Tiresias: The Ancient Mediterranean Religions Source Database

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Thucydides, The History Of The Peloponnesian War, 2.34-2.35
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1. Hebrew Bible, Deuteronomy, 28.40 (9th cent. BCE - 3rd cent. BCE) 28.40. Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olives shall drop off."
2. Hebrew Bible, Ruth, 3.3 (9th cent. BCE - 3rd cent. BCE) 3.3. וְרָחַצְתְּ וָסַכְתְּ וְשַׂמְתְּ שמלתך [שִׂמְלֹתַיִךְ] עָלַיִךְ וירדתי [וְיָרַדְתְּ] הַגֹּרֶן אַל־תִּוָּדְעִי לָאִישׁ עַד כַּלֹּתוֹ לֶאֱכֹל וְלִשְׁתּוֹת׃ 3.3. Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the threshing-floor; but make not thyself known unto the man, until he shall have done eating and drinking."
3. Hebrew Bible, 2 Samuel, 12.20, 14.2 (8th cent. BCE - 5th cent. BCE) 14.2. לְבַעֲבוּר סַבֵּב אֶת־פְּנֵי הַדָּבָר עָשָׂה עַבְדְּךָ יוֹאָב אֶת־הַדָּבָר הַזֶּה וַאדֹנִי חָכָם כְּחָכְמַת מַלְאַךְ הָאֱלֹהִים לָדַעַת אֶת־כָּל־אֲשֶׁר בָּאָרֶץ׃ 14.2. וַיִּשְׁלַח יוֹאָב תְּקוֹעָה וַיִּקַּח מִשָּׁם אִשָּׁה חֲכָמָה וַיֹּאמֶר אֵלֶיהָ הִתְאַבְּלִי־נָא וְלִבְשִׁי־נָא בִגְדֵי־אֵבֶל וְאַל־תָּסוּכִי שֶׁמֶן וְהָיִית כְּאִשָּׁה זֶה יָמִים רַבִּים מִתְאַבֶּלֶת עַל־מֵת׃ 12.20. Then David arose from the ground, and washed, and anointed himself, and changed his apparel, and came into the house of the Lord, and bowed down: then he came to his own house, and asked them to set bread before him, and he did eat." 14.2. And Yo᾽av sent to Teqo῾a, and fetched from there a wise woman, and said to her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and do not anoint thyself with oil, but be as a woman that had a long time mourned for the dead:"
4. Hebrew Bible, Ezekiel, 16.9 (6th cent. BCE - 5th cent. BCE) 16.9. וָאֶרְחָצֵךְ בַּמַּיִם וָאֶשְׁטֹף דָּמַיִךְ מֵעָלָיִךְ וָאֲסֻכֵךְ בַּשָּׁמֶן׃ 16.9. Then washed I thee with water; yea, I cleansed away thy blood from thee, and I anointed thee with oil."
5. Herodotus, Histories, 3.82 (5th cent. BCE - 5th cent. BCE) 3.82. Such was the judgment of Megabyzus. Darius was the third to express his opinion. “It seems to me,” he said, “that Megabyzus speaks well concerning democracy but not concerning oligarchy. For if the three are proposed and all are at their best for the sake of argument, the best democracy and oligarchy and monarchy, I hold that monarchy is by far the most excellent. ,One could describe nothing better than the rule of the one best man; using the best judgment, he will govern the multitude with perfect wisdom, and best conceal plans made for the defeat of enemies. ,But in an oligarchy, the desire of many to do the state good service often produces bitter hate among them; for because each one wishes to be first and to make his opinions prevail, violent hate is the outcome, from which comes faction and from faction killing, and from killing it reverts to monarchy, and by this is shown how much better monarchy is. ,Then again, when the people rule it is impossible that wickedness will not occur; and when wickedness towards the state occurs, hatred does not result among the wicked, but strong alliances; for those that want to do the state harm conspire to do it together. This goes on until one of the people rises to stop such men. He therefore becomes the people's idol, and being their idol is made their monarch; and thus he also proves that monarchy is best. ,But (to conclude the whole matter in one word) tell me, where did freedom come from for us and who gave it, from the people or an oligarchy or a single ruler? I believe, therefore, that we who were liberated through one man should maintain such a government, and, besides this, that we should not alter our ancestral ways that are good; that would not be better.”
