Tiresias: The Ancient Mediterranean Religions Source Database

9125

Pausanias, Description Of Greece, 1.18.9

Ἀδριανὸς δὲ κατεσκευάσατο μὲν καὶ ἄλλα Ἀθηναίοις, ναὸν Ἥρας καὶ Διὸς Πανελληνίου καὶ θεοῖς τοῖς πᾶσιν ἱερὸν κοινόν, τὰ δὲ ἐπιφανέστατα ἑκατόν εἰσι κίονες Φρυγίου λίθου· πεποίηνται δὲ καὶ ταῖς στοαῖς κατὰ τὰ αὐτὰ οἱ τοῖχοι. καὶ οἰκήματα ἐνταῦθά ἐστιν ὀρόφῳ τε ἐπιχρύσῳ καὶ ἀλαβάστρῳ λίθῳ, πρὸς δὲ ἀγάλμασι κεκοσμημένα καὶ γραφαῖς· κατάκειται δὲ ἐς αὐτὰ βιβλία. καὶ γυμνάσιόν ἐστιν ἐπώνυμον Ἀδριανοῦ· κίονες δὲ καὶ ἐνταῦθα ἑκατὸν λιθοτομίας τῆς Λιβύων. Hadrian constructed other buildings also for the Athenians: a temple of Hera and Zeus Panellenios (Common to all Greeks), a sanctuary common to all the gods, and, most famous of all, a hundred pillars of Phrygian marble. The walls too are constructed of the same material as the cloisters. And there are rooms there adorned with a gilded roof and with alabaster stone, as well as with statues and paintings. In them are kept books. There is also a gymnasium named after Hadrian; of this too the pillars are a hundred in number from the Libyan quarries.

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

25 results
1. Homer, Iliad, 13.625 (8th cent. BCE - 7th cent. BCE) 13.625. /who shall some day destroy your high city. For ye bare forth wantonly over sea my wedded wife and therewithal much treasure, when it was with her that ye had found entertainment; and now again ye are full fain to fling consuming fire on the sea-faring ships, and to slay the Achaean warriors.
2. Homer, Odyssey, 9.270-9.271 (8th cent. BCE - 7th cent. BCE)
3. Aeschylus, Agamemnon, 61, 362 (6th cent. BCE - 5th cent. BCE) 362. Δία τοι ξένιον μέγαν αἰδοῦμαι 362. Ay, Zeus I fear — the guest’s friend great — who was
4. Aeschylus, Suppliant Women, 616 (6th cent. BCE - 5th cent. BCE) 616. ἄναξ Πελασγῶν, ἱκεσίου Ζηνὸς κότον
5. Pindar, Nemean Odes, 5.10 (6th cent. BCE - 5th cent. BCE)
6. Aristophanes, Acharnians, 730 (5th cent. BCE - 4th cent. BCE) 730. ἐπόθουν τυ ναὶ τὸν φίλιον ᾇπερ ματέρα.
7. Euripides, Bacchae, 135-141, 144-150, 116 (5th cent. BCE - 5th cent. BCE) 116. εἰς ὄρος εἰς ὄρος, ἔνθα μένει
8. Euripides, Hecuba, 345 (5th cent. BCE - 5th cent. BCE) 345. θάρσει: πέφευγας τὸν ἐμὸν ̔Ικέσιον Δία: 345. Take heart; you are safe from the suppliant’s god in my case, for I will follow you, both because I must and because it is my wish to die; for if I were unwilling, a coward would I show myself, a woman faint of heart. Why should I prolong my days? I whose father was lord
9. Euripides, Hippolytus, 1121, 1025 (5th cent. BCE - 5th cent. BCE) 1025. Now by Zeus, the god of oaths, and by the earth, whereon we stand, I swear to thee I never did lay hand upon thy wife nor would have wished to, or have harboured such a thought Slay me, ye gods! rob me of name and honour, from home and city cast me forth, a wandering exile o’er the earth!
