Tiresias: The Ancient Mediterranean Religions Source Database

6474

Hesiod, Theogony, 560
ὦ πέπον, οὐκ ἄρα πω δολίης ἐπιλήθεο τέχνης. Parnassus’ glens, Zeus set it down to show

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

25 results
1. Hebrew Bible, Genesis, 3 (9th cent. BCE - 3rd cent. BCE)
2. Hesiod, Works And Days, 101-105, 207-211, 42-50, 503, 51-100 (8th cent. BCE - 7th cent. BCE) 100. Which brought the Death-Gods. Now in misery
3. Hesiod, Theogony, 101-108, 175, 221-222, 233-236, 26, 262, 27-28, 42-49, 494, 498-499, 50, 500, 507-509, 51, 510-519, 52, 520-529, 53, 530-539, 54, 540-549, 55, 550-559, 56, 561-569, 57, 570-579, 58, 580-599, 60, 600-616, 644-653, 655-659, 66, 660-663, 67, 70-74, 76-100 (8th cent. BCE - 7th cent. BCE) 100. Employing gentle words persuasively
4. Homer, Iliad, 15.187-15.193 (8th cent. BCE - 7th cent. BCE) 15.187. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.188. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.189. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.190. /I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.191. /I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.192. /I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.193. /I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet
5. Homer, Odyssey, 7.63-7.68, 7.311-7.315 (8th cent. BCE - 7th cent. BCE)
6. Aeschylus, Prometheus Bound, 562-886, 561 (6th cent. BCE - 5th cent. BCE) 561. τίς γῆ; τί γένος; τίνα φῶ λεύσσειν 561. What land is this? What people? By what name am I to call the one I see exposed to the tempest in bonds of rock? What offence have you committed that as punishment you are doomed to destruction?
7. Aeschylus, Seven Against Thebes, 562, 573-574, 587-588, 644, 561 (6th cent. BCE - 5th cent. BCE) 561. πυκνοῦ κροτησμοῦ τυγχάνουσʼ ὑπὸ πτόλιν.
8. Isaeus, Orations, 5.6 (5th cent. BCE - 4th cent. BCE)
9. Aristotle, Athenian Constitution, 56.6 (4th cent. BCE - 4th cent. BCE)
10. Demosthenes, Orations, 48.12 (4th cent. BCE - 4th cent. BCE)
11. Anon., Sibylline Oracles, 3.97-3.104, 3.110-3.155 (1st cent. BCE - 5th cent. CE) 3.97. Then all the elements shall be bereft 3.98. of order, when the God who dwells on high 3.99. Shall roll the heaven, even as a scroll is rolled; 3.100. 100 And to the mighty earth and sea shall fall 3.101. The entire multiform sky; and there shall flow 3.102. A tireless cataract of raging fire 3.103. And it shall burn the land, and burn the sea 3.104. And heavenly sky, and night, and day, and melt 3.110. 110 The judgment midway in a mighty age 3.111. Shall come, when all these things shall come to pass. 3.112. O navigable waters and each land 3.113. of the Orient and of the Occident 3.114. Subject shall all things be to him who come 3.115. 115 Into the world again, and therefore he 3.116. Himself became first conscious of his power. 3.117. But when the threatenings of the mighty God 3.118. Are fulfilled, which he threatened mortals once 3.119. When in Assyrian land they built a tower;– 3.120. 120 (And they all spoke one language, and resolved 3.121. To mount aloft into the starry heaven; 3.122. But on the air the Immortal straightway put 3.123. A mighty force; and then winds from above 3.124. Cast down the great tower and stirred mortals up 3.125. 125 To wrangling with each other; therefore men 3.126. Gave to that city the name of Babylon);– 3.127. Now when the tower fell and the tongues of men 3.128. Turned to all sorts of sounds, straightway all earth 3.129. Was filled with men and kingdoms were divided; 3.130. 130 And then the generation tenth appeared 3.131. of mortal men, from the time when the flood 3.132. Came upon earlier men. And Cronos reigned 3.133. And Titan and Iapetus; and men called them 3.134. Best offspring of Gaia and of Uranus 3.135. 135 Giving to them names both of earth and heaven 3.136. Since they were very first of mortal men. 3.137. So there were three divisions of the earth 3.138. According to the allotment of each man 3.139. And each one having his own portion reigned 3.140. 140 And fought not; for a father's oaths were there 3.141. And equal were their portions. But the time 3.142. Complete of old age on the father came 3.143. And he died; and the sons infringing oath 3.144. Stirred up against each other bitter strife 3.145. 145 Which one should have the royal rank and rule 3.146. Over all mortals; and against each other 3.147. Cronos and Titan fought. But Rhea and Gaia 3.148. And Aphrodite fond of crowns, Demeter 3.149. And Hestia and Dione of fair lock 3.150. 150 Brought them to friendship, and together called 3.151. All who were kings, both brothers and near kin 3.152. And others of the same ancestral blood 3.153. And they judged Cronos should reign king of all 3.154. For he was oldest and of noblest form. 3.155. 155 But Titan laid on Cronos mighty oath
12. New Testament, 1 Timothy, 1.11-1.14 (1st cent. CE - 1st cent. CE) 1.11. according to the gospel of the glory of the blessed God, which was committed to my trust. 1.12. And I thank him who enabled me, Christ Jesus our Lord, because he counted me faithful, appointing me to service; 1.13. although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief. 1.14. The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.
13. Statius, Thebais, 2.273-2.276, 2.283-2.284 (1st cent. CE - 1st cent. CE)
