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Tiresias: The Ancient Mediterranean Religions Source Database



11699
Papyri, Derveni Papyrus, 20.2-20.4
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Intertexts (texts cited often on the same page as the searched text):

51 results
1. Hesiod, Works And Days, 756, 755 (8th cent. BCE - 7th cent. BCE)

755. Your bride should go four years: in the fifth year
2. Hesiod, Theogony, 114, 195, 22, 31-32, 1 (8th cent. BCE - 7th cent. BCE)

1. From the Heliconian Muses let me sing:
3. Homer, Iliad, 3.172, 4.26, 8.22, 14.234 (8th cent. BCE - 7th cent. BCE)

3.172. /neither one so royal: he is like unto one that is a king. And Helen, fair among women, answered him, saying:Revered art thou in mine eyes, dear father of my husband, and dread. Would that evil death had been my pleasure when I followed thy son hither, and left my bridal chamber and my kinfolk 4.26. / Most dread son of Cronos, what a word hast thou said! How art thou minded to render my labour vain and of none effect, and the sweat that I sweated in my toil,—aye, and my horses twain waxed weary with my summoning the host for the bane of Priam and his sons? Do thou as thou wilt; but be sure we other gods assent not all thereto. 8.22. /and lay ye hold thereof, all ye gods and all goddesses; yet could ye not drag to earth from out of heaven Zeus the counsellor most high, not though ye laboured sore. But whenso I were minded to draw of a ready heart, then with earth itself should I draw you and with sea withal; 14.234. /and so came to Lemnos, the city of godlike Thoas. There she met Sleep, the brother of Death; and she clasped him by the hand, and spake and addressed him:Sleep, lord of all gods and of all men, if ever thou didst hearken to word of mine, so do thou even now obey
4. Homer, Odyssey, 12.362 (8th cent. BCE - 7th cent. BCE)

5. Aristophanes, Clouds, 300-313, 332, 299 (5th cent. BCE - 4th cent. BCE)

6. Aristophanes, Peace, 1044-1047, 1084, 1043 (5th cent. BCE - 4th cent. BCE)

1043. ὄπτα καλῶς νυν αὐτά: καὶ γὰρ οὑτοσὶ
7. Euripides, Bacchae, 287-301, 485, 286 (5th cent. BCE - 5th cent. BCE)

8. Euripides, Hecuba, 804 (5th cent. BCE - 5th cent. BCE)

804. κτείνουσιν ἢ θεῶν ἱερὰ τολμῶσιν φέρειν
9. Euripides, Hercules Furens, 923, 922 (5th cent. BCE - 5th cent. BCE)

922. Victims to purify the house were stationed before the altar of Zeus, for Heracles had slain and cast from his halls the king of the land.
10. Euripides, Hippolytus, 953-957, 952 (5th cent. BCE - 5th cent. BCE)

