Tiresias: The Ancient Mediterranean Religions Source Database

11240

Xenophon, Hellenica, 1.7.22
nan Or if you do not wish to do this, try them under the following law, which applies to temple-robbers and traitors: namely, if anyone shall be a traitor to the state or shall steal sacred property, he shall be tried before a court, and if he be convicted, he shall not be buried in Attica, and his property shall be confiscated.

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

35 results
1. Hebrew Bible, Deuteronomy, 32.25 (9th cent. BCE - 3rd cent. BCE) 32.25. מִחוּץ תְּשַׁכֶּל־חֶרֶב וּמֵחֲדָרִים אֵימָה גַּם־בָּחוּר גַּם־בְּתוּלָה יוֹנֵק עִם־אִישׁ שֵׂיבָה׃ 32.25. Without shall the sword bereave, And in the chambers terror; Slaying both young man and virgin, The suckling with the man of gray hairs."
2. Hesiod, Works And Days, 756, 755 (8th cent. BCE - 7th cent. BCE) 755. Your bride should go four years: in the fifth year
3. Homer, Odyssey, 12.362 (8th cent. BCE - 7th cent. BCE)
4. Aeschylus, Persians, 286 (6th cent. BCE - 5th cent. BCE) 286. στυγναί γʼ Ἀθᾶναι δᾴοις· 286. Ah, hateful indeed is Atossa
5. Euripides, Hecuba, 804 (5th cent. BCE - 5th cent. BCE) 804. κτείνουσιν ἢ θεῶν ἱερὰ τολμῶσιν φέρειν
6. Euripides, Hercules Furens, 923, 922 (5th cent. BCE - 5th cent. BCE) 922. Victims to purify the house were stationed before the altar of Zeus, for Heracles had slain and cast from his halls the king of the land.
7. Euripides, Suppliant Women, 525-541, 524 (5th cent. BCE - 5th cent. BCE)
8. Herodotus, Histories, 2.40, 4.33, 4.78 (5th cent. BCE - 5th cent. BCE) 2.40. But in regard to the disembowelling and burning of the victims, there is a different way for each sacrifice. I shall now, however, speak of that goddess whom they consider the greatest, and in whose honor they keep highest festival. ,After praying in the foregoing way, they take the whole stomach out of the flayed bull, leaving the entrails and the fat in the carcass, and cut off the legs, the end of the loin, the shoulders, and the neck. ,Having done this, they fill what remains of the carcass with pure bread, honey, raisins, figs, frankincense, myrrh, and other kinds of incense, and then burn it, pouring a lot of oil on it. ,They fast before the sacrifice, and while it is burning, they all make lamentation; and when their lamentation is over, they set out a meal of what is left of the victim. 4.33. But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; ,from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos. ,Thus (they say) these offerings come to Delos. But on the first journey, the Hyperboreans sent two maidens bearing the offerings, to whom the Delians give the names Hyperoche and Laodice, and five men of their people with them as escort for safe conduct, those who are now called Perpherees and greatly honored at Delos. ,But when those whom they sent never returned, they took it amiss that they should be condemned always to be sending people and not getting them back, and so they carry the offerings, wrapped in straw, to their borders, and tell their neighbors to send them on from their own country to the next; ,and the offerings, it is said, come by this conveyance to Delos. I can say of my own knowledge that there is a custom like these offerings; namely, that when the Thracian and Paeonian women sacrifice to the Royal Artemis, they have straw with them while they sacrifice. 4.78. This, then, was how Anacharsis fared, owing to his foreign ways and consorting with Greeks; and a great many years afterward, Scyles, son of Ariapithes, suffered a like fate. Scyles was one of the sons born to Ariapithes, king of Scythia; but his mother was of Istria, and not native-born; and she taught him to speak and read Greek. ,As time passed, Ariapithes was treacherously killed by Spargapithes, king of the Agathyrsi, and Scyles inherited the kingship and his father's wife, a Scythian woman whose name was Opoea, and she bore Scyles a son, Oricus. ,So Scyles was king of Scythia; but he was in no way content with the Scythian way of life, and was much more inclined to Greek ways, from the upbringing that he had received. So this is what he would do: he would lead the Scythian army to the city of the Borysthenites (who say that they are Milesians), and when he arrived there would leave his army in the suburb of the city, ,while he himself, entering within the walls and shutting the gates, would take off his Scythian apparel and put on Greek dress; and in it he would go among the townsfolk unattended by spearmen or any others (who would guard the gates, lest any Scythian see him wearing this apparel), and in every way follow the Greek manner of life, and worship the gods according to Greek usage. ,When he had spent a month or more like this, he would put on Scythian dress and leave the city. He did this often; and he built a house in Borysthenes, and married a wife of the people of the country and brought her there.
9. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
10. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) 344a. the man who has the ability to overreach on a large scale. Consider this type of man, then, if you wish to judge how much more profitable it is to him personally to be unjust than to be just. And the easiest way of all to understand this matter will be to turn to the most consummate form of injustice which makes the man who has done the wrong most happy and those who are wronged and who would not themselves willingly do wrong most miserable. And this is tyranny, which both by stealth and by force takes away what belongs to others, both sacred and profane, both private and public, not little by little but at one swoop.
11. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) 190c. Ephialtes and Otus, that scheming to assault the gods in fight they essayed to mount high heaven.
12. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) 27c. Tim. Nay, as to that, Socrates, all men who possess even a small share of good sense call upon God always at the outset of every undertaking, be it small or great; we therefore who are purposing to deliver a discourse concerning the Universe, how it was created or haply is uncreate, must needs invoke Gods and Goddesses (if so be that we are not utterly demented), praying that all we say may be approved by them in the first place, and secondly by ourselves. Grant, then, that we have thus duly invoked the deities;
13. Sophocles, Antigone, 163-210, 456-457, 162 (5th cent. BCE - 5th cent. BCE)
14. Thucydides, The History of The Peloponnesian War, 1.138.6, 3.36.4, 3.42.1, 3.43.5, 6.27-6.29, 6.60-6.61, 8.1.1 (5th cent. BCE - 4th cent. BCE) 1.138.6. His bones, it is said, were conveyed home by his relatives in accordance with his wishes, and interred in Attic ground. This was done without the knowledge of the Athenians; as it is against the law to bury in Attica an outlaw for treason. So ends the history of Pausanias and Themistocles, the Lacedaemonian and the Athenian, the most famous men of their time in Hellas . 3.36.4. The morrow brought repentance with it and reflection on the horrid cruelty of a decree, which condemned a whole city to the fate merited only by the guilty. 3.42.1. ‘I do not blame the persons who have reopened the case of the Mitylenians, nor do I approve the protests which we have heard against important questions being frequently debated. I think the two things most opposed to good counsel are haste and passion; haste usually goes hand in hand with folly, passion with coarseness and narrowness of mind. 3.43.5. For if those who gave the advice, and those who took it, suffered equally, you would judge more calmly; as it is, you visit the disasters into which the whim of the moment may have led you, upon the single person of your adviser, not upon yourselves, his numerous companions in error. 8.1.1. Such were the events in Sicily . When the news was brought to Athens, for a long while they disbelieved even the most respectable of the soldiers who had themselves escaped from the scene of action and clearly reported the matter, a destruction so complete not being thought credible. When the conviction was forced upon them, they were angry with the orators who had joined in promoting the expedition, just as if they had not themselves voted it, and were enraged also with the reciters of oracles and soothsayers, and all other omenmongers of the time who had encouraged them to hope that they should conquer Sicily .
15. Xenophon, Hellenica, 1.7.9-1.7.21, 1.7.23, 1.7.25-1.7.35 (5th cent. BCE - 4th cent. BCE) 1.7.9. Then they called an Assembly, at which the Senate brought in its proposal, which Callixeinus had drafted in the following terms: Resolved, that since the Athenians have heard in the previous meeting of the Assembly both the accusers who brought charges against the generals and the generals speaking in their own defence, they do now one and all cast their votes by tribes; and that two urns be set at the voting-place of each tribe; and that in each tribe a herald proclaim that whoever adjudges the generals guilty, for not picking up the men who won the victory in the naval battle, shall cast his vote in the first urn, and whoever adjudges them not guilty, shall cast his vote in the second; 1.7.10. and if they be adjudged guilty, that they be punished with death and handed over to the Eleven, A Board which had charge of condemned prisoners and of the execution of the death sentence. and that their property be confiscated and the tenth thereof belong to the goddess. Athena, the state deity, into whose treasury a tenth part of the revenue derived from confiscations was regularly paid. 1.7.11. And there came before the 406 B.C. Assembly a man who said that he had been saved by floating upon a meal-tub, and that those who were perishing charged him to report to the people, if he were saved, that the generals did not pick up the men who had proved themselves most brave in the service of their country. 1.7.12. Now Euryptolemus, the son of Peisianax, and some others served a summons upon Callixeinus, alleging that he had made an unconstitutional proposal. And some of the people applauded this act, but the greater number cried out that it was monstrous if the people were to be prevented from doing whatever they wished. 