10. Herodotus, Histories, 1.44, 5.49, 5.92, 9.7 (5th cent. BCE - 5th cent. BCE) 1.44. Distraught by the death of his son, Croesus cried out the more vehemently because the killer was one whom he himself had cleansed of blood, ,and in his great and terrible grief at this mischance he called on Zeus by three names—Zeus the Purifier, Zeus of the Hearth, Zeus of Comrades: the first, because he wanted the god to know what evil his guest had done him; the second, because he had received the guest into his house and thus unwittingly entertained the murderer of his son; and the third, because he had found his worst enemy in the man whom he had sent as a protector. 5.49. It was in the reign of Cleomenes that Aristagoras the tyrant of Miletus came to Sparta. When he had an audience with the king, as the Lacedaemonians report, he brought with him a bronze tablet on which the map of all the earth was engraved, and all the sea and all the rivers. ,Having been admitted to converse with Cleomenes, Aristagoras spoke thus to him: “Do not wonder, Cleomenes, that I have been so eager to come here, for our present situation is such that the sons of the Ionians are slaves and not free men, which is shameful and grievous particularly to ourselves but also, of all others, to you, inasmuch as you are the leaders of Hellas. ,Now, therefore, we entreat you by the gods of Hellas to save your Ionian kinsmen from slavery. This is a thing which you can easily achieve, for the strangers are not valiant men while your valor in war is preeminent. As for their manner of fighting, they carry bows and short spears, and they go to battle with trousers on their legs and turbans on their heads. ,Accordingly, they are easy to overcome. Furthermore, the inhabitants of that continent have more good things than all other men together, gold first but also silver, bronze, colored cloth, beasts of burden, and slaves. All this you can have to your heart's desire. ,The lands in which they dwell lie next to each other, as I shall show: next to the Ionians are the Lydians, who inhabit a good land and have great store of silver.” (This he said pointing to the map of the earth which he had brought engraved on the tablet.) “Next to the Lydians,” said Aristagoras, “you see the Phrygians to the east, men that of all known to me are the richest in flocks and in the fruits of the earth. ,Close by them are the Cappadocians, whom we call Syrians, and their neighbors are the Cilicians, whose land reaches to the sea over there, in which you see the island of Cyprus lying. The yearly tribute which they pay to the king is five hundred talents. Next to the Cilicians, are the Armenians, another people rich in flocks, and after the Armenians, the Matieni, whose country I show you. ,Adjoining these you see the Cissian land, in which, on the Choaspes, lies that Susa where the great king lives and where the storehouses of his wealth are located. Take that city, and you need not fear to challenge Zeus for riches. ,You should suspend your war, then, for strips of land of no great worth—for that fight with with Messenians, who are matched in strength with you, and Arcadians and Argives, men who have nothing in the way of gold or silver (for which things many are spurred by zeal to fight and die). Yet when you can readily be masters of all Asia, will you refuse to attempt it?” ,Thus spoke Aristagoras, and Cleomenes replied: “Milesian, my guest, wait till the third day for my answer.” 5.92. These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him: quote type="oracle" l met="dact" Eetion,worthy of honor, no man honors you. /l l Labda is with child, and her child will be a millstone /l lWhich will fall upon the rulers and will bring justice to Corinth. /l /quote ,This oracle which was given to Eetion was in some way made known to the Bacchiadae. The earlier oracle sent to Corinth had not been understood by them, despite the fact that its meaning was the same as the meaning of the oracle of Eetion, and it read as follows: quote type="oracle" l met="dact"An eagle in the rocks has conceived, and will bring forth a lion, /l lStrong and fierce. The knees of many will it loose. /l lThis consider well, Corinthians, /l lYou who dwell by lovely Pirene and the overhanging heights of Corinth. /l /quote ,This earlier prophecy had been unintelligible to the Bacchiadae, but as soon as they heard the one which was given to Eetion, they understood it at once, recognizing its similarity with the oracle of Eetion. Now understanding both oracles, they kept quiet but resolved to do away with the offspring of Eetion. Then, as soon as his wife had given birth, they sent ten men of their clan to the township where Eetion dwelt to kill the child. ,These men came to Petra and passing into Eetion's courtyard, asked for the child. Labda, knowing nothing of the purpose of their coming and thinking that they wished to see the baby out of affection for its father, brought it and placed it into the hands of one of them. Now they had planned on their way that the first of them who received the child should dash it to the ground. ,When, however, Labda brought and handed over the child, by divine chance it smiled at the man who took it. This he saw, and compassion prevented him from killing it. Filled with pity, he handed it to a second, and this man again to a third.In fact it passed from hand to hand to each of the ten, for none would make an end of it. ,They then gave the child back to its mother, and after going out, they stood before the door reproaching and upbraiding one another, but chiefly him who had first received it since he had not acted in accordance with their agreement. Finally they resolved to go in again and all have a hand in the killing. ,Fate, however, had decreed that Eetion's offspring should be the source of ills for Corinth, for Labda, standing close to this door, heard all this. Fearing that they would change their minds and that they would take and actually kill the child, she took it away and hid it where she thought it would be hardest to find, in a chest, for she knew that if they returned