11. Herodotus, Histories, 1.105, 2.40, 2.63, 2.65, 2.139, 4.33, 4.78, 4.186, 6.135, 8.65 (5th cent. BCE - 5th cent. BCE)

1.105. From there they marched against Egypt : and when they were in the part of Syria called Palestine, Psammetichus king of Egypt met them and persuaded them with gifts and prayers to come no further. ,So they turned back, and when they came on their way to the city of Ascalon in Syria, most of the Scythians passed by and did no harm, but a few remained behind and plundered the temple of Heavenly Aphrodite. ,This temple, I discover from making inquiry, is the oldest of all the temples of the goddess, for the temple in Cyprus was founded from it, as the Cyprians themselves say; and the temple on Cythera was founded by Phoenicians from this same land of Syria . ,But the Scythians who pillaged the temple, and all their descendants after them, were afflicted by the goddess with the “female” sickness: and so the Scythians say that they are afflicted as a consequence of this and also that those who visit Scythian territory see among them the condition of those whom the Scythians call “Hermaphrodites”. 2.40. But in regard to the disembowelling and burning of the victims, there is a different way for each sacrifice. I shall now, however, speak of that goddess whom they consider the greatest, and in whose honor they keep highest festival. ,After praying in the foregoing way, they take the whole stomach out of the flayed bull, leaving the entrails and the fat in the carcass, and cut off the legs, the end of the loin, the shoulders, and the neck. ,Having done this, they fill what remains of the carcass with pure bread, honey, raisins, figs, frankincense, myrrh, and other kinds of incense, and then burn it, pouring a lot of oil on it. ,They fast before the sacrifice, and while it is burning, they all make lamentation; and when their lamentation is over, they set out a meal of what is left of the victim. 2.63. When the people go to Heliopolis and Buto, they offer sacrifice only. At Papremis sacrifice is offered and rites performed just as elsewhere; but when the sun is setting, a few of the priests hover about the image, while most of them go and stand in the entrance to the temple with clubs of wood in their hands; others, more than a thousand men fulfilling vows, who also carry wooden clubs, stand in a mass opposite. ,The image of the god, in a little gilded wooden shrine, they carry away on the day before this to another sacred building. The few who are left with the image draw a four-wheeled wagon conveying the shrine and the image that is in the shrine; the others stand in the space before the doors and do not let them enter, while the vow-keepers, taking the side of the god, strike them, who defend themselves. ,A fierce fight with clubs breaks out there, and they are hit on their heads, and many, I expect, even die from their wounds; although the Egyptians said that nobody dies. ,The natives say that they made this assembly a custom from the following incident: the mother of Ares lived in this temple; Ares had been raised apart from her and came, when he grew up, wishing to visit his mother; but as her attendants kept him out and would not let him pass, never having seen him before, Ares brought men from another town, manhandled the attendants, and went in to his mother. From this, they say, this hitting for Ares became a custom in the festival. 2.65. but the Egyptians in this and in all other matters are exceedingly strict against desecration of their temples. ,Although Egypt has Libya on its borders, it is not a country of many animals. All of them are held sacred; some of these are part of men's households and some not; but if I were to say why they are left alone as sacred, I should end up talking of matters of divinity, which I am especially averse to treating; I have never touched upon such except where necessity has compelled me. ,But I will indicate how it is customary to deal with the animals. Men and women are appointed guardians to provide nourishment for each kind respectively; a son inherits this office from his father. ,Townsfolk in each place, when they pay their vows, pray to the god to whom the animal is dedicated, shaving all or one half or one third of their children's heads, and weighing the hair in a balance against a sum of silver; then the weight in silver of the hair is given to the female guardian of the creatures, who buys fish with it and feeds them. ,Thus, food is provided for them. Whoever kills one of these creatures intentionally is punished with death; if he kills accidentally, he pays whatever penalty the priests appoint. Whoever kills an ibis or a hawk, intentionally or not, must die for it. 2.139. Now the departure of the Ethiopian (they said) came about in this way. After seeing in a dream one who stood over him and urged him to gather together all the Priests in Egypt and cut them in half, he fled from the country. ,Seeing this vision, he said, he supposed it to be a manifestation sent to him by the gods, so that he might commit sacrilege and so be punished by gods or men; he would not (he said) do so, but otherwise, for the time foretold for his rule over Egypt was now fulfilled, after which he was to depart: ,for when he was still in Ethiopia, the oracles that are consulted by the people of that country told him that he was fated to reign fifty years over Egypt . Seeing that this time was now completed and that he was troubled by what he saw in his dream, Sabacos departed from Egypt of his own volition. 4.33. But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; ,from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos. ,Thus (they say) these offerings come to Delos. But on the first journey, the Hyperboreans sent two maidens bearing the offerings, to whom the Delians give the names Hyperoche and Laodice, and five men of their people with them as escort for safe conduct, those who are now called Perpherees and greatly honored at Delos. ,But when those whom they sent never returned, they took it amiss that they should be condemned always to be sending people and not getting them back, and so they carry the offerings, wrapped in straw, to their borders, and tell their neighbors to send them on from their own country to the next; ,and the offerings, it is said, come by this conveyance to Delos. I can say of my own knowledge that there is a custom like these offerings; namely, that when the Thracian and Paeonian women sacrifice to the Royal Artemis, they have straw with them while they sacrifice. 4.78. This, then, was how Anacharsis fared, owing to his foreign ways and consorting with Greeks; and a great many years afterward, Scyles, son of Ariapithes, suffered a like fate. Scyles was one of the sons born to Ariapithes, king of Scythia; but his mother was of Istria, and not native-born; and she taught him to speak and read Greek. ,As time passed, Ariapithes was treacherously killed by Spargapithes, king of the Agathyrsi, and Scyles inherited the kingship and his father's wife, a Scythian woman whose name was Opoea, and she bore Scyles a son, Oricus. ,So Scyles was king of Scythia; but he was in no way content with the Scythian way of life, and was much more inclined to Greek ways, from the upbringing that he had received. So this is what he would do: he would lead the Scythian army to the city of the Borysthenites (who say that they are Milesians), and when he arrived there would leave his army in the suburb of the city, ,while he himself, entering within the walls and shutting the gates, would take off his Scythian apparel and put on Greek dress; and in it he would go among the townsfolk unattended by spearmen or any others (who would guard the gates, lest any Scythian see him wearing this apparel), and in every way follow the Greek manner of life, and worship the gods according to Greek usage. ,When he had spent a month or more like this, he would put on Scythian dress and leave the city. He did this often; and he built a house in Borysthenes, and married a wife of the people of the country and brought her there. 4.186. Thus from Egypt to the Tritonian lake, the Libyans are nomads that eat meat and drink milk; for the same reason as the Egyptians too profess, they will not touch the flesh of cows; and they rear no swine. ,The women of Cyrene, too, consider it wrong to eat cows' flesh, because of the Isis of Egypt; and they even honor her with fasts and festivals; and the Barcaean women refuse to eat swine too, as well as cows. 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. 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.
12. Hippocrates, The Sacred Disease, 1.10, 1.28, 18.6 (5th cent. BCE - 4th cent. BCE)

