Tiresias: The Ancient Mediterranean Religions Source Database

9403

Plato, Laws, 909b

πρὸς τῷ θεοὺς μὴ νομίζειν ἢ ἀμελεῖς ἢ παραιτητοὺς εἶναι, καταφρονοῦντες δὲ τῶν ἀνθρώπων ψυχαγωγῶσι μὲν πολλοὺς τῶν ζώντων, τοὺς δὲ τεθνεῶτας φάσκοντες ψυχαγωγεῖν καὶ θεοὺς ὑπισχνούμενοι πείθειν, ὡς θυσίαις τε καὶ εὐχαῖς καὶ ἐπῳδαῖς γοητεύοντες, ἰδιώτας τε καὶ ὅλας οἰκίας καὶ πόλεις χρημάτων χάριν ἐπιχειρῶσιν κατʼ ἄκρας ἐξαιρεῖν, τούτων δὲ ὃς ἂν ὀφλὼν εἶναι δόξῃ, τιμάτω τὸ δικαστήριον αὐτῷ κατὰ or open to bribes, despise men, charming the souls of many of the living, and claiming that they charm the souls of the dead, and promising to persuade the gods by bewitching them, as it were, with sacrifices, prayers and incantations, and who try thus to wreck utterly not only individuals, but whole families and States for the sake of money,—if any of these men be pronounced guilty, the court shall order him to be imprisoned according to law in the mid-country jail

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

18 results
1. Aeschylus, Eumenides, 900 (6th cent. BCE - 5th cent. BCE) 900. θέλξειν μʼ ἔοικας καὶ μεθίσταμαι κότου. Ἀθηνᾶ 900. It seems you will win me by your spells; I am letting go my anger. Athena
2. Euripides, Bacchae, 944 (5th cent. BCE - 5th cent. BCE) 944. αἴρειν νιν· αἰνῶ δʼ ὅτι μεθέστηκας φρενῶν. Πενθεύς
3. Herodotus, Histories, 1.107, 1.120, 1.128, 1.132, 1.140, 7.19, 7.37, 7.43, 7.113, 7.191 (5th cent. BCE - 5th cent. BCE) 1.107. Afterwards, Cyaxares died after a reign of forty years (among which I count the years of the Scythian domination) and his son Astyages inherited the sovereignty. Astyages had a daughter, whom he called Mandane: he dreamed that she urinated so much that she filled his city and flooded all of Asia . He communicated this vision to those of the Magi who interpreted dreams, and when he heard what they told him he was terrified; ,and presently, when Mandane was of marriageable age, he feared the vision too much to give her to any Mede worthy to marry into his family, but married her to a Persian called Cambyses, a man whom he knew to be wellborn and of a quiet temper: for Astyages held Cambyses to be much lower than a Mede of middle rank. 1.120. Thus Astyages punished Harpagus. But, to help him to decide about Cyrus, he summoned the same Magi who had interpreted his dream as I have said: and when they came, Astyages asked them how they had interpreted his dream. They answered as before, and said that the boy must have been made king had he lived and not died first. ,Then Astyages said, “The boy is safe and alive, and when he was living in the country the boys of his village made him king, and he duly did all that is done by true kings: for he assigned to each individually the roles of bodyguards and sentinels and messengers and everything else, and so ruled. And what do you think is the significance of this?” ,“If the boy is alive,” said the Magi, “and has been made king without premeditation, then be confident on this score and keep an untroubled heart: he will not be made king a second time. Even in our prophecies, it is often but a small thing that has been foretold and the consequences of dreams come to nothing in the end.” ,“I too, Magi,” said Astyages, “am very much of your opinion: that the dream came true when the boy was called king, and that I have no more to fear from him. Nevertheless consider well and advise me what will be safest both for my house and for you.” ,The Magi said, “O King, we too are very anxious that your sovereignty prosper: for otherwise, it passes from your nation to this boy who is a Persian, and so we Medes are enslaved and held of no account by the Persians, as we are of another blood, but while you, our countryman, are established king, we have our share of power, and great honor is shown us by you. ,Thus, then, we ought by all means to watch out for you and for your sovereignty. And if at the present time we saw any danger we would declare everything to you: but now the dream has had a trifling conclusion, and we ourselves are confident and advise you to be so also. As for this boy, send him out of your sight to the Persians and to his parents.” 1.128. Thus the Median army was shamefully scattered. As soon as Astyages heard, he sent a threatening message to Cyrus: “Nevertheless, Cyrus shall not rejoice”; ,and with that he took the Magi who interpreted dreams, who had persuaded him to let Cyrus go free, and impaled them; then he armed the Medes who were left in the city, the very young and very old men. ,Leading these out, and engaging the Persians, he was beaten: Astyages himself was taken prisoner, and lost the Median army which he led. 1.132. And this is their method of sacrifice to the aforesaid gods: when about to sacrifice, they do not build altars or kindle fire, employ libations, or music, or fillets, or barley meal: when a man wishes to sacrifice to one of the gods, he leads a beast to an open space and then, wearing a wreath on his tiara, of myrtle usually, calls on the god. ,To pray for blessings for himself alone is not lawful for the sacrificer; rather, he prays that the king and all the Persians be well; for he reckons himself among them. He then cuts the victim limb from limb into portions, and, after boiling the flesh, spreads the softest grass, trefoil usually, and places all of it on this. ,When he has so arranged it, a Magus comes near and chants over it the song of the birth of the gods, as the Persian tradition relates it; for no sacrifice can be offered without a Magus. Then after a little while the sacrificer carries away the flesh and uses it as he pleases. 