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Tiresias: The Ancient Mediterranean Religions Source Database



10414
Sophocles, Oedipus The King, 29-30


nanA blight has fallen on the fruitful blossoms of the land, the herds among the pastures, the barren pangs of women. And the flaming god, the malign plague, has swooped upon us, and ravages the town: he lays waste to the house of Cadmus, but enriches Hades with


nangroans and tears. It is not because we rank you with the gods that I and these children are suppliants at your hearth, but because we deem you the first among men in life’s common fortunes and in dealings with the divinities:


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

23 results
1. Hebrew Bible, Song of Songs, 1.5-1.6, 5.11 (9th cent. BCE - 3rd cent. BCE)

1.5. שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלִָם כְּאָהֳלֵי קֵדָר כִּירִיעוֹת שְׁלֹמֹה׃ 1.6. אַל־תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת שֶׁשֱּׁזָפַתְנִי הַשָּׁמֶשׁ בְּנֵי אִמִּי נִחֲרוּ־בִי שָׂמֻנִי נֹטֵרָה אֶת־הַכְּרָמִים כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי׃ 5.11. רֹאשׁוֹ כֶּתֶם פָּז קְוּצּוֹתָיו תַּלְתַּלִּים שְׁחֹרוֹת כָּעוֹרֵב׃ 1.5. ’I am black, but comely, O ye daughters of Jerusalem, As the tents of Kedar, As the curtains of Solomon. 1.6. Look not upon me, that I am swarthy, That the sun hath tanned me; My mother’s sons were incensed against me, They made me keeper of the vineyards; But mine own vineyard have I not kept.’ 5.11. His head is as the most fine gold, His locks are curled, And black as a raven.
2. Hebrew Bible, Deuteronomy, 32.23-32.24 (9th cent. BCE - 3rd cent. BCE)

32.23. אַסְפֶּה עָלֵימוֹ רָעוֹת חִצַּי אֲכַלֶּה־בָּם׃ 32.24. מְזֵי רָעָב וּלְחֻמֵי רֶשֶׁף וְקֶטֶב מְרִירִי וְשֶׁן־בְּהֵמוֹת אֲשַׁלַּח־בָּם עִם־חֲמַת זֹחֲלֵי עָפָר׃ 32.23. I will heap evils upon them; I will spend Mine arrows upon them;" 32.24. The wasting of hunger, and the devouring of the fiery bolt, And bitter destruction; And the teeth of beasts will I send upon them, With the venom of crawling things of the dust."
3. Hebrew Bible, Leviticus, 13.37 (9th cent. BCE - 3rd cent. BCE)

13.37. וְאִם־בְּעֵינָיו עָמַד הַנֶּתֶק וְשֵׂעָר שָׁחֹר צָמַח־בּוֹ נִרְפָּא הַנֶּתֶק טָהוֹר הוּא וְטִהֲרוֹ הַכֹּהֵן׃ 13.37. But if the scall stay in its appearance, and black hair be grown up therein; the scall is healed, he is clean; and the priest shall pronounce him clean."
4. Hebrew Bible, Jeremiah, 14.12, 21.9, 24.10, 27.13, 29.17-29.18, 32.36, 38.2, 42.17, 42.22, 44.13 (8th cent. BCE - 5th cent. BCE)