and set about searching they would seek in every place—which in fact they did. ,They came and searched, but when they did not find it, they resolved to go off and say to those who had sent them that they had carried out their orders. They then went away and said this. ,Eetion's son, however, grew up, and because of his escape from that danger, he was called Cypselus, after the chest. When he had reached manhood and was seeking a divination, an oracle of double meaning was given him at Delphi. Putting faith in this, he made an attempt on Corinth and won it. ,The oracle was as follows: quote type="oracle" l met="dact"That man is fortunate who steps into my house, /l l Cypselus, son of Eetion, the king of noble Corinth, /l lHe himself and his children, but not the sons of his sons. /l /quote Such was the oracle. Cypselus, however, when he had gained the tyranny, conducted himself in this way: many of the Corinthians he drove into exile, many he deprived of their wealth, and by far the most he had killed. ,After a reign of thirty years, he died in the height of prosperity, and was succeeded by his son Periander. Now Periander was to begin with milder than his father, but after he had held converse by messenger with Thrasybulus the tyrant of Miletus, he became much more bloodthirsty than Cypselus. ,He had sent a herald to Thrasybulus and inquired in what way he would best and most safely govern his city. Thrasybulus led the man who had come from Periander outside the town, and entered into a sown field. As he walked through the corn, continually asking why the messenger had come to him from Corinth, he kept cutting off all the tallest ears of wheat which he could see, and throwing them away, until he had destroyed the best and richest part of the crop. ,Then, after passing through the place and speaking no word of counsel, he sent the herald away. When the herald returned to Corinth, Periander desired to hear what counsel he brought, but the man said that Thrasybulus had given him none. The herald added that it was a strange man to whom he had been sent, a madman and a destroyer of his own possessions, telling Periander what he had seen Thrasybulus do. ,Periander, however, understood what had been done, and perceived that Thrasybulus had counselled him to slay those of his townsmen who were outstanding in influence or ability; with that he began to deal with his citizens in an evil manner. Whatever act of slaughter or banishment Cypselus had left undone, that Periander brought to accomplishment. In a single day he stripped all the women of Corinth naked, because of his own wife Melissa. ,Periander had sent messengers to the Oracle of the Dead on the river Acheron in Thesprotia to enquire concerning a deposit that a friend had left, but Melissa, in an apparition, said that she would tell him nothing, nor reveal where the deposit lay, for she was cold and naked. The garments, she said, with which Periander had buried with her had never been burnt, and were of no use to her. Then, as evidence for her husband that she spoke the truth, she added that Periander had put his loaves into a cold oven. ,When this message was brought back to Periander (for he had had intercourse with the dead body of Melissa and knew her token for true), immediately after the message he made a proclamation that all the Corinthian women should come out into the temple of Hera. They then came out as to a festival, wearing their most beautiful garments, and Periander set his guards there and stripped them all alike, ladies and serving-women, and heaped all the clothes in a pit, where, as he prayed to Melissa, he burnt them. ,When he had done this and sent a second message, the ghost of Melissa told him where the deposit of the friend had been laid. “This, then, Lacedaimonians, is the nature of tyranny, and such are its deeds. ,We Corinthians marvelled greatly when we saw that you were sending for Hippias, and now we marvel yet more at your words to us. We entreat you earnestly in the name of the gods of Hellas not to establish tyranny in the cities, but if you do not cease from so doing and unrighteously attempt to bring Hippias back, be assured that you are proceeding without the Corinthians' consent.” 9.7. The Lacedaemonians were at this time celebrating the festival of Hyacinthus, and their chief concern was to give the god his due; moreover, the wall which they were building on the Isthmus was by now getting its battlements. When the Athenian envoys arrived in Lacedaemon, bringing with them envoys from Megara and Plataea, they came before the ephors and said: ,“The Athenians have sent us with this message: the king of the Medes is ready to give us back our country, and to make us his confederates, equal in right and standing, in all honor and honesty, and to give us whatever land we ourselves may choose besides our own. ,But we, since we do not want to sin against Zeus the god of Hellas and think it shameful to betray Hellas, have not consented. This we have done despite the fact that the Greeks are dealing with us wrongfully and betraying us to our hurt; furthermore, we know that it is more to our advantage to make terms with the Persians than to wage war with him, yet we will not make terms with him of our own free will. For our part, we act honestly by the Greeks; ,but what of you, who once were in great dread lest we should make terms with the Persian? Now that you have a clear idea of our sentiments and are sure that we will never betray Hellas, and now that the wall which you are building across the Isthmus is nearly finished, you take no account of the Athenians, but have deserted us despite all your promises that you would withstand the Persian in Boeotia, and have permitted the barbarian to march into Attica. ,For the present, then, the Athenians are angry with you since you have acted in a manner unworthy of you. Now they ask you to send with us an army with all speed, so that we may await the foreigner's onset in Attica; since we have lost Boeotia, in our own territory the most suitable place for a battle is the Thriasian plain.”
11. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) 6b. Euthyphro. Yes, and still more wonderful things than these, Socrates, which most people do not know. Socrates. And so you believe that there was really war between the gods, and fearful enmities and battles and other things of the sort, such as are told of by the poets and represented in varied design
12. Sophocles, Ajax, 492 (5th cent. BCE - 5th cent. BCE)
13. Sophocles, Philoctetes, 484, 1324 (5th cent. BCE - 5th cent. BCE)
14. Cicero, On The Nature of The Gods, 1.63 (2nd cent. BCE - 1st cent. BCE) 1.63. Again, did not Diagoras, called the Atheist, and later Theodorus openly deny the divine existence? Since as for Protagoras of Abdera, the greatest sophist of that age, to whom you just now alluded, for beginning a book with the words 'About the gods I am unable to affirm either how they exist or how they do not exist,' he was sentenced by a decree of the Athenian assembly to be banished from the city and from the country, and to have his books burnt in the market-place: an example that I can well believe has discouraged many people since from professing atheism, since the mere expression of doubt did not succeed in escaping punishment. What are we to say about the men guilty of sacrilege or impiety or perjury? Suppose that ever Lucius Tubulus, Lupus or Carbo, or some son of Neptune, as Lucilius has it, had believed in the gods, would he have been such a perjurer and scoundrel?
15. Diodorus Siculus, Historical Library, 4.3.2-4.3.3 (1st cent. BCE - 1st cent. BCE) 4.3.2.  And the Boeotians and other Greeks and the Thracians, in memory of the campaign in India, have established sacrifices every other year to Dionysus, and believe that at that time the god reveals himself to human beings. 4.3.3.  Consequently in many Greek cities every other year Bacchic bands of women gather, and it is lawful for the maidens to carry the thyrsus and to join in the frenzied revelry, crying out "Euai!" and honouring the god; while the matrons, forming in groups, offer sacrifices to the god and celebrate his mysteries and, in general, extol with hymns the presence of Dionysus, in this manner acting the part of the Maenads who, as history records, were of old the companions of the god.
16. Cornutus, De Natura Deorum, 30 (1st cent. CE - 1st cent. CE)
17. Dio Chrysostom, Orations, 1.39 (1st cent. CE - missingth cent. CE)
18. Pliny The Elder, Natural History, 34.84, 36.58 (1st cent. CE - 1st cent. CE)
19. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE)
20. Plutarch, Lycurgus, 6 (1st cent. CE - 2nd cent. CE)
21. Cassius Dio, Roman History, 69.12.1-69.12.2, 77.15.6-77.15.7, 77.16.7 (2nd cent. CE - 3rd cent. CE) 69.12.1.  At Jerusalem he founded a city in place of the one which had been razed to the ground, naming it Aelia Capitolina, and on the site of the temple of the god he raised a new temple to Jupiter. This brought on a war of no slight importance nor of brief duration 69.12.2.  for the Jews deemed it intolerable that foreign races should be settled in their city and foreign religious rites planted there. So long, indeed, as Hadrian was close by in Egypt and again in Syria, they remained quiet, save in so far as they purposely made of poor quality such weapons as they were called upon to furnish, in order that the Romans might reject them and they themselves might thus have the use of them; but when he went farther away, they openly revolted.