1.140. So much I can say of them from my own certain knowledge. But there are other matters concerning the dead which are secretly and obscurely told: how the dead bodies of Persians are not buried before they have been mangled by birds or dogs. ,That this is the way of the Magi, I know for certain; for they do not conceal the practice. But this is certain, that before the Persians bury the body in earth they embalm it in wax. These Magi are as unlike the priests of Egypt as they are unlike all other men: ,for the priests consider it sacrilege to kill anything that lives, except what they sacrifice; but the Magi kill with their own hands every creature, except dogs and men; they kill all alike, ants and snakes, creeping and flying things, and take great pride in it. Leaving this custom to be such as it has been from the first, I return now to my former story. 7.19. Xerxes was now intent on the expedition and then saw a third vision in his sleep, which the Magi interpreted to refer to the whole earth and to signify that all men should be his slaves. This was the vision: Xerxes thought that he was crowned with an olive bough, of which the shoots spread over the whole earth, and then the crown vanished from off his head where it was set. ,The Magi interpreted it in this way, and immediately every single man of the Persians who had been assembled rode away to his own province and there used all zeal to fulfill the kings command, each desiring to receive the promised gifts. Thus it was that Xerxes mustered his army, searching out every part of the continent. 7.37. When the bridges and the work at Athos were ready, and both the dikes at the canal's entrances, built to prevent the surf from silting up the entrances of the dug passage, and the canal itself were reported to be now completely finished, the army then wintered. At the beginning of spring the army made ready and set forth from Sardis to march to Abydos. ,As it was setting out, the sun left his place in the heaven and was invisible, although the sky was without clouds and very clear, and the day turned into night. When Xerxes saw and took note of that, he was concerned and asked the Magi what the vision might signify. ,They declared to him that the god was showing the Greeks the abandonment of their cities; for the sun (they said) was the prophet of the Greeks, as the moon was their own. Xerxes rejoiced exceedingly to hear that and continued on his march. 7.43. When the army had come to the river Scamander, which was the first river after the beginning of their march from Sardis that fell short of their needs and was not sufficient for the army and the cattle to drink—arriving at this river, Xerxes ascended to the citadel of Priam, having a desire to see it. ,After he saw it and asked about everything there, he sacrificed a thousand cattle to Athena of Ilium, and the Magi offered libations to the heroes. After they did this, a panic fell upon the camp in the night. When it was day they journeyed on from there, keeping on their left the cities of Rhoetium and Ophryneum and Dardanus, which borders Abydos, and on their right the Teucrian Gergithae. 7.113. Marching past the Paeonians, Doberes, and Paeoplae, who dwell beyond and northward of the Pangaean mountains, he kept going westwards, until he came to the river Strymon and the city of Eion; its governor was that Boges, then still alive, whom I mentioned just before this. ,All this region about the Pangaean range is called Phyllis; it stretches westwards to the river Angites, which issues into the Strymon, and southwards to the Strymon itself; at this river the Magi sought good omens by sacrificing white horses. 7.191. There was no counting how many grain-ships and other vessels were destroyed. The generals of the fleet were afraid that the Thessalians might attack them now that they had been defeated, so they built a high palisade out of the wreckage. ,The storm lasted three days. Finally the Magi made offerings and cast spells upon the wind, sacrificing also to Thetis and the Nereids. In this way they made the wind stop on the fourth day—or perhaps it died down on its own. They sacrificed to Thetis after hearing from the Ionians the story that it was from this place that Peleus had carried her off and that all the headland of Sepia belonged to her and to the other Nereids.
4. Hippocrates, The Sacred Disease, 1.10, 18.6 (5th cent. BCE - 4th cent. BCE)
5. Papyri, Derveni Papyrus, 20.2-20.3 (5th cent. BCE - 4th cent. BCE)