14.12. כִּי יָצֻמוּ אֵינֶנִּי שֹׁמֵעַ אֶל־רִנָּתָם וְכִי יַעֲלוּ עֹלָה וּמִנְחָה אֵינֶנִּי רֹצָם כִּי בַּחֶרֶב וּבָרָעָב וּבַדֶּבֶר אָנֹכִי מְכַלֶּה אוֹתָם׃ 21.9. הַיֹּשֵׁב בָּעִיר הַזֹּאת יָמוּת בַּחֶרֶב וּבָרָעָב וּבַדָּבֶר וְהַיּוֹצֵא וְנָפַל עַל־הַכַּשְׂדִּים הַצָּרִים עֲלֵיכֶם יחיה [וְחָיָה] וְהָיְתָה־לּוֹ נַפְשׁוֹ לְשָׁלָל׃ 27.13. לָמָּה תָמוּתוּ אַתָּה וְעַמֶּךָ בַּחֶרֶב בָּרָעָב וּבַדָּבֶר כַּאֲשֶׁר דִּבֶּר יְהוָה אֶל־הַגּוֹי אֲשֶׁר לֹא־יַעֲבֹד אֶת־מֶלֶךְ בָּבֶל׃ 29.17. כֹּה אָמַר יְהוָה צְבָאוֹת הִנְנִי מְשַׁלֵּחַ בָּם אֶת־הַחֶרֶב אֶת־הָרָעָב וְאֶת־הַדָּבֶר וְנָתַתִּי אוֹתָם כַּתְּאֵנִים הַשֹּׁעָרִים אֲשֶׁר לֹא־תֵאָכַלְנָה מֵרֹעַ׃ 29.18. וְרָדַפְתִּי אַחֲרֵיהֶם בַּחֶרֶב בָּרָעָב וּבַדָּבֶר וּנְתַתִּים לזועה [לְזַעֲוָה] לְכֹל מַמְלְכוֹת הָאָרֶץ לְאָלָה וּלְשַׁמָּה וְלִשְׁרֵקָה וּלְחֶרְפָּה בְּכָל־הַגּוֹיִם אֲשֶׁר־הִדַּחְתִּים שָׁם׃ 32.36. וְעַתָּה לָכֵן כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֶל־הָעִיר הַזֹּאת אֲשֶׁר אַתֶּם אֹמְרִים נִתְּנָה בְּיַד מֶלֶךְ־בָּבֶל בַּחֶרֶב וּבָרָעָב וּבַדָּבֶר׃ 38.2. וַיֹּאמֶר יִרְמְיָהוּ לֹא יִתֵּנוּ שְׁמַע־נָא בְּקוֹל יְהוָה לַאֲשֶׁר אֲנִי דֹּבֵר אֵלֶיךָ וְיִיטַב לְךָ וּתְחִי נַפְשֶׁךָ׃ 38.2. כֹּה אָמַר יְהוָה הַיֹּשֵׁב בָּעִיר הַזֹּאת יָמוּת בַּחֶרֶב בָּרָעָב וּבַדָּבֶר וְהַיֹּצֵא אֶל־הַכַּשְׂדִּים יחיה [וְחָיָה] וְהָיְתָה־לּוֹ נַפְשׁוֹ לְשָׁלָל וָחָי׃ 42.17. וְיִהְיוּ כָל־הָאֲנָשִׁים אֲשֶׁר־שָׂמוּ אֶת־פְּנֵיהֶם לָבוֹא מִצְרַיִם לָגוּר שָׁם יָמוּתוּ בַּחֶרֶב בָּרָעָב וּבַדָּבֶר וְלֹא־יִהְיֶה לָהֶם שָׂרִיד וּפָלִיט מִפְּנֵי הָרָעָה אֲשֶׁר אֲנִי מֵבִיא עֲלֵיהֶם׃ 42.22. וְעַתָּה יָדֹעַ תֵּדְעוּ כִּי בַּחֶרֶב בָּרָעָב וּבַדֶּבֶר תָּמוּתוּ בַּמָּקוֹם אֲשֶׁר חֲפַצְתֶּם לָבוֹא לָגוּר שָׁם׃ 44.13. וּפָקַדְתִּי עַל הַיּוֹשְׁבִים בְּאֶרֶץ מִצְרַיִם כַּאֲשֶׁר פָּקַדְתִּי עַל־יְרוּשָׁלִָם בַּחֶרֶב בָּרָעָב וּבַדָּבֶר׃ 14.12. When they fast, I will not hear their cry; and when they offer burnt-offering and meal-offering, I will not accept them; but I will consume them by the sword, and by the famine, and by the pestilence.’" 21.9. He that abideth in this city shall die by the sword, and by the famine, and by the pestilence; but he that goeth out, and falleth away to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey." 24.10. And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers.’" 27.13. Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as the LORD hath spoken concerning the nation that will not serve the king of Babylon?" 29.17. thus saith the LORD of hosts: Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so bad." 29.18. And I will pursue after them with the sword, with the famine, and with the pestilence, and will make them a horror unto all the kingdoms of the earth, a curse, and an astonishment, and a hissing, and a reproach, among all the nations whither I have driven them;" 32.36. And now therefore thus saith the LORD, the God of Israel, concerning this city, whereof ye say: It is given into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence:" 38.2. ’Thus saith the LORD: He that remaineth in this city shall die by the sword, by the famine, and by the pestilence; but he that goeth forth to the Chaldeans shall live, and his life shall be unto him for a prey, and he shall live." 42.17. So shall it be with all the men that set their faces to go into Egypt to sojourn there; they shall die by the sword, by the famine, and by the pestilence; and none of them shall remain or escape from the evil that I will bring upon them." 42.22. Now therefore know certainly that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye desire to go to sojourn there.’" 44.13. For I will punish them that dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by the famine, and by the pestilence;"
5. Hesiod, Works And Days, 155 (8th cent. BCE - 7th cent. BCE)