13. Plato, Apology of Socrates, 22c (5th cent. BCE - 4th cent. BCE)

22c. that what they composed they composed not by wisdom, but by nature and because they were inspired, like the prophets and givers of oracles; for these also say many fine things, but know none of the things they say; it was evident to me that the poets too had experienced something of this same sort. And at the same time I perceived that they, on account of their poetry, thought that they were the wisest of men in other things as well, in which they were not. So I went away from them also thinking that I was superior to them in the same thing in which I excelled the public men.Finally then I went to the hand-workers.
14. Plato, Cratylus, 396d (5th cent. BCE - 4th cent. BCE)

396d. Hermogenes. Indeed, Socrates, you do seem to me to be uttering oracles, exactly like an inspired prophet. Socrates. Yes, Hermogenes, and I am convinced that the inspiration came to me from Euthyphro the Prospaltian. For I was with him and listening to him a long time early this morning. So he must have been inspired, and he not only filled my ears but took possession of my soul with his superhuman wisdom. So I think this is our duty:
15. Plato, Euthyphro, 3c (5th cent. BCE - 4th cent. BCE)

3c. Socrates. My dear Euthyphro, their ridicule is perhaps of no consequence. For the Athenians, I fancy, are not much concerned, if they think a man is clever, provided he does not impart his clever notions to others; but when they think he makes others to be like himself
16. Plato, Laws, 720b, 720c, 720d, 720e, 909b, 933b, 933d, 933e, 720a (5th cent. BCE - 4th cent. BCE)

720a. but declare at once what must be done and what not, and state the penalty which threatens disobedience, and so turn off to another law, without adding to his statutes a single word of encouragement and persuasion? Just as is the way with doctors, one treats us in this fashion, and another in that: they have two different methods, which we may recall, in order that, like children who beg the doctor to treat them by the mildest method, so we may make a like request of the lawgiver. Shall I give an illustration of what I mean? There are men that are doctors, we say, and others that are doctors’ assistants; but we call the latter also, to be sure, by the name of doctors.
17. Plato, Meno, 81a (5th cent. BCE - 4th cent. BCE)

81a. Men. Now does it seem to you to be a good argument, Socrates? Soc. It does not. Men. Can you explain how not? Soc. I can; for I have heard from wise men and women who told of things divine that— Men. What was it they said ? Soc. Something true, as I thought, and admirable. Men. What was it? And who were the speakers? Soc. They were certain priests and priestesses who have studied so as to be able to give a reasoned account of their ministry; and Pindar also
18. Plato, Republic, 364bc, 364e, 344a (5th cent. BCE - 4th cent. BCE)