6. Thucydides, The History of The Peloponnesian War, 2.35-2.46, 2.41.1, 2.65.7-2.65.10 (5th cent. BCE - 4th cent. BCE) 2.41.1. In short, I say that as a city we are the school of Hellas ; while I doubt if the world can produce a man, who where he has only himself to depend upon, is equal to so many emergencies, and graced by so happy a versatility as the Athenian. 2.65.7. He told them to wait quietly, to pay attention to their marine, to attempt no new conquests, and to expose the city to no hazards during the war, and doing this, promised them a favorable result. What they did was the very contrary, allowing private ambitions and private interests, in matters apparently quite foreign to the war, to lead them into projects unjust both to themselves and to their allies—projects whose success would only conduce to the honor and advantage of private persons, and whose failure entailed certain disaster on the country in the war. 2.65.8. The causes of this are not far to seek. Pericles indeed, by his rank, ability, and known integrity, was enabled to exercise an independent control over the multitude—in short, to lead them instead of being led by them; for as he never sought power by improper means, he was never compelled to flatter them, but, on the contrary, enjoyed so high an estimation that he could afford to anger them by contradiction. 2.65.9. Whenever he saw them unseasonably and insolently elated, he would with a word reduce them to alarm; on the other hand, if they fell victims to a panic, he could at once restore them to confidence. In short, what was nominally a democracy became in his hands government by the first citizen. 2.65.10. With his successors it was different. More on a level with one another, and each grasping at supremacy, they ended by committing even the conduct of state affairs to the whims of the multitude.
7. Xenophon, Hellenica, 1.7 (5th cent. BCE - 4th cent. BCE)
8. Cicero, De Finibus, 5.1-5.4, 5.6 (2nd cent. BCE - 1st cent. BCE) 5.1.  My dear Brutus, — Once I had been attending a lecture of Antiochus, as I was in the habit of doing, with Marcus Piso, in the building called the School of Ptolemy; and with us were my brother Quintus, Titus Pomponius, and Lucius Cicero, whom I loved as a brother but who was really my first cousin. We arranged to take our afternoon stroll in the Academy, chiefly because the place would be quiet and deserted at that hour of the day. Accordingly at the time appointed we met at our rendezvous, Piso's lodgings, and starting out beguiled with conversation on various subjects the three-quarters of a mile from the Dipylon Gate. When we reached the walks of the Academy, which are so deservedly famous, we had them entirely to ourselves, as we had hoped. 5.2.  Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I can't say; but one's emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality. 5.3.  "Perfectly true, Piso," rejoined Quintus. "I myself on the way here just now noticed yonder village of Colonus, and it brought to my imagination Sophocles who resided there, and who is as you know my great admiration and delight. Indeed my memory took me further back; for I had a vision of Oedipus, advancing towards this very spot and asking in those most tender verses, 'What place is this?' — a mere fancy no doubt, yet still it affected me strongly." "For my part," said Pomponius, "you are fond of attacking me as a devotee of Epicurus, and I do spend much of my time with Phaedrus, who as you know is my dearest friend, in Epicurus's Gardens which we passed just now; but I obey the old saw: I 'think of those that are alive.' Still I could not forget Epicurus, even if I wanted; the members of our body not only have pictures of him, but even have his likeness on their drinking-cups and rings. 5.4.  "As for our friend Pomponius," I interposed, "I believe he is joking; and no doubt he is a licensed wit, for he has so taken root in Athens that he is almost an Athenian; in fact I expect he will get the surname of Atticus! But I, Piso, agree with you; it is a common experience that places do strongly stimulate the imagination and vivify our ideas of famous men. You remember how I once came with you to Metapontum, and would not go to the house where we were to stay until I had seen the very place where Pythagoras breathed his last and the seat he sat in. All over Athens, I know, there are many reminders of eminent men in the actual place where they lived; but at the present moment it is that alcove over there which appeals to me, for not long ago it belonged to Carneades. I fancy I see him now (for his portrait is familiar), and I can imagine that the very place where he used to sit misses the sound of his voice, and mourns the loss of that mighty intellect. 5.6.  "Well, Cicero," said Piso, "these enthusiasms befit a young man of parts, if they lead him to copy the example of the great. If they only stimulate antiquarian curiosity, they are mere dilettantism. But we all of us exhort you — though I hope it is a case of spurring a willing steed — to resolve to imitate your heroes as well as to know about them." "He is practising your precepts already, Piso," said I, "as you are aware; but all the same thank you for encouraging him." "Well," said Piso, with his usual amiability, "let us all join forces to promote the lad's improvement; and especially let us try to make him spare some of his interest for philosophy, either so as to follow the example of yourself for whom he has such an affection, or in order to be better equipped for the very study to which he is devoted. But, Lucius," he asked, "do you need our urging, or have you a natural leaning of your own towards philosophy? You are keeping Antiochus's lectures, and seem to me to be a pretty attentive pupil." "I try to be," replied Lucius with a timid or rather a modest air; "but have you heard any lectures on Carneades lately? He attracts me immensely; but Antiochus calls me in the other direction; and there is no other lecturer to go to.