155. of no black iron. Later, when they died
6. Homer, Iliad, 2.834 (8th cent. BCE - 7th cent. BCE)

2.834. /these were led by Adrastus and Araphius, with corslet of linen, sons twain of Merops of Percote, that was above all men skilled in prophesying, and would not suffer his sons to go into war, the bane of men. But the twain would in no wise hearken, for the fates of black death were leading them on.
7. Hebrew Bible, Ezekiel, 5.17, 6.11, 12.16, 14.21 (6th cent. BCE - 5th cent. BCE)

5.17. וְשִׁלַּחְתִּי עֲלֵיכֶם רָעָב וְחַיָּה רָעָה וְשִׁכְּלֻךְ וְדֶבֶר וָדָם יַעֲבָר־בָּךְ וְחֶרֶב אָבִיא עָלַיִךְ אֲנִי יְהוָה דִּבַּרְתִּי׃ 6.11. כֹּה־אָמַר אֲדֹנָי יְהוִה הַכֵּה בְכַפְּךָ וּרְקַע בְּרַגְלְךָ וֶאֱמָר־אָח אֶל כָּל־תּוֹעֲבוֹת רָעוֹת בֵּית יִשְׂרָאֵל אֲשֶׁר בַּחֶרֶב בָּרָעָב וּבַדֶּבֶר יִפֹּלוּ׃ 12.16. וְהוֹתַרְתִּי מֵהֶם אַנְשֵׁי מִסְפָּר מֵחֶרֶב מֵרָעָב וּמִדָּבֶר לְמַעַן יְסַפְּרוּ אֶת־כָּל־תּוֹעֲבוֹתֵיהֶם בַּגּוֹיִם אֲשֶׁר־בָּאוּ שָׁם וְיָדְעוּ כִּי־אֲנִי יְהוָה׃ 14.21. כִּי כֹה אָמַר אֲדֹנָי יְהֹוִה אַף כִּי־אַרְבַּעַת שְׁפָטַי הָרָעִים חֶרֶב וְרָעָב וְחַיָּה רָעָה וָדֶבֶר שִׁלַּחְתִּי אֶל־יְרוּשָׁלִָם לְהַכְרִית מִמֶּנָּה אָדָם וּבְהֵמָה׃ 5.17. and I will send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the LORD have spoken it.’" 6.11. Thus saith the Lord GOD: Smite with thy hand, and stamp with thy foot, and say: Alas! because of all the evil abominations of the house of Israel; for they shall fall by the sword, by the famine, and by the pestilence." 12.16. But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the nations whither they come; and they shall know that I am the LORD.’" 14.21. For thus saith the Lord GOD: How much more when I send My four sore judgments against Jerusalem, the sword, and the famine, and the evil beasts, and the pestilence, to cut off from it man and beast."
8. Antiphon, Orations, 5.82-5.84 (5th cent. BCE - 5th cent. BCE)