6. Plato, Laws, 909a, 909c, 909d, 933a, 933b, 933c, 933d, 933e, 905d (5th cent. BCE - 4th cent. BCE) 905d. if thou hast sense at all. For we have proved, as I would maintain, by fairly sufficient argument that the gods exist and care for men; the next contention, that the gods can be won over by wrongdoers, on the receipt of bribes, is one that no one should admit, and we must try to refute it by every means in our power. Clin. Admirably spoken: let us do as you say. Ath. Come now, in the name of these gods themselves I ask—in what way would they come to be seduced by us, if seduced they were?
7. 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
8. Plato, Republic, 364bc, 364c, 364d, 364e, 572e, 364b (5th cent. BCE - 4th cent. BCE) 364b. and disregard those who are in any way weak or poor, even while admitting that they are better men than the others. But the strangest of all these speeches are the things they say about the gods and virtue, how so it is that the gods themselves assign to many good men misfortunes and an evil life but to their opposites a contrary lot; and begging priests and soothsayers go to rich men’s doors and make them believe that they by means of sacrifices and incantations have accumulated a treasure of power from the gods that can expiate and cure with pleasurable festival
9. Sophocles, Oedipus The King, 387 (5th cent. BCE - 5th cent. BCE)
10. Aeschines, Letters, 3.137 (4th cent. BCE - 4th cent. BCE)
11. Aeschines, Or., 3.137 (4th cent. BCE - 4th cent. BCE)
12. Theophrastus, Characters, 16.11 (4th cent. BCE - 3rd cent. BCE)
13. Plutarch, On The Obsolescence of Oracles, 417c (1st cent. CE - 2nd cent. CE) 417c. in which it is possible to gain the clearest reflections and adumbrations of the truth about the demigods, 'let my lips be piously sealed,' as Herodotus says; but as for festivals and sacrifices, which may be compared with ill-omened and gloomy days, in which occur the eating of raw flesh, rending of victims, fasting, and beating of breasts, and again in many places scurrilous language at the shrines, and Frenzy and shouting of throngs in excitement With tumultuous tossing of heads in the air, Ishould say that these acts are not performed for any god, but are soothing and appeasing rites for the averting of evil spirits. Nor is it credible that the gods demanded or welcomed the human sacrifices of ancient days
14. Plutarch, On Superstition, 171b, 171c, 171d, 171e, 166a (1st cent. CE - 2nd cent. CE)
15. Plotinus, Enneads, 2.9.6 (3rd cent. CE - 3rd cent. CE)
16. Porphyry, On Abstinence, 2.37 (3rd cent. CE - 4th cent. CE) 2.37. 37.The first God being incorporeal, immoveable, and impartible, and neither subsisting in any thing, nor restrained in his energies, is not, as has been before observed, in want of any thing external to himself, as neither is the soul of the world; but this latter, containing in itself the principle of that which is triply divisible, and being naturally self-motive, is adapted to be moved in a beautiful and orderly manner, and also to move the body of the world, according to the most excellent reasons [i.e. productive principles or powers]. It is, however, connected with and comprehends body, though it is itself incorporeal, and liberated from the participation of any passion. To the remaining Gods, therefore, to the world, to the inerratic and erratic stars, who are visible Gods, consisting of soul and body, thanks are to be returned after the above-mentioned manner, through sacrifices from iimate natures. The multitude, therefore, of those invisible beings remains for us, whom Plato indiscriminately calls daemons 17; but of these, some being denominated by men, obtain from them honours, and other religious observances, similar to those which are paid to the Gods; but others, who for the most part are not explicitly denominated, receive an occult religious reverence and appellation from certain persons in villages and certain cities; and the remaining multitude is called in common by the |67 name of daemons. The general persuasion, however, respecting all these invisible beings, is this, that if they become angry through being neglected, and deprived of the religious reverence which is due to them, they are noxious to those by whom they are thus neglected, and that they again become beneficent, if they are appeased by prayers, supplications, and sacrifices, and other similar rites. SPAN
17. Heraclitus Lesbius, Fragments, 17, 5, 14
18. Orphic Hymns., Fragments, 573

Subjects of this text:

subject	book bibliographic info
accuser/prosecutor	Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 217
activity (έἐέργεια)	Schibli, Hierocles of Alexandria (2002) 333
aeneas	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 211
alexander of aphrodisias	Schibli, Hierocles of Alexandria (2002) 333
allegoresis (allegorical interpretation), in the derveni papyrus	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131
aristotle	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131; Schibli, Hierocles of Alexandria (2002) 333
