Tiresias: The Ancient Mediterranean Religions Source Database

5614

Euripides, Bacchae, 944
αἴρειν νιν· αἰνῶ δʼ ὅτι μεθέστηκας φρενῶν. Πενθεύς You must hold it in your right hand and raise your right foot in unison with it. I praise you for having changed your mind. Pentheu

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

22 results
1. Aeschylus, Libation-Bearers, 555 (6th cent. BCE - 5th cent. BCE) 555. αἰνῶ δὲ κρύπτειν τάσδε συνθήκας ἐμάς 555. o that as by craft they killed a worthy man, so by craft they may likewise be caught and perish in the very same snare, even as Loxias decreed, lord Apollo, the prophet who has never before been false.
2. Aeschylus, Eumenides, 900, 1021 (6th cent. BCE - 5th cent. BCE) 1021. αἰνῶ τε μύθους τῶνδε τῶν κατευγμάτων 1021. I approve the words of your invocation, and will escort you by the light of gleaming torches to the places below and beneath the earth, with the attendant women who guard my image
3. Aristophanes, Clouds, 1055 (5th cent. BCE - 4th cent. BCE) 1055. εἶτ' ἐν ἀγορᾷ τὴν διατριβὴν ψέγεις: ἐγὼ δ' ἐπαινῶ.
4. Aristophanes, Frogs, 412 (5th cent. BCE - 4th cent. BCE) 412. νῦν δὴ κατεῖδον καὶ μάλ' εὐπροσώπου
5. Aristophanes, The Women Celebrating The Thesmophoria, 985-1000 (5th cent. BCE - 4th cent. BCE) 1000. εὐπέταλος ἕλικι θάλλει.
6. Euripides, Bacchae, 1000-1009, 101, 1010-1019, 102, 1020-1023, 1025-1026, 1029, 103, 1030-1039, 104, 1040, 1043-1049, 105, 1050-1059, 106, 1060-1069, 107, 1070-1079, 108, 1080-1089, 109, 1090-1099, 110, 1100-1109, 111, 1110-1119, 112, 1120-1129, 113, 1130-1139, 114, 1140-1149, 115, 1150-1152, 116-166, 196, 260-264, 370-431, 443-450, 576-639, 64, 640-647, 65, 652, 66, 667, 67, 677-679, 68, 680-689, 69, 690-699, 70, 700-709, 71, 710-719, 72, 720-729, 73, 730-739, 74, 740-749, 75, 750-759, 76, 760-769, 77, 770-774, 78-81, 810-815, 819, 82, 821, 829, 83, 830-836, 838, 84-85, 850-854, 86-91, 912-919, 92, 920-929, 93, 930-939, 94, 940-943, 945-949, 95, 950-959, 96, 960-969, 97, 970-979, 98, 980-989, 99, 990-999, 100 (5th cent. BCE - 5th cent. BCE) 100. τέλεσαν, ταυρόκερων θεὸν 100. had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru
7. Euripides, Medea, 884 (5th cent. BCE - 5th cent. BCE)
8. Euripides, Rhesus, 191 (5th cent. BCE - 5th cent. BCE) 191. I thank thee.—’Tis indeed a prize more fine
9. Herodotus, Histories, 1.107, 1.120, 1.128, 1.132, 1.140, 7.19, 7.37, 7.43, 7.113, 7.191 (5th cent. BCE - 5th cent. BCE) 1.107. Afterwards, Cyaxares died after a reign of forty years (among which I count the years of the Scythian domination) and his son Astyages inherited the sovereignty. Astyages had a daughter, whom he called Mandane: he dreamed that she urinated so much that she filled his city and flooded all of Asia . He communicated this vision to those of the Magi who interpreted dreams, and when he heard what they told him he was terrified; ,and presently, when Mandane was of marriageable age, he feared the vision too much to give her to any Mede worthy to marry into his family, but married her to a Persian called Cambyses, a man whom he knew to be wellborn and of a quiet temper: for Astyages held Cambyses to be much lower than a Mede of middle rank. 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.” 1.128. Thus the Median army was shamefully scattered. As soon as Astyages heard, he sent a threatening message to Cyrus: “Nevertheless, Cyrus shall not rejoice”; ,and with that he took the Magi who interpreted dreams, who had persuaded him to let Cyrus go free, and impaled them; then he armed the Medes who were left in the city, the very young and very old men. ,Leading these out, and engaging the Persians, he was beaten: Astyages himself was taken prisoner, and lost the Median army which he led. 1.132. And this is their method of sacrifice to the aforesaid gods: when about to sacrifice, they do not build altars or kindle fire, employ libations, or music, or fillets, or barley meal: when a man wishes to sacrifice to one of the gods, he leads a beast to an open space and then, wearing a wreath on his tiara, of myrtle usually, calls on the god. ,To pray for blessings for himself alone is not lawful for the sacrificer; rather, he prays that the king and all the Persians be well; for he reckons himself among them. He then cuts the victim limb from limb into portions, and, after boiling the flesh, spreads the softest grass, trefoil usually, and places all of it on this. ,When he has so arranged it, a Magus comes near and chants over it the song of the birth of the gods, as the Persian tradition relates it; for no sacrifice can be offered without a Magus. Then after a little while the sacrificer carries away the flesh and uses it as he pleases. 