9. Euripides, Hippolytus, 316 (5th cent. BCE - 5th cent. BCE)

316. Daughter, are thy hands from bloodshed pure? Phaedra
10. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)

405a. Hermogenes. Go on; you seem to imply that it is a remarkable name. Socrates. His name and nature are in harmony; you see he is a musical god. For in the first place, purification and purgations used in medicine and in soothsaying, and fumigations with medicinal and magic drugs
11. Sophocles, Oedipus The King, 100-107, 11, 110-111, 114-115, 118-119, 12-13, 139, 14, 140-146, 15, 151-159, 16, 160-169, 17, 170-179, 18, 180-189, 19, 190-199, 2, 20, 200-209, 21, 210-215, 22, 223, 23-27, 273, 28, 3, 30-39, 4, 40-42, 46-48, 5, 51-52, 55-63, 639, 64, 66-69, 7, 70-72, 8, 85, 87-88, 91-92, 95-99, 1 (5th cent. BCE - 5th cent. BCE)

12. Thucydides, The History of The Peloponnesian War, 2.47.3-2.47.54, 3.87 (5th cent. BCE - 4th cent. BCE)

2.47.3. Not many days after their arrival in Attica the plague first began to show itself among the Athenians. It was said that it had broken out in many places previously in the neighborhood of Lemnos and elsewhere; but a pestilence of such extent and mortality was nowhere remembered. 2.47.4. Neither were the physicians at first of any service, ignorant as they were of the proper way to treat it, but they died themselves the most thickly, as they visited the sick most often; nor did any human art succeed any better. Supplications in the temples, divinations, and so forth were found equally futile, till the overwhelming nature of the disaster at last put a stop to them altogether.
13. Aristoxenus, Fragments, 26 (4th cent. BCE - 3rd cent. BCE)

14. Demosthenes, Orations, 21.8-21.9 (4th cent. BCE - 4th cent. BCE)

15. Anon., 1 Enoch, 85.3, 86.2, 89.9 (3rd cent. BCE - 2nd cent. BCE)

86.2. from heaven, and it arose and eat and pastured amongst those oxen. And after that I saw the large and the black oxen, and behold they all changed their stalls and pastures and their cattle, and began 89.9. retired and light appeared. But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them.
16. Anon., Psalms of Solomon, 13.2-13.3 (2nd cent. BCE - 1st cent. BCE)

17. Septuagint, Wisdom of Solomon, 13.2-13.3 (2nd cent. BCE - 1st cent. BCE)

13.2. but they supposed that either fire or wind or swift air,or the circle of the stars, or turbulent water,or the luminaries of heaven were the gods that rule the world. 13.3. If through delight in the beauty of these things men assumed them to be gods,let them know how much better than these is their Lord,for the author of beauty created them.
18. Anon., The Life of Adam And Eve, 35.4-36.3 (1st cent. CE - 5th cent. CE)

19. New Testament, 2 Corinthians, 3.3 (1st cent. CE - 1st cent. CE)

20. New Testament, Apocalypse, 6.8 (1st cent. CE - 1st cent. CE)

6.8. And behold, a pale horse, and he who sat on him, his name was Death. Hades followed with him. Authority over one fourth of the earth, to kill with the sword, with famine, with death, and by the wild animals of the earth was given to him.
21. New Testament, Matthew, 5.36 (1st cent. CE - 1st cent. CE)

5.36. Neither shall you swear by your head, for you can't make one hair white or black.
22. Porphyry, On Abstinence, 4.6-4.8 (3rd cent. CE - 4th cent. CE)