9. Cicero, On The Ends of Good And Evil, 5.1-5.6 (2nd cent. BCE - 1st cent. BCE) 5.1. Cum audissem audivissem ER Antiochum, Brute, ut solebam, solebam Vict. solebat cum M. Pisone in eo gymnasio, quod Ptolomaeum vocatur, unaque nobiscum Q. frater et T. Pomponius Luciusque Cicero, frater noster cognatione patruelis, amore germanus, constituimus inter nos ut ambulationem postmeridianam conficeremus in Academia, maxime quod is locus ab omni turba id temporis vacuus esset. itaque ad tempus ad Pisonem omnes. inde sermone vario sex illa a Dipylo stadia confecimus. cum autem venissemus in Academiae non sine causa nobilitata spatia, solitudo erat ea, quam volueramus. 5.2. tum Piso: Naturane nobis hoc, inquit, datum dicam an errore quodam, ut, cum ea loca videamus, in quibus memoria dignos viros acceperimus multum esse versatos, magis moveamur, quam si quando eorum ipsorum aut facta audiamus aut scriptum aliquod aliquid R legamus? velut ego nunc moveor. venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; cuius etiam illi hortuli propinqui propinqui hortuli BE non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo ponere. hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Equidem etiam curiam nostram—Hostiliam dico, non hanc novam, quae minor mihi esse esse mihi B videtur, posteaquam est maior—solebam intuens Scipionem, Catonem, Laelium, nostrum vero in primis avum cogitare; tanta vis admonitionis inest in locis; ut non sine causa ex iis memoriae ducta sit disciplina. 5.3. Tum Quintus: Est plane, Piso, ut dicis, inquit. nam me ipsum huc modo venientem convertebat ad sese Coloneus ille locus, locus lucus Valckenarius ad Callimach. p. 216 cf. Va. II p. 545 sqq. cuius incola Sophocles ob oculos versabatur, quem scis quam admirer quamque eo delecter. me quidem ad altiorem memoriam Oedipodis huc venientis et illo mollissimo carmine quaenam essent ipsa haec hec ipsa BE loca requirentis species quaedam commovit, iiter scilicet, sed commovit tamen. Tum Pomponius: At ego, quem vos ut deditum Epicuro insectari soletis, sum multum equidem cum Phaedro, quem unice diligo, ut scitis, in Epicuri hortis, quos modo praeteribamus, praeteribamus edd. praeteriebamus sed veteris proverbii admonitu vivorum memini, nec tamen Epicuri epicureum Non. licet oblivisci, si cupiam, cuius imaginem non modo in tabulis nostri familiares, sed etiam in poculis et in anulis nec tamen ... anulis habent Non. p. 70 anulis anellis Non. anelis R ambus anulis V habent. habebant Non. 5.4. Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. ita enim se Athenis collocavit, ut sit paene unus ex Atticis, ut id etiam cognomen videatur habiturus. Ego autem tibi, Piso, assentior usu hoc venire, ut acrius aliquanto et attentius de claris viris locorum admonitu admonitum Non. cogitemus. ut acrius...cogitemus Non. p. 190, 191 scis enim me quodam tempore Metapontum venisse tecum neque ad hospitem ante devertisse, devertisse Lambini vetus cod. in marg. ed. rep. ; divertisse quam Pythagorae ipsum illum locum, ubi vitam ediderat, sedemque viderim. hoc autem tempore, etsi multa in omni parte Athenarum sunt in ipsis locis indicia summorum virorum, tamen ego illa moveor exhedra. modo enim fuit Carneadis, Carneadis Mdv. carneades quem videre videor—est enim nota imago—, a sedeque ipsa tanta tanti RN ingenii magnitudine orbata desiderari illam vocem puto. 5.5. Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster? inquit. an eum locum libenter libenter diligenter R invisit, ubi Demosthenes et Aeschines inter se decertare soliti sunt? suo enim quisque enim unus quisque BE studio maxime ducitur. Et ille, cum erubuisset: Noli, inquit, ex me quaerere, qui in Phalericum etiam descenderim, quo in loco ad fluctum aiunt declamare solitum Demosthenem, ut fremitum assuesceret voce vincere. modo etiam paulum ad dexteram dextram RN de via declinavi, ut ad Pericli ad Pericli Gz. apicii R ad pericii BE ad peridis ( corr. in periclis) N ad periculis V sepulcrum sepulchrum BEV accederem. quamquam id quidem infinitum est in hac urbe; quacumque enim ingredimur, in aliqua historia vestigium ponimus. 