1.140. So much I can say of them from my own certain knowledge. But there are other matters concerning the dead which are secretly and obscurely told: how the dead bodies of Persians are not buried before they have been mangled by birds or dogs. ,That this is the way of the Magi, I know for certain; for they do not conceal the practice. But this is certain, that before the Persians bury the body in earth they embalm it in wax. These Magi are as unlike the priests of Egypt as they are unlike all other men: ,for the priests consider it sacrilege to kill anything that lives, except what they sacrifice; but the Magi kill with their own hands every creature, except dogs and men; they kill all alike, ants and snakes, creeping and flying things, and take great pride in it. Leaving this custom to be such as it has been from the first, I return now to my former story. 7.19. Xerxes was now intent on the expedition and then saw a third vision in his sleep, which the Magi interpreted to refer to the whole earth and to signify that all men should be his slaves. This was the vision: Xerxes thought that he was crowned with an olive bough, of which the shoots spread over the whole earth, and then the crown vanished from off his head where it was set. ,The Magi interpreted it in this way, and immediately every single man of the Persians who had been assembled rode away to his own province and there used all zeal to fulfill the kings command, each desiring to receive the promised gifts. Thus it was that Xerxes mustered his army, searching out every part of the continent. 7.37. When the bridges and the work at Athos were ready, and both the dikes at the canal's entrances, built to prevent the surf from silting up the entrances of the dug passage, and the canal itself were reported to be now completely finished, the army then wintered. At the beginning of spring the army made ready and set forth from Sardis to march to Abydos. ,As it was setting out, the sun left his place in the heaven and was invisible, although the sky was without clouds and very clear, and the day turned into night. When Xerxes saw and took note of that, he was concerned and asked the Magi what the vision might signify. ,They declared to him that the god was showing the Greeks the abandonment of their cities; for the sun (they said) was the prophet of the Greeks, as the moon was their own. Xerxes rejoiced exceedingly to hear that and continued on his march. 7.43. When the army had come to the river Scamander, which was the first river after the beginning of their march from Sardis that fell short of their needs and was not sufficient for the army and the cattle to drink—arriving at this river, Xerxes ascended to the citadel of Priam, having a desire to see it. ,After he saw it and asked about everything there, he sacrificed a thousand cattle to Athena of Ilium, and the Magi offered libations to the heroes. After they did this, a panic fell upon the camp in the night. When it was day they journeyed on from there, keeping on their left the cities of Rhoetium and Ophryneum and Dardanus, which borders Abydos, and on their right the Teucrian Gergithae. 7.113. Marching past the Paeonians, Doberes, and Paeoplae, who dwell beyond and northward of the Pangaean mountains, he kept going westwards, until he came to the river Strymon and the city of Eion; its governor was that Boges, then still alive, whom I mentioned just before this. ,All this region about the Pangaean range is called Phyllis; it stretches westwards to the river Angites, which issues into the Strymon, and southwards to the Strymon itself; at this river the Magi sought good omens by sacrificing white horses. 7.191. There was no counting how many grain-ships and other vessels were destroyed. The generals of the fleet were afraid that the Thessalians might attack them now that they had been defeated, so they built a high palisade out of the wreckage. ,The storm lasted three days. Finally the Magi made offerings and cast spells upon the wind, sacrificing also to Thetis and the Nereids. In this way they made the wind stop on the fourth day—or perhaps it died down on its own. They sacrificed to Thetis after hearing from the Ionians the story that it was from this place that Peleus had carried her off and that all the headland of Sepia belonged to her and to the other Nereids.