4.6. 6.Chaeremon the Stoic, therefore, in his narration of the Egyptian priests, who, he says, were considered by the Egyptians as philosophers, informs us, that they chose temples, as the places in which they might philosophize. For to dwell with the statues of the Gods is a thing allied to the whole desire, by which the soul tends to the contemplation of their divinities. And from the divine veneration indeed, which was paid to them through dwelling in temples, they obtained security, all men honouring these philosophers, as if they were certain sacred animals. They also led a solitary life, as they only mingled with other men in solemn sacrifices and festivals. But at other times the priests were almost inaccessible to any one who wished to converse with them. For it was requisite that he who approached to them should be first purified, and abstain from many things; and this is as it were a common sacred law respecting the Egyptian priests. But these [philosophic priests], |116 having relinquished every other employment, and human labours,7 gave up the whole of their life to the contemplation and worship of divine natures and to divine inspiration; through the latter, indeed, procuring for themselves, honour, security, and piety; but through contemplation, science; and through both, a certain occult exercise of manners, worthy of antiquity8. For to be always conversant with divine knowledge and inspiration, removes those who are so from all avarice, suppresses the passions, and excites to an intellectual life. But they were studious of frugality in their diet and apparel, and also of continence and endurance, and in all things were attentive to justice and equity. They likewise were rendered venerable, through rarely mingling with other men. For during the time of what are called purifications, they scarcely mingled with their nearest kindred, and those of their own order, nor were they to be seen by anyone, unless it was requisite for the necessary purposes of purification. For the sanctuary was inaccessible to those who were not purified, and they dwelt in holy places for the purpose of performing divine works; but at all other times they associated more freely with those who lived like themselves. They did not, however, associate with any one who was not a religious character. But they were always seen near to the Gods, or the statues of the Gods, the latter of which they were beheld either carrying, or preceding in a sacred procession, or disposing in an orderly manner, with modesty and gravity; each of which operations was not the effect of pride, but an indication of some physical reason. Their venerable gravity also was apparent from their manners. For their walking was orderly, and their aspect sedate; and they were so studious of preserving this gravity of countece, that they did not even wink, when at any time they were unwilling to do so; and they seldom laughed, and when they did, their laughter proceeded no farther than to a smile. But they always kept their hands within their garments. Each likewise bore about him a symbol indicative of the order which he was allotted in sacred concerns; for there were many orders of priests. Their diet also was slender and simple. For, with respect to wine, some of them did not at all drink it, but others drank very little of it, on account of its being injurious to the |117 nerves, oppressive to the head, an impediment to invention, and an incentive to venereal desires. In many other things also they conducted themselves with caution; neither using bread at all in purifications, and at those times in which they were not employed in purifying themselves, they were accustomed to eat bread with hyssop, cut into small pieces. For it is said, that hyssop very much purifies the power of bread. But they, for the most part, abstained from oil, the greater number of them entirely; and if at any time they used it with pot-herbs, they took very little of it, and only as much as was sufficient to mitigate the taste of the herbs. SPAN 4.7. 7.It was not lawful for them therefore to meddle with the esculent and potable substances, which were produced out of Egypt, and this contributed much to the exclusion of luxury from these priests. But they abstained from all the fish that was caught in Egypt, and from such quadrupeds as had solid, or many-fissured hoofs, and from such as were not horned; and likewise from all such birds as were carnivorous. Many of them, however, entirely abstained from all animals; and in purifications this abstinence was adopted by all of them, for then they did not even eat an egg. Moreover, they also rejected other things, without being calumniated for so doing. Thus, for instance, of oxen, they rejected the females, and also such of the males as were twins, or were speckled, or of a different