344a. the man who has the ability to overreach on a large scale. Consider this type of man, then, if you wish to judge how much more profitable it is to him personally to be unjust than to be just. And the easiest way of all to understand this matter will be to turn to the most consummate form of injustice which makes the man who has done the wrong most happy and those who are wronged and who would not themselves willingly do wrong most miserable. And this is tyranny, which both by stealth and by force takes away what belongs to others, both sacred and profane, both private and public, not little by little but at one swoop.
19. Plato, Symposium, 190c (5th cent. BCE - 4th cent. BCE)

190c. Ephialtes and Otus, that scheming to assault the gods in fight they essayed to mount high heaven.
20. Xenophon, The Persian Expedition, 3.1.11, 6.5.2 (5th cent. BCE - 4th cent. BCE)

3.1.11. Now when the time of perplexity came, he was distressed as well as everybody else and was unable to sleep; but, getting at length a little sleep, he had a dream. It seemed to him that there was a clap of thunder and a bolt fell on his father’s house, setting the whole house ablaze. 6.5.2. Xenophon arose early and sacrificed with a view to an expedition, and with the first offering the omens turned out favourable. Furthermore, just as the rites were nearing the end, the soothsayer, Arexion the Parrhasian, caught sight of an eagle in an auspicious quarter, and bade Xenophon lead on.
21. Xenophon, Hellenica, 1.7.22, 2.4.20, 6.3.6 (5th cent. BCE - 4th cent. BCE)

1.7.22. Or if you do not wish to do this, try them under the following law, which applies to temple-robbers and traitors: namely, if anyone shall be a traitor to the state or shall steal sacred property, he shall be tried before a court, and if he be convicted, he shall not be buried in Attica, and his property shall be confiscated. 2.4.20. And Cleocritus, the herald of the initiated, i.e. in the Eleusinian mysteries. a man with a very fine voice, obtained silence and said: Fellow citizens, why do you drive us out of the city? why do you wish to kill us? For we never did you any harm, but we have shared with you in the most solemn rites and sacrifices and the most splendid festivals, we have been companions in the dance and schoolmates and comrades in arms, and we have braved many dangers with you both by land and by sea in defense of the 404 B.C. common safety and freedom of us both. 6.3.6. The right course, indeed, would have been for us not to take up arms against one another in the beginning, since the tradition is that the first strangers to whom Triptolemus, Triptolemus of Eleusis had, according to the legend, carried from Attica throughout Greece both the cult of Demeter and the knowledge of her art — agriculture. Heracles was the traditional ancestor of the Spartan kings (cp. III. iii.) while the Dioscuri, Castor and Pollux, were putative sons of Tyndareus of Sparta. our ancestor, revealed the mystic rites of Demeter and Core were Heracles, your state’s founder, and the Dioscuri, your citizens; and, further, that it was upon Peloponnesus that he first bestowed the seed of Demeter’s fruit. How, then, can it be right, 371 B.C. either that you should ever come to destroy the fruit of those very men from whom you received the seed, or that we should not desire those very men, to whom we gave the seed, to obtain the greatest possible abundance of food? But if it is indeed ordered of the gods that wars should come among men, then we ought to begin war as tardily as we can, and, when it has come, to bring it to an end as speedily as possible.
22. Theophrastus, Characters, 16.11 (4th cent. BCE - 3rd cent. BCE)

23. Diodorus Siculus, Historical Library, 1.23.7, 5.75.4, 12.10.3-12.10.4 (1st cent. BCE - 1st cent. BCE)

1.23.7.  And since he had become conversant with the teachings of the Egyptians about the gods, he transferred the birth of the ancient Osiris to more recent times, and, out of regard for the descendants of Cadmus, instituted a new initiation, in the ritual of which the initiates were given the account that Dionysus had been born of Semelê and Zeus. And the people observed these initiatory rites, partly because they were deceived through their ignorance, partly because they were attracted to them by the trustworthiness of Orpheus and his reputation in such matters, and most of all because they were glad to receive the god as a Greek, which, as has been said, is what he was considered to be. 5.75.4.  As for Dionysus, the myths state that he discovered the vine and its cultivation, and also how to make wine and to store away many of the autumn fruits and thus to provide mankind with the use of them as food over a long time. This god was born in Crete, men say, of Zeus and Persephonê, and Orpheus has handed down the tradition in the initiatory rites that he was torn in pieces by the Titans. And the fact is that there have been several who bore the name Dionysus, regarding whom we have given a detailed account at greater length in connection with the more appropriate period of time. 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.
24. Ovid, Metamorphoses, 6.114 (1st cent. BCE - 1st cent. CE)