5.6. Tum Piso: Atqui, Cicero, inquit, ista studia, si ad imitandos summos viros spectant, ingeniosorum sunt; sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. te autem hortamur omnes, currentem quidem, ut spero, ut eos, quos novisse vis, imitari etiam velis. Hic ego: Etsi facit hic quidem, inquam, Piso, ut vides, ea, quae praecipis, tamen mihi grata hortatio tua est. Tum ille amicissime, ut solebat: Nos vero, inquit, omnes omnia ad huius adolescentiam conferamus, in primisque ut aliquid suorum studiorum philosophiae quoque impertiat, vel ut te imitetur, quem amat, vel ut illud ipsum, quod studet, facere possit ornatius. sed utrum hortandus es nobis, Luci, inquit, an etiam tua sponte propensus es? mihi quidem Antiochum, quem audis, satis belle videris attendere. Tum ille timide vel potius verecunde: Facio, inquit, equidem, sed audistine modo de Carneade? rapior illuc, revocat autem Antiochus, nec est praeterea, quem audiamus. 5.1.  My dear Brutus, — Once I had been attending a lecture of Antiochus, as I was in the habit of doing, with Marcus Piso, in the building called the School of Ptolemy; and with us were my brother Quintus, Titus Pomponius, and Lucius Cicero, whom I loved as a brother but who was really my first cousin. We arranged to take our afternoon stroll in the Academy, chiefly because the place would be quiet and deserted at that hour of the day. Accordingly at the time appointed we met at our rendezvous, Piso's lodgings, and starting out beguiled with conversation on various subjects the three-quarters of a mile from the Dipylon Gate. When we reached the walks of the Academy, which are so deservedly famous, we had them entirely to ourselves, as we had hoped. 5.2.  Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I can't say; but one's emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality. 5.3.  "Perfectly true, Piso," rejoined Quintus. "I myself on the way here just now noticed yonder village of Colonus, and it brought to my imagination Sophocles who resided there, and who is as you know my great admiration and delight. Indeed my memory took me further back; for I had a vision of Oedipus, advancing towards this very spot and asking in those most tender verses, 'What place is this?' — a mere fancy no doubt, yet still it affected me strongly." "For my part," said Pomponius, "you are fond of attacking me as a devotee of Epicurus, and I do spend much of my time with Phaedrus, who as you know is my dearest friend, in Epicurus's Gardens which we passed just now; but I obey the old saw: I 'think of those that are alive.' Still I could not forget Epicurus, even if I wanted; the members of our body not only have pictures of him, but even have his likeness on their drinking-cups and rings. 5.4.  "As for our friend Pomponius," I interposed, "I believe he is joking; and no doubt he is a licensed wit, for he has so taken root in Athens that he is almost an Athenian; in fact I expect he will get the surname of Atticus! But I, Piso, agree with you; it is a common experience that places do strongly stimulate the imagination and vivify our ideas of famous men. You remember how I once came with you to Metapontum, and would not go to the house where we were to stay until I had seen the very place where Pythagoras breathed his last and the seat he sat in. All over Athens, I know, there are many reminders of eminent men in the actual place where they lived; but at the present moment it is that alcove over there which appeals to me, for not long ago it belonged to Carneades. I fancy I see him now (for his portrait is familiar), and I can imagine that the very place where he used to sit misses the sound of his voice, and mourns the loss of that mighty intellect. 5.5.  "Well, then," said Piso, "as we all have some association that appeals to us, what is it that interests our young friend Lucius? Does he enjoy visiting the spot where Demosthenes and Aeschines used to fight their battles? For we are all specially influenced by our own favourite study." "Pray don't ask me," answer Lucius with a blush; "I have actually made a pilgrimage down to the Bay of Phalerum, where they say Demosthenes used to practise declaiming on the beach, to learn to pitch his voice so as to overcome an uproar. Also only just now I turned off the road a little way on the right, to visit the tomb of Pericles. Though in fact there is no end to it in this city; wherever we go we tread historic ground. 