14. Pausanias, Description of Greece, 1.24.4-1.24.5 (2nd cent. CE - 2nd cent. CE) 1.24.4. and there are statues of Zeus, one made by Leochares See Paus. 1.1.3 . and one called Polieus (Urban), the customary mode of sacrificing to whom I will give without adding the traditional reason thereof. Upon the altar of Zeus Polieus they place barley mixed with wheat and leave it unguarded. The ox, which they keep already prepared for sacrifice, goes to the altar and partakes of the grain. One of the priests they call the ox-slayer, who kills the ox and then, casting aside the axe here according to the ritual runs away. The others bring the axe to trial, as though they know not the man who did the deed. 1.24.5. Their ritual, then, is such as I have described. As you enter the temple that they name the Parthenon, all the sculptures you see on what is called the pediment refer to the birth of Athena, those on the rear pediment represent the contest for the land between Athena and Poseidon. The statue itself is made of ivory and gold. On the middle of her helmet is placed a likeness of the Sphinx—the tale of the Sphinx I will give when I come to my description of Boeotia—and on either side of the helmet are griffins in relief.
15. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
16. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
17. Tertullian, On Baptism, 17.5 (2nd cent. CE - 3rd cent. CE)
18. Origen, Against Celsus, 3.44, 3.59 (3rd cent. CE - 3rd cent. CE) 3.44. After these points Celsus quotes some objections against the doctrine of Jesus, made by a very few individuals who are considered Christians, not of the more intelligent, as he supposes, but of the more ignorant class, and asserts that the following are the rules laid down by them. Let no one come to us who has been instructed, or who is wise or prudent (for such qualifications are deemed evil by us); but if there be any ignorant, or unintelligent, or uninstructed, or foolish persons, let them come with confidence. By which words, acknowledging that such individuals are worthy of their God, they manifestly show that they desire and are able to gain over only the silly, and the mean, and the stupid, with women and children. In reply to which, we say that, as if, while Jesus teaches continence, and says, Whosoever looks upon a woman to lust after her, has already committed adultery with her in his heart, one were to behold a few of those who are deemed to be Christians living licentiously, he would most justly blame them for living contrary to the teaching of Jesus, but would act most unreasonably if he were to charge the Gospel with their censurable conduct; so, if he found nevertheless that the doctrine of the Christians invites men to wisdom, the blame then must remain with those who rest in their own ignorance, and who utter, not what Celsus relates (for although some of them are simple and ignorant, they do not speak so shamelessly as he alleges), but other things of much less serious import, which, however, serve to turn aside men from the practice of wisdom. 3.59. Immediately after this, Celsus, perceiving that he has slandered us with too great bitterness, as if by way of defense expresses himself as follows: That I bring no heavier charge than what the truth compels me, any one may see from the following remarks. Those who invite to participation in other mysteries, make proclamation as follows: 'Every one who has clean hands, and a prudent tongue;' others again thus: 'He who is pure from all pollution, and whose soul is conscious of no evil, and who has lived well and justly.' Such is the proclamation made by those who promise purification from sins. But let us hear what kind of persons these Christians invite. Every one, they say, who is a sinner, who is devoid of understanding, who is a child, and, to speak generally, whoever is unfortunate, him will the kingdom of God receive. Do you not call him a sinner, then, who is unjust, and a thief, and a housebreaker, and a poisoner, and a committer of sacrilege, and a robber of the dead? What others would a man invite if he were issuing a proclamation for an assembly of robbers? Now, in answer to such statements, we say that it is not the same thing to invite those who are sick in soul to be cured, and those who are in health to the knowledge and study of divine things. We, however, keeping both these things in view, at first invite all men to be healed, and exhort those who are sinners to come to the consideration of the doctrines which teach men not to sin, and those who are devoid of understanding to those which beget wisdom, and those who are children to rise in their thoughts to manhood, and those who are simply unfortunate to good fortune, or - which is the more appropriate term to use - to blessedness. And when those who have been turned towards virtue have made progress, and have shown that they have been purified by the word, and have led as far as they can a better life, then and not before do we invite them to participation in our mysteries. For we speak wisdom among them that are perfect.