22. Pausanias, Description of Greece, 1.18.6-1.18.8, 1.24.4, 1.44.9, 2.29.8, 2.30.3, 5.24.9, 8.27.1 (2nd cent. CE - 2nd cent. CE) 1.18.6. Before the entrance to the sanctuary of Olympian Zeus—Hadrian the Roman emperor dedicated the temple and the statue, one worth seeing, which in size exceeds all other statues save the colossi at Rhodes and Rome, and is made of ivory and gold with an artistic skill which is remarkable when the size is taken into account—before the entrance, I say, stand statues of Hadrian, two of Thasian stone, two of Egyptian. Before the pillars stand bronze statues which the Athenians call “colonies.” The whole circumference of the precincts is about four stades, and they are full of statues; for every city has dedicated a likeness of the emperor Hadrian, and the Athenians have surpassed them in dedicating, behind the temple, the remarkable colossus. 1.18.7. Within the precincts are antiquities: a bronze Zeus, a temple of Cronus and Rhea and an enclosure of Earth surnamed Olympian. Here the floor opens to the width of a cubit, and they say that along this bed flowed off the water after the deluge that occurred in the time of Deucalion, and into it they cast every year wheat meal mixed with honey. 1.18.8. On a pillar is a statue of Isocrates, whose memory is remarkable for three things: his diligence in continuing to teach to the end of his ninety-eight years, his self-restraint in keeping aloof from politics and from interfering with public affairs, and his love of liberty in dying a voluntary death, distressed at the news of the battle at Chaeronea 338 B.C. . There are also statues in Phrygian marble of Persians supporting a bronze tripod; both the figures and the tripod are worth seeing. The ancient sanctuary of Olympian Zeus the Athenians say was built by Deucalion, and they cite as evidence that Deucalion lived at Athens a grave which is not far from the present temple. 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. 1.44.9. On the top of the mountain is a temple of Zeus surnamed Aphesius (Releaser). It is said that on the occasion of the drought that once afflicted the Greeks Aeacus in obedience to an oracular utterance sacrificed in Aegina to Zeus God of all the Greeks, and Zeus rained and ended the drought, gaining thus the name Aphesius. Here there are also images of Aphrodite, Apollo, and Pan. 2.29.8. And so envoys came with a request to Aeacus from each city. By sacrifice and prayer to Zeus, God of all the Greeks (Panellenios), he caused rain to fall upon the earth, and the Aeginetans made these likenesses of those who came to him. Within the enclosure are olive trees that have grown there from of old, and there is an altar which is raised but a little from the ground. That this altar is also the tomb of Aeacus is told as a holy secret. 2.30.3. In Aegina, as you go towards the mountain of Zeus, God of all the Greeks, you reach a sanctuary of Aphaea, in whose honor Pindar composed an ode for the Aeginetans. The Cretans say (the story of Aphaea is Cretan) that Carmanor, who purified Apollo after he had killed Pytho, was the father of Eubulus, and that the daughter of Zeus and of Carme, the daughter of Eubulus, was Britomartis. She took delight, they say, in running and in the chase, and was very dear to Artemis. Fleeing from Minos, who had fallen in love with her, she threw herself into nets which had been cast (aphemena) for a draught of fishes. She was made a goddess by Artemis, and she is worshipped, not only by the Cretans, but also by the Aeginetans, who say that Britomartis shows herself in their island. Her surname among the Aeginetans is Aphaea; in Crete it is Dictynna (Goddess of Nets). 5.24.9. But the Zeus in the Council Chamber is of all the images of Zeus the one most likely to strike terror into the hearts of sinners. He is surnamed Oath-god, and in each hand he holds a thunderbolt. Beside this image it is the custom for athletes, their fathers and their brothers, as well as their trainers, to swear an oath upon slices of boar's flesh that in nothing will they sin against the Olympic games. The athletes take this further oath also, that for ten successive months they have strictly followed the regulations for training. 8.27.1. Megalopolis is the youngest city, not of Arcadia only, but of Greece, with the exception of those whose inhabitants have been removed by the accident of the Roman domination. The Arcadians united into it to gain strength, realizing that the Argives also were in earlier times in almost daily danger of being subjected by war to the Lacedaemonians, but when they had increased the population of Argos by reducing Tiryns, Hysiae, Orneae, Mycenae, Mideia, along with other towns of little importance in Argolis, the Argives had less to fear from the Lacedaemonians, while they were in a stronger position to deal with their vassal neighbors.