astrology	Schibli, Hierocles of Alexandria (2002) 333
atargatis	Athanassaki and Titchener, Plutarch's Cities (2022) 305
atheism, atheists	Athanassaki and Titchener, Plutarch's Cities (2022) 305
authority, competition for authority	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131
barbarian	Athanassaki and Titchener, Plutarch's Cities (2022) 305
birth (γένɛσις)	Schibli, Hierocles of Alexandria (2002) 333
cakes (offerings)	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35
carthage	Athanassaki and Titchener, Plutarch's Cities (2022) 305
circe	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 211
clients, of priests	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131
comedy	Athanassaki and Titchener, Plutarch's Cities (2022) 305
conditions (ύπόθεσις)	Schibli, Hierocles of Alexandria (2002) 333
creator god	Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 8
cult	Athanassaki and Titchener, Plutarch's Cities (2022) 305
cultic ritual practice, teletai (rituals seeking divine favour)	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 301
daemonology	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 211
daimons	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35
death and the afterlife, hades (underworld)	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 301
debate	Athanassaki and Titchener, Plutarch's Cities (2022) 305
defixiones	Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 8
derveni author	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35, 131
dido	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 211
egyptian magic, ritual and religion	Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 8
egyptian priests	Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 8
eleusinian mysteries	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130
en-dor, woman of (necromancer)	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 211
epicurus, epicurean	Athanassaki and Titchener, Plutarch's Cities (2022) 305
erictho (thessalian witch)	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 211
erinyes	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35
eschatology	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131
eumenides	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35
execution	Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 217, 220
exile	Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 217
expiation	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35
fate	Schibli, Hierocles of Alexandria (2002) 333
free will/freedom	Schibli, Hierocles of Alexandria (2002) 333
gaul, gallic	Athanassaki and Titchener, Plutarch's Cities (2022) 305
greek literature	Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 8
greek magic, ritual and religion	Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 8
healing, on the sacred disease (hippokratic text)	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 301
healing, purification ritual and law	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 301
hearing (in the mysteries)	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130
heka	Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 8
hippocratic authors	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35, 131
hk# (concept)	Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 8
homicide/murder, cf. killer, murderer	Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 220
imprisonment	Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 217
initiates, hope of the initiates	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130, 131
initiates	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35, 130, 131
initiations, fees for	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130, 131
iranian priests	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35
killing	Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 217, 220
knowledge, acquired in the initiation	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130, 131
kolchis	Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 8
legal and ethical restrictions (of magic)	Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 8
libations	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35
litigant	Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 217
magic, malign	Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 217, 220
magic	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35, 131
manasseh (king of judah)	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 211
medea	Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 8
medicine	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131
menander	Athanassaki and Titchener, Plutarch's Cities (2022) 305
musaeus	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130
musaios (poet)	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 301
mystery cults, in the cities	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130, 131
mystery cults	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130
mystery religions	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 211
