον 3.620. οὔτι μάλʼ ὁρμαίνοντα δέρος κριοῖο κομίσσαι 3.621. οὐδέ τι τοῖο ἕκητι μετὰ πτόλιν Αἰήταο 3.622. ἐλθέμεν, ὄφρα δέ μιν σφέτερον δόμον εἰσαγάγοιτο 3.623. κουριδίην παράκοιτιν· ὀίετο δʼ ἀμφὶ βόεσσιν 3.624. αὐτὴ ἀεθλεύουσα μάλʼ εὐμαρέως πονέεσθαι· 3.625. σφωιτέρους δὲ τοκῆας ὑποσχεσίης ἀθερίζειν 3.626. οὕνεκεν οὐ κούρῃ ζεῦξαι βόας, ἀλλά οἱ αὐτῷ 3.627. προύθεσαν· ἐκ δʼ ἄρα τοῦ νεῖκος πέλεν ἀμφήριστον 3.628. πατρί τε καὶ ξείνοις· αὐτῇ δʼ ἐπιέτρεπον ἄμφω 3.629. τὼς ἔμεν, ὥς κεν ἑῇσι μετὰ φρεσὶν ἰθύσειεν. 3.630. ἡ δʼ ἄφνω τὸν ξεῖνον, ἀφειδήσασα τοκήων 3.631. εἵλετο· τοὺς δʼ ἀμέγαρτον ἄχος λάβεν, ἐκ δʼ ἐβόησαν 3.632. χωόμενοι· τὴν δʼ ὕπνος ἅμα κλαγγῇ μεθέηκεν. 3.633. παλλομένη δʼ ἀνόρουσε φόβῳ, περί τʼ ἀμφί τε τοίχους 3.634. πάπτηνεν θαλάμοιο· μόλις δʼ ἐσαγείρατο θυμὸν 3.635. ὡς πάρος ἐν στέρνοις, ἀδινὴν δʼ ἀνενείκατο φωνήν·

30. Eratosthenes, Catasterismi, 24 (2nd cent. BCE - 2nd cent. BCE)

31. Moschus, Epitaph On Bion, 124-125, 123 (2nd cent. BCE - 1st cent. BCE)

32. Septuagint, Wisdom of Solomon, 18, 17 (2nd cent. BCE - 1st cent. BCE)

33. Dionysius of Halycarnassus, Roman Antiquities, 20.12.2 (1st cent. BCE - missingth cent. CE)

20.12.2. Disturbed by this vision and divining that some great misfortune would ensue, since he had already on an earlier occasion beheld a similar vision in a dream and some dire disaster had followed, he wished to hold back that day, but was not strong enough to defeat fate; for his friends opposed the delay and demanded that he should not let the favourable opportunity slip from his grasp.

34. Ovid, Metamorphoses, 10.1-10.85 (1st cent. BCE - missingth cent. CE)

35. Artemidorus, Oneirocritica, 1.6 (1st cent. CE - 2nd cent. CE)

36. New Testament, Acts, 10 (1st cent. CE - 2nd cent. CE)

37. New Testament, Matthew, 27.19 (1st cent. CE - 1st cent. CE)

27.19. While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that righteous man, for I have suffered many things this day in a dream because of him.

38. Plutarch, Julius Caesar, 63.9 (1st cent. CE - 2nd cent. CE)

39. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 1.6.5 (2nd cent. CE - 2nd cent. CE)

40. Aelius Aristides, Orations, 48.7, 48.32 (2nd cent. CE - 2nd cent. CE)

41. Heliodorus, Ethiopian Story, 1.18-1.19, 2.16 (2nd cent. CE - 4th cent. CE)

42. Lucian, Astrology, 10 (2nd cent. CE - 2nd cent. CE)

43. Iamblichus, Life of Pythagoras, 64 (3rd cent. CE - 4th cent. CE)

44. Orphic Hymns., Fragments, 417, 419-420, 627, 1

45. Vergil, Aeneis, 7.421-7.424, 7.440-7.444

7.421. Alecto, woeful power, from cloudy throne 7.422. among the Furies, where her heart is fed 7.423. with horrid wars, wrath, vengeance, treason foul 7.424. and fatal feuds. Her father Pluto loathes 7.440. of ruin multiply a thousand-fold. 7.441. Arouse thy fertile breast! Go, rend in twain 7.442. this plighted peace! Breed calumnies and sow 7.443. causes of battle, till yon warrior hosts