10. Hippocrates, The Sacred Disease, 1.10 (5th cent. BCE - 4th cent. BCE)
11. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) 909b. or open to bribes, despise men, charming the souls of many of the living, and claiming that they charm the souls of the dead, and promising to persuade the gods by bewitching them, as it were, with sacrifices, prayers and incantations, and who try thus to wreck utterly not only individuals, but whole families and States for the sake of money,—if any of these men be pronounced guilty, the court shall order him to be imprisoned according to law in the mid-country jail
12. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) 572e. to be repeated in his case. He is drawn toward utter lawlessness, which is called by his seducers complete freedom. His father and his other kin lend support to these compromise appetites while the others lend theirs to the opposite group. And when these dread magi and king-makers come to realize that they have no hope of controlling the youth in any other way, they contrive to engender in his soul a ruling passion to be the protector
13. Sophocles, Antigone, 1116-1152, 1115 (5th cent. BCE - 5th cent. BCE)
14. Sophocles, Electra, 562 (5th cent. BCE - 5th cent. BCE)
15. Sophocles, Oedipus The King, 387 (5th cent. BCE - 5th cent. BCE)
16. Aeschines, Letters, 3.137 (4th cent. BCE - 4th cent. BCE)
17. Ovid, Metamorphoses, 4.285-4.388 (1st cent. BCE - missingth cent. CE)
18. Propertius, Elegies, 4.9.29, 4.9.47-4.9.50 (1st cent. BCE - missingth cent. CE)
19. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) 417c. in which it is possible to gain the clearest reflections and adumbrations of the truth about the demigods, 'let my lips be piously sealed,' as Herodotus says; but as for festivals and sacrifices, which may be compared with ill-omened and gloomy days, in which occur the eating of raw flesh, rending of victims, fasting, and beating of breasts, and again in many places scurrilous language at the shrines, and Frenzy and shouting of throngs in excitement With tumultuous tossing of heads in the air, Ishould say that these acts are not performed for any god, but are soothing and appeasing rites for the averting of evil spirits. Nor is it credible that the gods demanded or welcomed the human sacrifices of ancient days
20. Porphyry, On Abstinence, 2.37 (3rd cent. CE - 4th cent. CE) 2.37. 37.The first God being incorporeal, immoveable, and impartible, and neither subsisting in any thing, nor restrained in his energies, is not, as has been before observed, in want of any thing external to himself, as neither is the soul of the world; but this latter, containing in itself the principle of that which is triply divisible, and being naturally self-motive, is adapted to be moved in a beautiful and orderly manner, and also to move the body of the world, according to the most excellent reasons [i.e. productive principles or powers]. It is, however, connected with and comprehends body, though it is itself incorporeal, and liberated from the participation of any passion. To the remaining Gods, therefore, to the world, to the inerratic and erratic stars, who are visible Gods, consisting of soul and body, thanks are to be returned after the above-mentioned manner, through sacrifices from iimate natures. The multitude, therefore, of those invisible beings remains for us, whom Plato indiscriminately calls daemons 17; but of these, some being denominated by men, obtain from them honours, and other religious observances, similar to those which are paid to the Gods; but others, who for the most part are not explicitly denominated, receive an occult religious reverence and appellation from certain persons in villages and certain cities; and the remaining multitude is called in common by the |67 name of daemons. The general persuasion, however, respecting all these invisible beings, is this, that if they become angry through being neglected, and deprived of the religious reverence which is due to them, they are noxious to those by whom they are thus neglected, and that they again become beneficent, if they are appeased by prayers, supplications, and sacrifices, and other similar rites. SPAN
21. Eunapius, Lives of The Philosophers, 7.3.4 (4th cent. CE - 5th cent. CE)
22. Aeschines, Or., 3.137

Subjects of this text:

subject	book bibliographic info
achilles	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 316
agave	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
anti-hero,dionysus	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
blasphemy	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 237
bona dea and hercules,geographic ambiguity and east/west divine in	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 257
bona dea and hercules,inclusion/exclusion in religious practices and	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 257
bona dea and hercules,terms for bona dea worshippers	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 257
bull	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
cacus	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 257
cakes (offerings)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
chorus,in drama	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
cithaeron	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
complementation	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 316
cult,cultic acts for specific cults, the corresponding god or place	Bernabe et al. (2013), Redefining Dionysos, 322
daimons	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
derveni author	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