colour, or alternately varied in their form, or which were now tamed, as having been already consecrated to labours, and resembled animals that are honoured, or which were the images of any thing [that is divine], or those that had but one eye, or those that verged to a similitude of the human form. There are also innumerable other observations pertaining to the art of those who are called mosxofragistai, or who stamp calves with a seal, and of which books have been composed. But these observations are still more curious respecting birds; as, for instance, that a turtle should not be eaten; for it is said that a hawk frequently dismisses this bird after he has seized it, and preserves its life, as a reward for having had connexion with it. The Egyptian priests, therefore, that they might not ignorantly meddle with a turtle of this kind, avoided the whole species of those birds. And these indeed were certain common religious ceremonies; but there were different ceremonies, which varied according to the class of the priests that used them, and were adapted to the several divinities. But chastity and purifications were common to all the priests. When also the time arrived in which they were to perform something pertaining to the sacred rites of religion, they spent some days in preparatory ceremonies, some indeed forty-two, but others a greater, and |118 others a less number of days; yet never less than seven days; and during this time they abstained from all animals, and likewise from all pot-herbs and leguminous substances, and, above all, from a venereal connexion with women; for they never at any time had connexion with males. They likewise washed themselves with cold water thrice every day; viz. when they rose from their bed, before dinner, and when they betook themselves to sleep. But if they happened to be polluted in their sleep by the emission of the seed, they immediately purified their body in a bath. They also used cold bathing at other times, but not so frequently as on the above occasion. Their bed was woven from the branches of the palm tree, which they call bais; and their bolster was a smooth semi-cylindric piece of wood. But they exercised themselves in the endurance of hunger and thirst, and were accustomed to paucity of food through the whole of their life. SPAN 4.8. 8.This also is a testimony of their continence, that, though they neither exercised themselves in walking or riding, yet they lived free from disease, and were sufficiently strong for the endurance of modern labours. They bore therefore many burdens in the performance of sacred operations, and accomplished many ministrant works, which required more than common strength. But they divided the night into the observation of the celestial bodies, and sometimes devoted a part of it to offices of purification; and they distributed the day into the worship of the Gods, according to which they celebrated them with hymns thrice or four times, viz. in the morning and evening, when the sun is at his meridian altitude, and when he is declining to the west. The rest of their time they devoted to arithmetical and geometrical speculations, always labouring to effect something, and to make some new discovery, and, in short, continually exercising their skill. In winter nights also they were occupied in the same employments, being vigilantly engaged in literary pursuits, as paying no attention to the acquisition of externals, and being liberated from the servitude of that bad master, excessive expense. Hence their unwearied and incessant labour testifies their endurance, but their continence is manifested by their liberation from the desire of external good. To sail from Egypt likewise, [i.e. to quit Egypt,] was considered by them to be one of the most unholy things, in consequence of their being careful to avoid foreign luxury and pursuits; for this appeared to them to be alone lawful to those who were compelled to do so by regal necessities. Indeed, they were very anxious to continue in the observance of the institutes of their country, and those who were found to have violated them, though but in a small degree were expelled [from the college of the priests]. The |119 true method of philosophizing, likewise, was preserved by the prophets, by the hierostolistae 9, and the sacred scribes, and also by the horologi, or calculators of nativities. But the rest of the priests, and of the pastophori 10, curators of temples, and ministers of the Gods, were similarly studious of purity, yet not so accurately, and with such great continence, as the priests of whom we have been speaking. And such are the particulars which are narrated of the Egyptians, by a man who was a lover of truth, and an accurate writer, and who among the Stoics strenuously and solidly philosophized. SPAN
23. Aristoxenus, Fragments, 26