19. Porphyry, On Abstinence, 2.29-2.30 (3rd cent. CE - 4th cent. CE) 2.29. 29.For formerly, as we have before observed, when men sacrificed to the Gods fruits and not animals, and did not assume the latter for food, it is said, that a common sacrifice being celebrated at Athens, one Diomus, or Sopater, who was not a native, but cultivated some land in Attica, seizing a sharp axe which was near to him, and being excessively indigt, struck with it an ox, who, coming from his labour, approached to a table, on which were openly placed cakes and other offerings which were to be burnt as a sacrifice to the Gods, and ate some, but trampled on the rest of the offerings. The ox, therefore, being killed, Diomus, whose anger was now appeased, at the same time perceived what kind of deed he had perpetrated. And the ox, indeed, he buried. But embracing a voluntary banishment, as if he had been accused of impiety, he fled to Crete. A great dryness, however, taking place in the Attic land from vehement heat, and a dreadful sterility of fruit, and the Pythian deity being in consequence of it consulted by the general consent, the God answered, that the Cretan exile must expiate the crime; and that, if the murderer was punished, and the statue of the slain ox was erected in the place in which it fell, this would be beneficial both to those who had and those who had not tasted its flesh. An inquiry therefore being made into the affair, and Sopater, together with the deed, having been discovered, he, thinking that he should be liberated from the difficulty in which he was now involved, through the accusation of impiety, if the same thing was done by all men in common, said to those who came to him, that it was necessary an ox should be slain by the city. But, on their being dubious who should strike the ox, he said that he would undertake to do it, if they would make him a citizen, and would be partakers with him of the slaughter. This, therefore, being granted, they returned to the city, and ordered the deed to be accomplished in such a way as it is performed by them at present, [and which was as follows:] SPAN 2.30. 30.They selected virgins who were drawers of water; but these brought water for the purpose of sharpening an axe and a knife. And these being sharpened, one person gave the axe, another struck with it the ox, |62 and a third person cut the throat of the ox. But after this, having excoriated the animal, all that were present ate of its flesh. These things therefore being performed, they sewed up the hide of the ox, and having stuffed it with straw, raised it upright in the same form which it had when alive, and yoked it to a plough, as if it was about to work with it. Instituting also a judicial process, respecting the slaughter of the ox, they cited all those who were partakers of the deed, to defend their conduct. But as the drawers of water accused those who sharpened the axe and the knife, as more culpable than themselves, and those who sharpened these instruments accused him who gave the axe, and he accused him who cut the throat of the ox, and this last person accused the knife,---hence, as the knife could not speak, they condemned it as the cause of the slaughter. From that time also, even till now, during the festival sacred to Jupiter, in the Acropolis, at Athens, the sacrifice of an ox is performed after the same manner. For, placing cakes on a brazen table, they drive oxen round it, and the ox that tastes of the cakes that are distributed on the table, is slain. The race likewise of those who perform this, still remains. And all those, indeed, who derive their origin from Sopater are called boutupoi [i.e. slayers of oxen]; but those who are descended from him that drove the ox round the table, are called kentriadai, [or stimulators.] And those who originate from him that cut the throat of the ox, are denominated daitroi, [or dividers,] on account of the banquet which takes place from the distribution of flesh. But when they have filled the hide, and the judicial process is ended, they throw the knife into the sea. SPAN
20. Jerome, Letters, 133.4 (5th cent. CE - 5th cent. CE)
21. Jerome, Letters, 133.4 (5th cent. CE - 5th cent. CE)
22. Jerome, Letters, 133.4 (5th cent. CE - 5th cent. CE)
23. Sidonius Apollinaris, Letters, 5.17 (5th cent. CE - 5th cent. CE)
24. Epigraphy, Seg, 33.147
25. Epigraphy, Ml, 13

Subjects of this text:

subject	book bibliographic info
adoption, and status	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 34
adoption	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 34
adornment	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
aetiology of sacrifice	Hitch, Animal sacrifice in the ancient Greek world (2017) 148
ammonius	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 206
ancestors, wicked (incl. titans)	Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 85
antidosis	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 34
aphrodite	Tor, Mortal and Divine in Early Greek Epistemology (2017) 89
apollodoros son of pasion, and family	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 166
ariadne	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
astyages	Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 85
athena	Tor, Mortal and Divine in Early Greek Epistemology (2017) 89
athena parthenos, pheidias, iconography	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
athens, erechtheion	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
athens, sacred regulations	Hitch, Animal sacrifice in the ancient Greek world (2017) 148
bread	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 63
bricoleur, bricolage	Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 85
catullus	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
characterization	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 158
chêrôstai	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 34