23. Scriptores Historiae Augustae, Tyranni Triginta, 31.10 (4th cent. CE - 5th cent. CE)
24. Epigraphy, Ig, 12.3.402
25. Strabo, Geography, 8.6.6 8.6.6. But critics are in dispute in regard to the terms Hellas, Hellenes, and Panhellenes. For Thucydides says that the poet nowhere speaks of barbarians, because the Hellenes had not as yet been designated by a common distinctive name opposed to that of the barbarians. And Apollodorus says that only the Greeks in Thessaly were called Hellenes: and were called Myrmidons and Hellenes. He says, however, that Hesiod and Archilochus already knew that all the Greeks were called, not only Hellenes, but also Panhellenes, for Hesiod, in speaking of the daughters of Proteus, says that the Panhellenes wooed them, and Archilochus says that the woes of the Panhellenes centered upon Thasos. But others oppose this view, saying that the poet also speaks of barbarians, since he speaks of the Carians as men of barbarous speech, and of all the Greeks as Hellenes, the man whose fame is wide throughout Hellas and mid-Agros, and again, If thou wishest to journey throughout Hellas and mid-Agros.

Subjects of this text:

subject	book bibliographic info
agora (athens),athenian agora	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53
agora (athens),roman agora / agora of augustus	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53
alexandria,hadrianeion (hadrians library)	Rizzi (2010), Hadrian and the Christians, 31
alexandria,library	Rizzi (2010), Hadrian and the Christians, 31
alexandria,nanaion	Rizzi (2010), Hadrian and the Christians, 31
alexandria	Rizzi (2010), Hadrian and the Christians, 31
antiochus iv epiphanes	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43
arch of hadrian (athens)	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43
architecture	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
archive	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
art,roman	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
asclepius at aegae	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 132
asclepius at pergamum	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 132
athena,athena ellenios	Bernabe et al. (2013), Redefining Dionysos, 46
athena	Bernabe et al. (2013), Redefining Dionysos, 46
athens,city of,academy	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
athens,city of,library of hadrian	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
athens,hadrians library	Rizzi (2010), Hadrian and the Christians, 31
athens,pantainos library	Rizzi (2010), Hadrian and the Christians, 31
athens	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 143; Rizzi (2010), Hadrian and the Christians, 31
bacchus,bacchius	Bernabe et al. (2013), Redefining Dionysos, 46
bassaras,bassarides,bassarae	Bernabe et al. (2013), Redefining Dionysos, 46
benefactor	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
callimachus,and homeric hapaxes	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 239
cameron,alan	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 239
caracalla	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 132
carthage,curia	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
carthage,library	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
cassius dio	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43
classical period	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53
corinth,library (southeast-building)	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
cult,cultic acts for specific cults, the corresponding god or place	Bernabe et al. (2013), Redefining Dionysos, 46
dance,dancing	Bernabe et al. (2013), Redefining Dionysos, 46
diadochos	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43
dionysos,dionysos baccheus	Bernabe et al. (2013), Redefining Dionysos, 46
dionysos,dionysos bacchios	Bernabe et al. (2013), Redefining Dionysos, 46
dionysos,dionysos bacchos	Bernabe et al. (2013), Redefining Dionysos, 46
dionysos,dionysos bassareus/bassaros	Bernabe et al. (2013), Redefining Dionysos, 46
dionysos,dionysos bromios	Bernabe et al. (2013), Redefining Dionysos, 46
dionysos	Bernabe et al. (2013), Redefining Dionysos, 46
dionysus at teos	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 132
distributed agency	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 239
documents,legal and administrative	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
egyptians	Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 213
eleusinion (athens)	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43
empire	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53
epicurus	Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 213
euergetism	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 132
female	Bernabe et al. (2013), Redefining Dionysos, 46
gods,existence	Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 213
governor,provincial	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
gymnasium	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53
hadrian	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 132; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 239; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43, 53
harder,m. annette	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 239
hellenismos / hellenic	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53
hera at athens	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 132
historiography	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
italica,traianeum	Rizzi (2010), Hadrian and the Christians, 31
italica	Rizzi (2010), Hadrian and the Christians, 31