5.6.  "Well, Cicero," said Piso, "these enthusiasms befit a young man of parts, if they lead him to copy the example of the great. If they only stimulate antiquarian curiosity, they are mere dilettantism. But we all of us exhort you — though I hope it is a case of spurring a willing steed — to resolve to imitate your heroes as well as to know about them." "He is practising your precepts already, Piso," said I, "as you are aware; but all the same thank you for encouraging him." "Well," said Piso, with his usual amiability, "let us all join forces to promote the lad's improvement; and especially let us try to make him spare some of his interest for philosophy, either so as to follow the example of yourself for whom he has such an affection, or in order to be better equipped for the very study to which he is devoted. But, Lucius," he asked, "do you need our urging, or have you a natural leaning of your own towards philosophy? You are keeping Antiochus's lectures, and seem to me to be a pretty attentive pupil." "I try to be," replied Lucius with a timid or rather a modest air; "but have you heard any lectures on Carneades lately? He attracts me immensely; but Antiochus calls me in the other direction; and there is no other lecturer to go to.
10. Hebrew Bible, Daniel, 10.3 (2nd cent. BCE - 2nd cent. BCE) 10.3. לֶחֶם חֲמֻדוֹת לֹא אָכַלְתִּי וּבָשָׂר וָיַיִן לֹא־בָא אֶל־פִּי וְסוֹךְ לֹא־סָכְתִּי עַד־מְלֹאת שְׁלֹשֶׁת שָׁבֻעִים יָמִים׃ 10.3. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled."
11. New Testament, John, 19.39 (1st cent. CE - 1st cent. CE) 19.39. Nicodemus, who at first came to Jesus by night, also came bringing a mixture of myrrh and aloes, about a hundred Roman pounds.
12. New Testament, Matthew, 26.10-26.13 (1st cent. CE - 1st cent. CE) 26.10. But Jesus, knowing this, said to them, "Why do you trouble the woman? Because she has done a good work for me. 26.11. For you always have the poor with you; but you don't always have me. 26.12. For in pouring this ointment on my body, she did it to prepare me for burial. 26.13. Most assuredly I tell you, wherever this gospel is preached in the whole world, what this woman has done will also be spoken of as a memorial of her.
13. Plutarch, Aristides, 21.1-21.5 (1st cent. CE - 2nd cent. CE)
14. Plutarch, Pericles, 8.6, 28.3 (1st cent. CE - 2nd cent. CE) 8.6. Again, Stesimbrotus says that, in his funeral oration over those who had fallen in the Samian War, he declared that they had become immortal, like the gods; the gods themselves, he said, we cannot see, but from the honors which they receive, and the blessings which they bestow, we conclude that they are immortal. So it was, he said, with those who had given their lives for their country. 28.3. At all events, since it is not the wont of Duris, even in cases where he has no private and personal interest, to hold his narrative down to the fundamental truth, it is all the more likely that here, in this instance, he has given a dreadful portrayal of the calamities of his country, that he might calumniate the Athenians. When Pericles, after his subjection of Samos, had returned to Athens, he gave honorable burial to those who had fallen in the war, and for the oration which he made, according to the custom, over their tombs, he won the greatest admiration.
15. Pausanias, Description of Greece, 2.31.5, 10.16.6 (2nd cent. CE - 2nd cent. CE) 2.31.5. Not far from Artemis Lycea are altars close to one another. The first of them is to Dionysus, surnamed, in accordance with an oracle, Saotes (Saviour); the second is named the altar of the Themides (Laws), and was dedicated, they say, by Pittheus. They had every reason, it seems to me, for making an altar to Helius Eleutherius (Sun, God of Freedom), seeing that they escaped being enslaved by Xerxes and the Persians. 10.16.6. The Euboeans of Carystus too set up in the sanctuary of Apollo a bronze ox, from spoils taken in the Persian war. The Carystians and the Plataeans dedicated oxen, I believe, because, having repulsed the barbarian, they had won a secure prosperity, and especially a land free to plough. The Aetolian nation, having subdued their neighbors the Acarians, sent statues of generals and images of Apollo and Artemis.