cincius alimentus	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
ciris	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
collegia	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 63
colony, greek	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 34
cosmos	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 206
creation	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 206
crushing, death by	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
cyprian, letter	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 63
dionysus, dismemberment and death of	Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 85
dionysus, ruler of cosmos	Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 85
dionysus of halicarnassus	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
dipolieia	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 642
disputes, in political theory	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 34
divination, the delphic oracle	Tor, Mortal and Divine in Early Greek Epistemology (2017) 88
division of inheritance	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 166
emotional restraint, narratology of	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
emotions, agony	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
emotions, anger/rage	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 158
emotions, love/passion	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 158
epic, evidence from	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 166
epos	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 47
error, primal	Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 85
eudorus of alexandria	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 206
exempla and exemplarity	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
fabius pictor	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
fat	Hitch, Animal sacrifice in the ancient Greek world (2017) 186
father, fatherhood	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 47
fish	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 63
god; gods	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 206
greed and bribery and acquisitiveness	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
helen of sparta/troy	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
hellenistic and roman myth/history, literature	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
hephaisteion, athens, anthemon	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
hephaisteion, athens, inscription of construction accounts	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
hephaisteion, athens, technique and structure	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
hera	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
heracles/hercules, greek heracles	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 158, 296
heracles	Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 32
hermes	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 278; Tor, Mortal and Divine in Early Greek Epistemology (2017) 89
heroism	Edmonds, Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets (2004) 42
hesiod, on female and male	Tor, Mortal and Divine in Early Greek Epistemology (2017) 88, 89, 90
hesiod, on prometheus and pandora	Tor, Mortal and Divine in Early Greek Epistemology (2017) 88, 90
hesiod, on zeus	Tor, Mortal and Divine in Early Greek Epistemology (2017) 88, 89, 90
hesiod, pheidian circle and	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
hesiod, the muses address	Tor, Mortal and Divine in Early Greek Epistemology (2017) 88, 89, 90
hesiod	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 206; Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 32; Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 34; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 158, 296
hippocrates (son of apollodorus)	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 278
homer	Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 32
homicide	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 642
honour	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 158
humanity, creation of	Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 85
hybris	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 158
iapetus	Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 172
intellect	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 206
io	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
kairos	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 278
kalon kakon	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
kos	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 642
laws, of the polis	Hitch, Animal sacrifice in the ancient Greek world (2017) 148
laws, sacred	Hitch, Animal sacrifice in the ancient Greek world (2017) 186
lease, orphans estate	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 34
light	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 278
literal meaning	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 206
locative	Edmonds, Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets (2004) 42
lot	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 166
love, eros, and sexuality	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
lucilla, and the donatist schism	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 159
luxury and anti-luxury	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