46. Vergil, Georgics, 4.453-4.527

4.453. Exclaimed, “Cyrene, sister, not for naught 4.454. Scared by a groan so deep, behold! 'tis he 4.455. Even Aristaeus, thy heart's fondest care 4.456. Here by the brink of the Peneian sire 4.457. Stands woebegone and weeping, and by name 4.458. Cries out upon thee for thy cruelty.” 4.459. To whom, strange terror knocking at her heart 4.460. “Bring, bring him to our sight,” the mother cried; 4.461. “His feet may tread the threshold even of Gods.” 4.462. So saying, she bids the flood yawn wide and yield 4.463. A pathway for his footsteps; but the wave 4.464. Arched mountain-wise closed round him, and within 4.465. Its mighty bosom welcomed, and let speed 4.466. To the deep river-bed. And now, with eye 4.467. of wonder gazing on his mother's hall 4.468. And watery kingdom and cave-prisoned pool 4.469. And echoing groves, he went, and, stunned by that 4.470. Stupendous whirl of waters, separate saw 4.471. All streams beneath the mighty earth that glide 4.472. Phasis and Lycus, and that fountain-head 4.473. Whence first the deep Enipeus leaps to light 4.474. Whence father placeName key= 4.475. And Hypanis that roars amid his rocks 4.476. And Mysian Caicus, and, bull-browed 4.477. 'Twixt either gilded horn, placeName key= 4.478. Than whom none other through the laughing plain 4.479. More furious pours into the purple sea. 4.480. Soon as the chamber's hanging roof of stone 4.481. Was gained, and now Cyrene from her son 4.482. Had heard his idle weeping, in due course 4.483. Clear water for his hands the sisters bring 4.484. With napkins of shorn pile, while others heap 4.485. The board with dainties, and set on afresh 4.486. The brimming goblets; with Panchaian fire 4.487. Upleap the altars; then the mother spake 4.488. “Take beakers of Maconian wine,” she said 4.489. “Pour we to Ocean.” Ocean, sire of all 4.490. She worships, and the sister-nymphs who guard 4.491. The hundred forests and the hundred streams; 4.492. Thrice Vesta's fire with nectar clear she dashed 4.493. Thrice to the roof-top shot the flame and shone: 4.494. Armed with which omen she essayed to speak: 4.495. “In Neptune's gulf Carpathian dwells a seer 4.496. Caerulean Proteus, he who metes the main 4.497. With fish-drawn chariot of two-footed steeds; 4.498. Now visits he his native home once more 4.499. Pallene and the Emathian ports; to him 4.500. We nymphs do reverence, ay, and Nereus old; 4.501. For all things knows the seer, both those which are 4.502. And have been, or which time hath yet to bring; 4.503. So willed it Neptune, whose portentous flocks 4.504. And loathly sea-calves 'neath the surge he feeds. 4.505. Him first, my son, behoves thee seize and bind 4.506. That he may all the cause of sickness show 4.507. And grant a prosperous end. For save by force 4.508. No rede will he vouchsafe, nor shalt thou bend 4.509. His soul by praying; whom once made captive, ply 4.510. With rigorous force and fetters; against these 4.511. His wiles will break and spend themselves in vain. 4.512. I, when the sun has lit his noontide fires 4.513. When the blades thirst, and cattle love the shade 4.514. Myself will guide thee to the old man's haunt 4.515. Whither he hies him weary from the waves 4.516. That thou mayst safelier steal upon his sleep. 4.517. But when thou hast gripped him fast with hand and gyve 4.518. Then divers forms and bestial semblance 4.519. Shall mock thy grasp; for sudden he will change 4.520. To bristly boar, fell tigress, dragon scaled 4.521. And tawny-tufted lioness, or send forth 4.522. A crackling sound of fire, and so shake of 4.523. The fetters, or in showery drops anon 4.524. Dissolve and vanish. But the more he shift 4.525. His endless transformations, thou, my son 4.526. More straitlier clench the clinging bands, until 4.527. His body's shape return to that thou sawest