dionysia,great and rural (festivals)	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
dionysos,dionysos xenos	Bernabe et al. (2013), Redefining Dionysos, 322
dionysos	Bernabe et al. (2013), Redefining Dionysos, 322
dyssebes phren	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 237
electra	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 316
eleusis,eleusinian,mysteries	Bernabe et al. (2013), Redefining Dionysos, 322
eleusis	deJauregui (2010), Orphism and Christianity in Late Antiquity, 347
emotional restraint,self-expression of	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 316
emotional restraint,verbal	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 316
emotions,wonder	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 316
ephebic rituals	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 257
erinyes	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
eumenides	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
expiation	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
heracles	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
hercules	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 257
hero	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
hippocratic authors	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
hymn,to hosia	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 237
hypsipyle,in apollonius argonautica	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 257
initiate	Bernabe et al. (2013), Redefining Dionysos, 322
initiates	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
initiation,initiatory rites	Bernabe et al. (2013), Redefining Dionysos, 322
iranian priests	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
isis	deJauregui (2010), Orphism and Christianity in Late Antiquity, 347
kakos,thinking evil thoughts/badly	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 237
libations	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
liminality	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 257
madness,of heracles in heracles	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 180
madness,of pentheus in bacchae	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 180
madness	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 237
maenads,maenadic,maenadism	Bernabe et al. (2013), Redefining Dionysos, 322
maenads	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
magic	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
magical ritual	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 257
mania μανία,maniacal	Bernabe et al. (2013), Redefining Dionysos, 322
messenger	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
miracles	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
mithraism	deJauregui (2010), Orphism and Christianity in Late Antiquity, 347
monotheism	deJauregui (2010), Orphism and Christianity in Late Antiquity, 347
mystery cults,dionysian	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 237
orestes	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 316
pentheus	Bernabe et al. (2013), Redefining Dionysos, 322; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 257; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 237
performance	Bernabe et al. (2013), Redefining Dionysos, 322
phren/phrenes,seat of purity/impurity,in the bacchae	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 237
plato	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
professionals,of the sacred	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
punishments	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
rite,ritual	Bernabe et al. (2013), Redefining Dionysos, 322
rites,rituals	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
rites	deJauregui (2010), Orphism and Christianity in Late Antiquity, 347
rituals,bacchic	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 237
roman state,inclusion/exclusion in religious practices in	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 257
sacrifices	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
semele	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
servants of the gods (minor deities)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
socrates	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 180
sophronein/sophrosyne,in the bacchae	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 237
souls	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
sparagmos	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
syncretism	deJauregui (2010), Orphism and Christianity in Late Antiquity, 347
teiresias	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 237
thebes,theban	Bernabe et al. (2013), Redefining Dionysos, 322
thebes (boeotia)	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
transvestism and cross-dressing,in ephebic rituals	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 257
transvestism and cross-dressing,of pentheus	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 257
underworld	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35
verbs,performative verbs	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 316
verbs,pragmatics of	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 316
verbs,semantics of	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 316
verbs of emotion	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 316
woman'	Bernabe et al. (2013), Redefining Dionysos, 322
women	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
xenia	Bernabe et al. (2013), Redefining Dionysos, 322
zeus	deJauregui (2010), Orphism and Christianity in Late Antiquity, 347
μάγοι	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35