25. Strabo, Geography, 10.3.11, 10.3.20, 10.3.23 (1st cent. BCE - 1st cent. BCE)

10.3.11. In Crete, not only these rites, but in particular those sacred to Zeus, were performed along with orgiastic worship and with the kind of ministers who were in the service of Dionysus, I mean the Satyri. These ministers they called Curetes, young men who executed movements in armour, accompanied by dancing, as they set forth the mythical story of the birth of Zeus; in this they introduced Cronus as accustomed to swallow his children immediately after their birth, and Rhea as trying to keep her travail secret and, when the child was born, to get it out of the way and save its life by every means in her power; and to accomplish this it is said that she took as helpers the Curetes, who, by surrounding the goddess with tambourines and similar noisy instruments and with war-dance and uproar, were supposed to strike terror into Cronus and without his knowledge to steal his child away; and that, according to tradition, Zeus was actually reared by them with the same diligence; consequently the Curetes, either because, being young, that is youths, they performed this service, or because they reared Zeus in his youth (for both explanations are given), were accorded this appellation, as if they were Satyrs, so to speak, in the service of Zeus. Such, then, were the Greeks in the matter of orgiastic worship. 10.3.20. But though the Scepsian, who compiled these myths, does not accept the last statement, on the ground that no mystic story of the Cabeiri is told in Samothrace, still he cites also the opinion of Stesimbrotus the Thasian that the sacred rites in Samothrace were performed in honor of the Cabeiri: and the Scepsian says that they were called Cabeiri after the mountain Cabeirus in Berecyntia. Some, however, believe that the Curetes were the same as the Corybantes and were ministers of Hecate. But the Scepsian again states, in opposition to the words of Euripides, that the rites of Rhea were not sanctioned or in vogue in Crete, but only in Phrygia and the Troad, and that those who say otherwise are dealing in myths rather than in history, though perhaps the identity of the place-names contributed to their making this mistake. For instance, Ida is not only a Trojan, but also a Cretan, mountain; and Dicte is a place in Scepsia and also a mountain in Crete; and Pytna, after which the city Hierapytna was named, is a peak of Ida. And there is a Hippocorona in the territory of Adramyttium and a Hippocoronium in Crete. And Samonium is the eastern promontory of the island and a plain in the territory of Neandria and in that of the Alexandreians. 10.3.23. I have been led on to discuss these people rather at length, although I am not in the least fond of myths, because the facts in their case border on the province of theology. And theology as a whole must examine early opinions and myths, since the ancients expressed enigmatically the physical notions which they entertained concerning the facts and always added the mythical element to their accounts. Now it is not easy to solve with accuracy all the enigmas, but if the multitude of myths be set before us, some agreeing and others contradicting one another, one might be able more readily to conjecture out of them what the truth is. For instance, men probably speak in their myths about the mountain-roaming of religious zealots and of gods themselves, and about their religious frenzies, for the same reason that they are prompted to believe that the gods dwell in the skies and show forethought, among their other interests, for prognostication by signs. Now seeking for metals, and hunting, and searching for the things that are useful for the purposes of life, are manifestly closely related to mountain-roaming, whereas juggling and magic are closely related to religious frenzies, worship, and divination. And such also is devotion to the arts, in particular to the Dionysiac and Orphic arts. But enough on this subject.
26. Josephus Flavius, Jewish Antiquities, 14.242 (1st cent. CE - 1st cent. CE)

14.242. wherein they desire that the Jews may be allowed to observe their Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no command, because they are our friends and confederates, and that nobody may injure them in our provinces. Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet didst thou give order that they should be observed, and informedst us that thou hadst been desired to write this to us about them.
27. Plutarch, Cimon, 18.7 (1st cent. CE - 2nd cent. CE)