Subjects of this text:

subject	book bibliographic info
admetus	Bernabe et al. (2013), Redefining Dionysos, 153
agamemnon	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
alcestis,innovative use of music in	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 192
alcestis	Bernabe et al. (2013), Redefining Dionysos, 153
anapaests	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 192
ancient near east,approach to dreams and visions	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168
anderson,william	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 150
anxiety dreams and nightmares,greek tragedy	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 385
anxiety dreams and nightmares	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168, 174, 384, 385
apollo,apollonian,apolline	Bernabe et al. (2013), Redefining Dionysos, 153
apollo	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 75; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
argonauts	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9, 319
aristaeus and orpheus	Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 68
asclepius	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9
astrology,astrological	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
bassarids	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 75
cerberus	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 75
charon	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 75
cyane	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 150
death associated with dionysos and dionysian cult or myth	Bernabe et al. (2013), Redefining Dionysos, 153
demeter	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9, 319
diogenes laertius	Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 154
dionysos	Bernabe et al. (2013), Redefining Dionysos, 153
dismemberment	Bernabe et al. (2013), Redefining Dionysos, 153
divine visits	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 384
dream figures	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 385
dream imagery,bizarre,surreal	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168
dream imagery,day-to-day objects/realistic scenes	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168
dream imagery,monsters,witches,demons	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168
dreams and visions,deixis,anxious state	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168
dreams and visions,examples,tragedy	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 384, 385
dreams and visions,wish fulfilment	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168
eleusinian,orpheus,orphic,samothracian	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
enlightenment,poetic revolution and	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 192
enlightenment,synergy with	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 192
euripides	Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 154
eurydice	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 75; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 150
exegesis	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9
fiction,hellenistic and roman	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168, 174
georgic poet,as maker of new myths	Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 68
hades,god	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
hades,netherworld	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 75
hades,place	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9, 319
hades place	Bernabe et al. (2013), Redefining Dionysos, 153
hermes	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
heroism	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 56
hesperides	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
hexameter	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9
honor	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
huffman,c.a.	Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 154
iamblichus	Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 154
identity,proclamation of	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 56
initiates	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9
initiation	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
innovative use of music in	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 192
jesnick,ilona j.	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 150
judgement of the dead	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 56
katabasis,homeric nekyia	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 123
katabasis κατάβασις,of orpheus	Bernabe et al. (2013), Redefining Dionysos, 153
katabasis κατάβασις	Bernabe et al. (2013), Redefining Dionysos, 153
kithara	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
linus	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
living and the dead,separation of realms	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 123
living and the dead,who knows if life be death or death life?	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 123
lyra	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
maenads	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
mountains	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 75
musaeus	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
muses,calliope	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
muses	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
music	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9, 319; deJauregui (2010), Orphism and Christianity in Late Antiquity, 288
myth,mythical	Bernabe et al. (2013), Redefining Dionysos, 153
nagle,betty rose	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 150
natural dreaming,body and health	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168
natural dreaming,circumstances and desires	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168
natural dreaming,food and drink	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168
natural dreaming,hunger	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168
natural dreaming,in literary settings	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 174
natural dreaming	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168, 174
numbers	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
odysseus	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 56
oracles,delphi	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9
orality	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9
orphea	Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 154
orpheus,death	Bernabe et al. (2013), Redefining Dionysos, 153
orpheus,katabasis	Bernabe et al. (2013), Redefining Dionysos, 153
orpheus,literary author	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
orpheus,musician	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
orpheus	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 75; Bernabe et al. (2013), Redefining Dionysos, 153; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 154
orpheus / david / christ	deJauregui (2010), Orphism and Christianity in Late Antiquity, 288
orpheus and eurydice	Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 68
orphic,see hieros logos	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9
orphism,orphic,theogony	Bernabe et al. (2013), Redefining Dionysos, 153
orphism,orphic	Bernabe et al. (2013), Redefining Dionysos, 153
pagán,victoria	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 150
persephone	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 75; Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 56; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9
petelia, hipponion	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 56
phaedrus	Bernabe et al. (2013), Redefining Dionysos, 153
pity	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 192
plato / (neo-)platonism	deJauregui (2010), Orphism and Christianity in Late Antiquity, 288
porphyry	Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 154
prophecy,prophetic dreams and visions	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168
prophecy	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 174
pythagoras'	Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 154
pythagoras / (neo-)pythagoreanism	deJauregui (2010), Orphism and Christianity in Late Antiquity, 288
reincarnation	deJauregui (2010), Orphism and Christianity in Late Antiquity, 288
rites,ritual	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
sea	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
sirens	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
song	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
soul	Bernabe et al. (2013), Redefining Dionysos, 153
sources of the bibliotheca	Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 118
sun	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 75; Bernabe et al. (2013), Redefining Dionysos, 153
theogony,theogonic,orphic	Bernabe et al. (2013), Redefining Dionysos, 153
theogony,theogonic	Bernabe et al. (2013), Redefining Dionysos, 153
theseus	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 123
thrace	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9, 319
tragedy	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9
underworld,confrontation with,rulers	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 56
woman	Bernabe et al. (2013), Redefining Dionysos, 153
zeus	deJauregui (2010), Orphism and Christianity in Late Antiquity, 288