necessity	Schibli, Hierocles of Alexandria (2002) 333
necromancy	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 211
nubian magic and ritual (and nubian elements)	Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 8
odysseus	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 211
officiants (in the mysteries)	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130, 131
oracles, seers/diviners (manteis)	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 301
order (τάξις)	Schibli, Hierocles of Alexandria (2002) 333
orpheus	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130
orphic books	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130
orphic doctrines	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131
orphic priests	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131
orphic rites	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130
other, perception of the'	Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 8
peitho	Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 217, 220
persephones abduction	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130
pharmakon, cf. poison	Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 220
piety	Athanassaki and Titchener, Plutarch's Cities (2022) 305
pity	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130, 131
plato, laws	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 301
plato, republic	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 301
plato	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35, 130, 131; Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 220; Schibli, Hierocles of Alexandria (2002) 333
platonists	Schibli, Hierocles of Alexandria (2002) 333
poison, cf. pharmakon	Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 220
priestesses	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131
priests	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131
priests (hiereis)/priestesses (hiereiai)/priesthood	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 301
private initiators	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130, 131
professionals, of the sacred	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35, 130, 131
protective magic	Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 8
providence, ordinances of	Schibli, Hierocles of Alexandria (2002) 333
punishments	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35
purification	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131
pythagoras	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 211
pythia	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 211
religion	Athanassaki and Titchener, Plutarch's Cities (2022) 305
religious authority, experts (exegetes)	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 301
religious authority, seers/diviners (manteis)	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 301
religious authority, sorcerers/begging priests	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 301
rhetorical exercise	Athanassaki and Titchener, Plutarch's Cities (2022) 305
rites, rituals	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35, 130, 131
ritual	Athanassaki and Titchener, Plutarch's Cities (2022) 305
ritual experts/magicians	Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 8
rival, rivalry, cf. enemy	Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 217
sacrifice	Athanassaki and Titchener, Plutarch's Cities (2022) 305; Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 217
sacrifices	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35
salvation	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131
saul	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 211
sequence (είρμός) (of causes)	Schibli, Hierocles of Alexandria (2002) 333
servants of the gods (minor deities)	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35
sibyls	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 211
sorcerer, cf. magician, magos, shaman, witch	Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 220
sorcery (γοητεία), incantations and sacrifices of	Schibli, Hierocles of Alexandria (2002) 333
souls	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35
stoics	Schibli, Hierocles of Alexandria (2002) 333
superstition	Athanassaki and Titchener, Plutarch's Cities (2022) 305
theology	Athanassaki and Titchener, Plutarch's Cities (2022) 305
theophrastus	Athanassaki and Titchener, Plutarch's Cities (2022) 305
truth	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 131
underworld	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35
vengeance	Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 220
virgil	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 211
witchcraft, and gossip	Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 344
witches	Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 8
xerxes	Athanassaki and Titchener, Plutarch's Cities (2022) 305
zeus	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130
λεγόμενα	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 130
μάγοι	Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 35, 131