16. Demosthenes, Orations, 18.285, 60.26
17. Lysias, Orations, 2.17

Subjects of this text:

subject	book bibliographic info
adam,anointing of	Levison (2023), The Greek Life of Adam and Eve. 974
agathoi	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
aloe	Levison (2023), The Greek Life of Adam and Eve. 974
amazones,the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
amphipolis	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
anointing,adam,of	Levison (2023), The Greek Life of Adam and Eve. 974
anointing	Levison (2023), The Greek Life of Adam and Eve. 974
anonymus iamblichi,iamblichus framing of	Wolfsdorf (2020), Early Greek Ethics, 290
anonymus iamblichi,importance of	Wolfsdorf (2020), Early Greek Ethics, 290
antonius,m.	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70
aphrodite,pythios of delphi	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
arginusae,battle of,the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
artemis,proseoa of artemisium	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
athenian exceptionalism	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
athenians,treatment of dead	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
athens	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
augustus	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70
autochthony,athenian	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
blood,and war	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
blood rituals	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
body,adam,of	Levison (2023), The Greek Life of Adam and Eve. 974
body	Levison (2023), The Greek Life of Adam and Eve. 974
brasidas	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
burial rituals,dionysiac	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 160
carians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
carystians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
censers	Levison (2023), The Greek Life of Adam and Eve. 974
christianity / christians	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
church fathers	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
cicero,philippics	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70
city,‚learning city	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
city	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
classical period	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
cypress	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 160
dead,treatment of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
death	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
dedications,after plataea	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
delphi and delphians,dedications at	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
democracy	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
demosthenes funeral speech,authenticity	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
demosthenes funeral speech	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
derveni krater	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 160
discrepancy,between words and deeds	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
encomium	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
epitaph	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
epitaphios logos	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70
epitaphs,from persian wars	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
eumolpus	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
foot/feet	Levison (2023), The Greek Life of Adam and Eve. 974
fragrances	Levison (2023), The Greek Life of Adam and Eve. 974
funeral oration,extant speeches	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
funeral oration,myths in	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
funeral oration	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
games	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
gorgias funeral speech	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
grain	Levison (2023), The Greek Life of Adam and Eve. 974
hekate	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
helios,eleutherios of troezen	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
heraclidae,the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
hyperides funeral speech	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
iconographical representations of sacrifice	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
immortality,,and the cult of the war dead	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
immortality,,contrast with mortality and relation to ritual practices	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
incense	Levison (2023), The Greek Life of Adam and Eve. 974
jesus	Levison (2023), The Greek Life of Adam and Eve. 974
justice	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
laudatio,laudationes	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70
laudes athenarum	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
leosthenes	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
linen burial cloth	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 160
lysias funeral oration,authenticity	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
lysias funeral oration,dating	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
megarians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
memory,collective memory	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
mortality,contrast with immortality and relation to ritual practices	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
mourning	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70; Levison (2023), The Greek Life of Adam and Eve. 974
myrrh	Levison (2023), The Greek Life of Adam and Eve. 974
oidipous	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
peloponnesian war	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
peparethians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
pericles	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
pericles of athens	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
persian wars,the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
plato	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
platos menexenus	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
poor	Levison (2023), The Greek Life of Adam and Eve. 974
practice (askēsis,meletē),in ionian thought	Wolfsdorf (2020), Early Greek Ethics, 290
pythagoras,pythagoreanism	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 160
reader / readership	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
rhetoric	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
servilius vatia isauricus,p.	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70
sicilian expedition,the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
sicily	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
socrates	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
space,material space	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
spices	Levison (2023), The Greek Life of Adam and Eve. 974
supplicatio,supplicationes	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70
thebes	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 117
thucydides,pericles funeral oration	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
thucydides,speeches	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
thucydides	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
tomb	Levison (2023), The Greek Life of Adam and Eve. 974
tragedy / tragic	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
troezenians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
war,and hero-cult'	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
war dead,religious status of the war dead	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
war dead,sacrifices to the war dead	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
war dead	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
washing,adam,of	Levison (2023), The Greek Life of Adam and Eve. 974