jerusalem	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43
king	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53
kohn,eduardo,how forests think	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 239
latin	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
laudes athenarum	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53
law,law codes	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 143
lawyer	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
liberation	Bernabe et al. (2013), Redefining Dionysos, 46
library,administration of	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
library,imperial	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
library,library of hadrian	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43, 53
library	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
linear thinking	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 239
madness	Bernabe et al. (2013), Redefining Dionysos, 46
magi	Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 213
magistrate	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
marcus cossutius kerdon	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43
nebris νεβρίς	Bernabe et al. (2013), Redefining Dionysos, 46
night,nocturnal	Bernabe et al. (2013), Redefining Dionysos, 46
nymphaion,athens	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43
olympieion (athens)	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43
oreibasia ὀρειβασία	Bernabe et al. (2013), Redefining Dionysos, 46
painting,collection of	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
palatine anthology,christodorus	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 239
panhellenica	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 143
panhellenism	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53
pantheon,athens	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53
parnassus,parnassian	Bernabe et al. (2013), Redefining Dionysos, 46
past,classical past	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53
patrai,library	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
patras	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53
pausanias,greek writer	Rizzi (2010), Hadrian and the Christians, 31
pausanias	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 239; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43, 53
peisistratus	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43
performance	Bernabe et al. (2013), Redefining Dionysos, 46
philodemus	Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 213
procession	Bernabe et al. (2013), Redefining Dionysos, 46
proconsul	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
rite,ritual	Bernabe et al. (2013), Redefining Dionysos, 46
roads	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 143
roman,power	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
rome,forum pacis	Rizzi (2010), Hadrian and the Christians, 31
rome,romans	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53
rome,trajans forum	Rizzi (2010), Hadrian and the Christians, 31
rome	Rizzi (2010), Hadrian and the Christians, 31; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53
rule,curia	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
rule,rome,city of	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
rule,templum pacis	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
sanctuary	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43, 53
space,sacred space /\u2009landscape	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43, 53
space,space as palimpsest	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43, 53
state reliefs	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
statue	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53
succession	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 239
temple	Bernabe et al. (2013), Redefining Dionysos, 46
temple of olympian zeus	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 239
temples	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 143
thera	Bernabe et al. (2013), Redefining Dionysos, 46
theseus	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43
thiasos θίασος	Bernabe et al. (2013), Redefining Dionysos, 46
thyrsus θύρσος	Bernabe et al. (2013), Redefining Dionysos, 46
tibur,hadrians villa,canopus	Rizzi (2010), Hadrian and the Christians, 31
tibur,hadrians villa,piazza doro	Rizzi (2010), Hadrian and the Christians, 31
tragedy,tragic	Bernabe et al. (2013), Redefining Dionysos, 46
trajan,roman emperor	Rizzi (2010), Hadrian and the Christians, 31
water supply	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43
whitmarsh,tim	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 239
worship	Bernabe et al. (2013), Redefining Dionysos, 46
worshippers'	Bernabe et al. (2013), Redefining Dionysos, 46
zeus,z. olympios	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53
zeus,zeus epistios/ephestios	Bernabe et al. (2013), Redefining Dionysos, 46
zeus,zeus hellenios/panhellenios	Bernabe et al. (2013), Redefining Dionysos, 46
zeus,zeus hetaireios	Bernabe et al. (2013), Redefining Dionysos, 46
zeus,zeus ikesios	Bernabe et al. (2013), Redefining Dionysos, 46
zeus,zeus orkios	Bernabe et al. (2013), Redefining Dionysos, 46
zeus,zeus philios	Bernabe et al. (2013), Redefining Dionysos, 46
zeus,zeus polieus	Bernabe et al. (2013), Redefining Dionysos, 46
zeus,zeus xeinios	Bernabe et al. (2013), Redefining Dionysos, 46
zeus	Bernabe et al. (2013), Redefining Dionysos, 46; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 143
zeus panhellenios at athens	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 132