28. Plutarch, On The Obsolescence of Oracles, 417c, 415a (1st cent. CE - 2nd cent. CE)

29. Plutarch, On Isis And Osiris, 360e (1st cent. CE - 2nd cent. CE)

360e. whom Plato and Pythagoras and Xenocrates and Chrysippus, following the lead of early writers on sacred subjects, allege to have been stronger than men and, in their might, greatly surpassing our nature, yet not possessing the divine quality unmixed and uncontaminated, but with a share also in the nature of the soul and in the perceptive faculties of the body, and with a susceptibility to pleasure and pain and to whatsoever other experience is incident to these mutations, and is the source of much disquiet in some and of less in others. For in demigods, as in men, there are divers degrees of virtue and vice.
30. Plutarch, Fragments, 157 (1st cent. CE - 2nd cent. CE)

31. Plutarch, Fragments, 157 (1st cent. CE - 2nd cent. CE)

32. Plutarch, Pericles, 6.2 (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.
33. Athenagoras, Apology Or Embassy For The Christians, 20.3 (2nd cent. CE - 2nd cent. CE)

34. Clement of Alexandria, Exhortation To The Greeks, 2.16.1-2.16.2, 2.17.2 (2nd cent. CE - 3rd cent. CE)

35. Clement of Alexandria, Miscellanies, 5.8.50.2 (2nd cent. CE - 3rd cent. CE)

36. Hippolytus, Refutation of All Heresies, 5.20.4 (2nd cent. CE - 3rd cent. CE)

37. Lucian, Disowned, 26 (2nd cent. CE - 2nd cent. CE)

38. Pausanias, Description of Greece, 8.37.5 (2nd cent. CE - 2nd cent. CE)

8.37.5. By the image of the Mistress stands Anytus, represented as a man in armour. Those about the sanctuary say that the Mistress was brought up by Anytus, who was one of the Titans, as they are called. The first to introduce Titans into poetry was Homer, See Hom. Il. 14.279 . representing them as gods down in what is called Tartarus; the lines are in the passage about Hera's oath. From Homer the name of the Titans was taken by Onomacritus, who in the orgies he composed for Dionysus made the Titans the authors of the god's sufferings.
39. Tatian, Oration To The Greeks, 10.1 (2nd cent. CE - 2nd cent. CE)

40. Arnobius, Against The Gentiles, 5.21 (3rd cent. CE - 4th cent. CE)

41. Diogenes Laertius, Lives of The Philosophers, 8.33 (3rd cent. CE - 3rd cent. CE)

8.33. Right has the force of an oath, and that is why Zeus is called the God of Oaths. Virtue is harmony, and so are health and all good and God himself; this is why they say that all things are constructed according to the laws of harmony. The love of friends is just concord and equality. We should not pay equal worship to gods and heroes, but to the gods always, with reverent silence, in white robes, and after purification, to the heroes only from midday onwards. Purification is by cleansing, baptism and lustration, and by keeping clean from all deaths and births and all pollution, and abstaining from meat and flesh of animals that have died, mullets, gurnards, eggs and egg-sprung animals, beans, and the other abstinences prescribed by those who perform rites in the sanctuaries.
42. Porphyry, On Abstinence, 2.16 (3rd cent. CE - 4th cent. CE)

2.16. 16.Theopompus likewise narrates things similar to these, viz. that a certain Magnesian came from Asia to Delphi; a man very rich, and abounding in cattle, and that he was accustomed every year to make many and magnificent sacrifices to the Gods, partly through the abundance of his possessions, and partly through piety and wishing to please the Gods. But being thus disposed, he came to the divinity at Delphi, bringing with him a hecatomb for the God, and magnificently honouring Apollo, he consulted his oracle. Conceiving also that he worshipped the Gods in a manner more beautiful than that of all other men, he asked the Pythian deity who the man was that, with the greatest promptitude, and in the best manner, venerated divinity, and |53 made the most acceptable sacrifices, conceiving that on this occasion the God would deem him to be pre-eminent. The Pythian deity however answered, that Clearchus, who dwelt in Methydrium, a town of Arcadia, worshipped the Gods in a way surpassing that of all other men. But the Magnesian being astonished, was desirous of seeing Clearchus, and of learning from him the manner in which he performed his sacrifices. Swiftly, therefore, betaking himself to Methydrium, in the first place, indeed, he despised the smallness and vileness of the town, conceiving that neither any private person, nor even the whole city, could honour the Gods more magnificently and more beautifully than he did. Meeting, however, with the man, he thought fit to ask him after what manner he reverenced the Gods. But Clearchus answered him, that he diligently sacrificed to them at proper times in every month at the new moon, crowning and adorning the statues of Hermes and Hecate, and the other sacred images which were left to us by our ancestors, and that he also honoured the Gods with frankincense, and sacred wafers and cakes. He likewise said, that he performed public sacrifices annually, omitting no festive day; and that in these festivals he worshipped the Gods, not by slaying oxen, nor by cutting victims into fragments, but that he sacrificed whatever he might casually meet with, sedulously offering the first-fruits to the Gods of all the vegetable productions of the seasons, and of all the fruits with which he was supplied. He added, that some of these he placed before the [statues of the] Gods,6 but that he burnt others on their altars; and that, being studious of frugality, he avoided the sacrificing of oxen. SPAN
43. Macrobius, Saturnalia, 1.18.22 (4th cent. CE - 5th cent. CE)