Subjects of this text:

subject book bibliographic info
advocate Kapparis, Women in the Law Courts of Classical Athens (2021) 151
angels Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
animal apocalypse Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
antigone (sophocles), and oedipus the king (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 507
asclepius Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 31
athens, plague in Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 29
atonement Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 31
beasts Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
body borders of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 31
bull-calf, horse Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
bull-calf Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
cadmus Jouanna, Greek Medicine from Hippocrates to Galen (2012) 57, 124
cain Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
calf Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
cattle Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
cause, of disease Jouanna, Greek Medicine from Hippocrates to Galen (2012) 124
chorus, antigone, in danger and safe Budelmann, The Language of Sophocles: Communality, Communication, and Involvement (1999) 209
chorus, antigone, oedipus tyrannus Budelmann, The Language of Sophocles: Communality, Communication, and Involvement (1999) 209
chorus, antigone, part of 'the large group'" Budelmann, The Language of Sophocles: Communality, Communication, and Involvement (1999) 209
claudius, roman emperor, expulsion of jews from rome by Feldman, Judaism and Hellenism Reconsidered (2006) 437
collective responsibility Kapparis, Women in the Law Courts of Classical Athens (2021) 151
community, borders of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 31
contagion Jouanna, Greek Medicine from Hippocrates to Galen (2012) 124
death Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
delphi, oracle Jouanna, Greek Medicine from Hippocrates to Galen (2012) 124
demons Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 31
epilepsy Jouanna, Greek Medicine from Hippocrates to Galen (2012) 124
euthyna Kapparis, Women in the Law Courts of Classical Athens (2021) 151
evil Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
external vs. internal Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 31
famine Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
fear Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 31
fever Jouanna, Greek Medicine from Hippocrates to Galen (2012) 124
four horsemen Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
fumigation Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 31
general parodos, of oedipus the king (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 507
gods, and the athenian plague Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 29
groups, and individuals Budelmann, The Language of Sophocles: Communality, Communication, and Involvement (1999) 209
groups, threatened and safe Budelmann, The Language of Sophocles: Communality, Communication, and Involvement (1999) 209
hades Jouanna, Greek Medicine from Hippocrates to Galen (2012) 124; Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
hair Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
health, and purity Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 31
horse, black Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
horse, white Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
immigrant/immigration Kapparis, Women in the Law Courts of Classical Athens (2021) 151
impurity Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
judgement Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
lakedaimonios sister Kapparis, Women in the Law Courts of Classical Athens (2021) 151
loimos Jouanna, Greek Medicine from Hippocrates to Galen (2012) 57, 124
magic Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 31
manumission Kapparis, Women in the Law Courts of Classical Athens (2021) 151
miasma Jouanna, Greek Medicine from Hippocrates to Galen (2012) 124; Kapparis, Women in the Law Courts of Classical Athens (2021) 151
music Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 31
oedipus Jouanna, Greek Medicine from Hippocrates to Galen (2012) 124; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 507
oedipus rex, chorus Budelmann, The Language of Sophocles: Communality, Communication, and Involvement (1999) 209
oedipus rex, house Budelmann, The Language of Sophocles: Communality, Communication, and Involvement (1999) 209
oedipus rex and the polis Budelmann, The Language of Sophocles: Communality, Communication, and Involvement (1999) 209
oedipus the king (sophocles), and the athenian plague Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 29
oedipus the king (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 507
oikos Kapparis, Women in the Law Courts of Classical Athens (2021) 151
oracle Jouanna, Greek Medicine from Hippocrates to Galen (2012) 124
paramone Kapparis, Women in the Law Courts of Classical Athens (2021) 151
parker, robert Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 31
peripatetic Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 31
personal responsibility (law) Kapparis, Women in the Law Courts of Classical Athens (2021) 151
perspective Budelmann, The Language of Sophocles: Communality, Communication, and Involvement (1999) 209
pestilence Jouanna, Greek Medicine from Hippocrates to Galen (2012) 57, 124; Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
piraeus Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 29
plague, in athens Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 29
polis Budelmann, The Language of Sophocles: Communality, Communication, and Involvement (1999) 209
politician, sophocles as Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 29
prologue, of oedipus the king (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 507
pythagorean/neopythagorean Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 31
race Kapparis, Women in the Law Courts of Classical Athens (2021) 151
religion Kapparis, Women in the Law Courts of Classical Athens (2021) 151
representative/representation (legal) Kapparis, Women in the Law Courts of Classical Athens (2021) 151
sackcloth Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
scrutiny Kapparis, Women in the Law Courts of Classical Athens (2021) 151
slave/slavery Kapparis, Women in the Law Courts of Classical Athens (2021) 151
sophocles, works, oedipus rex Jouanna, Greek Medicine from Hippocrates to Galen (2012) 57, 124
sterility Jouanna, Greek Medicine from Hippocrates to Galen (2012) 57
structure, of oedipus the king (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 507
sword Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
synegoria/synegoros Kapparis, Women in the Law Courts of Classical Athens (2021) 151
thebes Jouanna, Greek Medicine from Hippocrates to Galen (2012) 57, 124
thucydides (politician), and the athenian plague Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 29
tragedy, and medicine Jouanna, Greek Medicine from Hippocrates to Galen (2012) 57
tragedy, greek Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 31
underworld Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
washing' Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 31
xenias graphe Kapparis, Women in the Law Courts of Classical Athens (2021) 151
yersinia pestis Jouanna, Greek Medicine from Hippocrates to Galen (2012) 124
zeus Jouanna, Greek Medicine from Hippocrates to Galen (2012) 57