lycaon	Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 85
mecone	Edmunds, Greek Myth (2021) 86
medea	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
mise en abyme	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
myth	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 642
mêtis	Tor, Mortal and Divine in Early Greek Epistemology (2017) 88, 89, 90
neoteric literature	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
noah	Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 172
nothos, inheritance	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 34
optatus, account of lucilla	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 159
optatus, scholarly readings of	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 159
oracles	Hitch, Animal sacrifice in the ancient Greek world (2017) 148
orphan	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 34
ovid	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
pain/suffering	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
pan-hellenic sacrifice	Hitch, Animal sacrifice in the ancient Greek world (2017) 148
pandora	Edmunds, Greek Myth (2021) 86; Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 85; Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
parthenius	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
pathos (πάθος)	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
peisidice	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
petelia, hipponion	Edmonds, Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets (2004) 42
philo of alexandria	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 206
polis-religion	Hitch, Animal sacrifice in the ancient Greek world (2017) 148
polis	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 278
politike techne	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 278
porphyry	Hitch, Animal sacrifice in the ancient Greek world (2017) 148
prometheus	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 278; Edmunds, Greek Myth (2021) 86; Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 85; Hitch, Animal sacrifice in the ancient Greek world (2017) 186; Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 642; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 158, 296
prometheus bound	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
protagoras	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 278
prytaneion/is	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 642
punishment	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 158
relics, veneration of	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 159
religion	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 206
rite de passage, sacrifice	Edmonds, Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets (2004) 42
rite de passage	Edmonds, Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets (2004) 42; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
ritual	Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 303
sacrifice, corrupted	Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 85
sacrifice, cuisine of'	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 63
sacrifice	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 642; McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 63; Tor, Mortal and Divine in Early Greek Epistemology (2017) 88
scylla	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
sicyon	Edmunds, Greek Myth (2021) 86
sicyonians	Edmunds, Greek Myth (2021) 86
simylus	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
soul	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 206
sparta, and athens, institutions	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 34
speech, zeus absence in	Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 32
speech	Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 32
statue bases of pheidian circle, iconography	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
statue bases of pheidian circle, technique	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
statue bases of pheidian circle	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
succession myth	Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 85
sôgambros	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 34
tantalus	Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 85
thyestes	Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 85
time	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 206
treasonous girl mytheme	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
trierarch	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 166
vernant, jean-pierre	Edmunds, Greek Myth (2021) 86
women, and story of lucilla	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 159
women, as centerpieces of heresies	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 159
women, as primary transgressors	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 159
women and girls, as weakness	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
women and girls, motivations of	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
zeus, polieus	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 642
zeus	Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 172; Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 278; Edmunds, Greek Myth (2021) 86; Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 32; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 158, 296