44. Macrobius, Saturnalia, 1.18.22 (4th cent. CE - 5th cent. CE)

45. Nonnus, Dionysiaca, 5.565, 6.155-6.157 (4th cent. CE - 5th cent. CE)

46. Anon., Scholia Aristophanem Nubes, 332

47. Heraclitus Lesbius, Fragments, 123, 14, 17, 5, 93, 10

48. Orphic Hymns., Fragments, 485.7, 1b, 3, 398, 424, 44, 509, 524, 573, 578, 627, 628, 87, 89, 15

49. Orphic Hymns., Hymni, 30.6-30.7

50. Papyri, Derveni Papyrus, 4.5, 5.6, 5.10, 6.3-6.10, 7.3-7.11, 8.9-8.10, 9.2, 12.5, 13.5-13.6, 18.5, 18.14, 20.3-20.4, 20.9, 21.5, 21.7-21.10, 22.12, 23.1-23.3, 23.5, 25.13, 26.8-26.9

51. Papyri, Bgu, 1211



Subjects of this text:

subject book bibliographic info
air Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 102, 120
allegoresis (allegorical interpretation), in the derveni papyrus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131, 134, 136, 138
allegoresis (allegorical interpretation) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 102, 105, 133, 134
anaxagoras Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 105, 120
aphrodite Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
aphrodites birth by the ejaculation of zeus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
aphrodites births Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
aristophanes Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81
aristotle Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131
athens Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81, 134
audience Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 48, 102, 105, 138
authority, competition for authority Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131, 139
authority, of the experts Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81
authority, of the priests Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 133
authority, poetic authority Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 48
bohr, niels Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 257
cakes (offerings) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 135
centaurs' Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 257
chiron Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 257
clients, of priests Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131, 133
clients, of the da Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 105
cosmogony Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 105, 137, 138, 139
cosmology Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 102, 105
cosmos Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 102, 105, 120
cronus, etymologized as κρούων νοῦς Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
daimons Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 136
death of dionysus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 135, 136, 137, 139
demeter Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120, 136, 137, 138
democritus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 105
derveni author Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81, 102, 105, 120, 131, 132, 133, 134, 135, 136, 137, 138, 139
derveni papyrus, first columns Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 135, 136, 137, 139
derveni papyrus McClay, The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance (2023) 14
derveni poem Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 48, 102, 134, 135, 136, 138, 139
derveni poet Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 48
destiny, of souls Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 133, 137, 138, 139
destiny, of the world Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 139
diogenes of apollonia Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 105
dionysiac and orphic τέχναι Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 132, 133
dionysus, birth of dionysus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 137, 139
dionysus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 136, 137
divination Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81, 132, 133
diviners Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81, 133, 134
dreams, interpretation of oracular dreams Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 138
eleusinian mysteries Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130
empedocles Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 102, 105
erinyes Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 135
eschatology Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131, 134, 139
eumenides Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 135
euripides Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 134
experts, expertise, derveni author as expert Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 134, 138, 139
experts, expertise, of the sacred Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81, 139
experts, expertise Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81
expiation Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 135
gaia Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
galen Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 257
gods, births of the gods Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 137, 139
gods Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 102, 132, 134, 135, 136
gods as elements, names of the gods Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120, 134
hades, terrors of hades Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 135, 138, 139
hades Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 133
harmonia Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
hearing (in the mysteries) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81, 130, 134, 136, 139
heat Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 102
hera Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
heraclitus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 102, 105, 133
herakleitos, criticises traditional religiosity Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 257
hesiod Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 48, 120
hestia Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
hippocratic authors Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81, 131
homer Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 48
identified with zeus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
indetermined Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 138, 139
initiates, hope of the initiates Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81, 130, 131, 136, 137, 138
initiates Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 48, 105, 130, 131, 133, 134, 135, 136, 137, 138, 139
initiations, fees for Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130, 131, 133, 138
initiations Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 48, 138
knowledge, acquired in the initiation Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 48, 81, 130, 131, 132, 133, 135, 136, 137, 139
knowledge, superior knowledge of divine origin Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 105
lampon Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81
leaf (term) McClay, The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance (2023) 14
libations Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 135
magic Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131, 132
medicine Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81, 131, 134
meisner, dwayne McClay, The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance (2023) 14
mixing (of elements) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
musaeus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130
muses Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 48
mystery cults, in the cities Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81, 130, 131, 135
mystery cults Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120, 130, 136, 137, 138
obscure speech Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 102
offerings (bloodless) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81, 134, 135
officiants (in the mysteries) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130, 131, 132, 133, 134, 138, 139
olympus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 138, 139
oracles, interpretation of Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 136
oracles Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 134, 136
orpheus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 48, 120, 130, 132, 136, 137, 138, 139
orphic books Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130
orphic doctrines Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131, 133, 134, 136
orphic myths Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 105, 137, 139
orphic poems Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 48, 120, 133, 134, 136, 137, 138
orphic priests Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131
orphic rites Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130, 134, 136, 137, 139
orphic theogonies Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 48
particles (in cosmogony) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
peitho (persuasion) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
pelinna tablet (of 485/486) McClay, The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance (2023) 14
performance, derveni papyrus McClay, The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance (2023) 14
persephone Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 137
persephones abduction Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130
persephones birth Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 137
pherecydes of syrus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 105
pindar Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 102
pity Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130, 131
plato Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81, 105, 130, 131, 132, 133, 134
plutarch Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 132, 133, 134, 136
poetry, and performance McClay, The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance (2023) 14
pre-socratic philosophy Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 134
priestesses Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131, 132, 133
priests, begging priests (ἀγύρται) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81, 132, 133
priests Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131, 132, 133
private initiators Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81, 130, 131, 134
profane Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 48, 135, 138
professionals, of the sacred Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 105, 120, 130, 131, 133, 134, 138, 139
protogonos (orphic god) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
punishments Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 135
purification Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81, 131, 139
pythagoreans Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 133
rhea Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120, 137, 138
riddles Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 102, 132, 133, 134
rites, rituals Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81, 102, 105, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139
sacrifices Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 134, 135
salvation Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 105, 131, 133
sky Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 138
socrates Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 102
sophists Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81
sun Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 102
swallowing, zeus swallowing of the phallus of uranus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120, 138
tablets, term McClay, The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance (2023) 14
theagenes of rhegium Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 105
theology' "328.0_136.0@titan's crime" Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 134
theology Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 105, 133, 136
thurii tablet (of 489), and the zagreus myth McClay, The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance (2023) 14
thurii tablet (of 490), and the zagreus myth McClay, The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance (2023) 14
tiresias (in euripides bacchae) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 134
titan's crime" "328.0_137.0@titan's crime" Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 135
titan's crime" '328.0_133.0@truth Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 139
titans Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 135, 136, 139
transformation, and the zagreus myth McClay, The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance (2023) 14
truth Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 105, 131, 132, 134
typhon Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 136
underworld Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 135
uranus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
uranus phallus, in ritual Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 135
uranus phallus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
wisdom (expertise), in theogony Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 48
wisdom (expertise) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 81
zeus, as ἀήρ and νοῦς Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
zeus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 48, 102, 120, 130, 137, 138, 139; McClay, The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance (2023) 14
zeus incest with his mother Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120, 137, 139
zeus mind Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 134
zeus new creation of the world Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120, 138, 139
δρώμενα Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 133, 136, 137, 138, 139
θόρνηι Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
κρούων νous (etymology of cronus) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
λεγόμενα Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130, 132, 135, 136, 137, 138, 139
μάγοι Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131, 135, 136
νοῦς-ἀήρ Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
νοῦς (allegory of zeus) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
νῦν ἐόντα, τὰ (the things-that-are-now) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
ἐόντα, τὰ (the things-that-are) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 120
ἱερά Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 134, 135