1.7.13. Indeed, when Lyciscus thereupon moved that these men also should be judged by the very same vote as the generals, unless they withdrew the summons, the mob broke out again with shouts of approval, and they were compelled to withdraw the summonses. 1.7.14. Furthermore, when some of the Prytanes An executive committee of the Senate, who presided over the meetings of both Senate and Assembly. refused to put the question to the vote in violation of the law, Callixeinus again mounted the platform i.e. the βῆμα . and urged the same charge against them; and the crowd cried out to summon to court those who refused. 1.7.15. Then the Prytanes, stricken with fear, agreed to put the question,—all of them except Socrates, On Socrates’ conduct at this time cp. Plato, Apol. 32B and Xen. Mem. I. i. 18. the son of Sophroniscus; and he said that in no case would he act except in accordance with the law. 1.7.16. After this Euryptolemus mounted the platform and spoke as follows in defence of the generals: I have come to the platform, men of Athens, partly to accuse Pericles, though he is my kinsman and intimate, and Diomedon, who is my friend, partly 406 B.C. to speak in their defence, and partly to advise the measures which seem to me to be best for the state as a whole. 1.7.17. I accuse them, because they persuaded their colleagues to change their purpose when they wanted to send a letter to the Senate and to you, in which they stated that they assigned to Theramenes and Thrasybulus, with forty-seven triremes, the duty of picking up the shipwrecked, and that they failed to perform this duty. 1.7.18. Such being the case, are these generals to share the blame now with Theramenes and Thrasybulus, although it was those alone who blundered, and are they now, in return for the humanity they showed then, to be put in hazard of their lives through the machinations of those men and certain others? 1.7.19. No! at least not if you take my advice and follow the just and righteous course, the course which will best enable you to learn the truth and to avoid finding out hereafter, to your sorrow, that it is you yourselves who have sinned most grievously, not only against the gods, but against yourselves. The advice I give you is such that, it you follow it, you cannot be deceived either by me or by anyone else, and that with full knowledge you will punish the guilty with whatever punishment you may desire, either all of them together or each one separately, namely, by first granting them at least one day, if not more, to speak in their own defence, and by putting your trust, not so much in others, but in yourselves. 1.7.20. Now you all know, men of Athens, that the decree of Cannonus is exceedingly severe: it provides that if anyone shall wrong the people of Athens, he shall plead his case in fetters before the people, and if he be adjudged guilty, he shall be put to death by being cast into 406 B.C. the pit, and his property shall be confiscated and the tenth part thereof shall belong to the goddess. 1.7.21. Under this decree I urge you to try the generals, and, by Zeus, if it so please you, Pericles, my kinsman, first of them all; for it would be base for me to think more of him than of the general interests of the state. 1.7.23. By whichever of these laws you choose, men of Athens, let the men be tried, each one separately, It was a general principle of Athenian law—perhaps specifically stated in the decree of Cannonus (see above)—that each accused person had the right to a separate trial. and let the day be divided into three parts, one wherein you shall gather and vote as to whether you judge them guilty or not, another wherein the accusers shall present their case, and another wherein the accused shall make their defence. 1.7.25. As for yourselves, you will be granting a trial in accordance with the law and standing true to religion and your oaths, and you will not be fighting on the side of the Lacedaemonians by putting to death the men who captured seventy ships from them and defeated them,—by putting to death these men, I say, without a trial, in violation of the law. 1.7.26. What is it, pray, that you fear, that you are in such 406 B.C. excessive haste? Do you fear lest you will lose the right to put to death and set free anyone you please if you proceed in accordance with the law, but think that you will retain this right if you proceed in violation of the law, by the method which Callixeinus persuaded the Senate to report to the people, that is, by a single vote? 1.7.27. Yes, but you might possibly be putting to death some one who is really innocent; and repentance afterwards—ah, remember how painful and unavailing it always is, and especially when one’s error has brought about a man’s death. 1.7.28. You would do a monstrous thing if, after granting in the past to Aristarchus, In 411 B.C. Aristarchus helped to establish the short-lived oligarchical government of the Four Hundred. the destroyer of the democracy and afterwards the betrayer of Oenoe to your enemies the Thebans, a day in which to defend himself as he pleased, and allowing him all his other rights under the law,—if, I say, you shall now deprive the generals, who have done everything to your satisfaction, and have defeated the enemy, of these same rights. 1.7.29. Let no such act be yours, men of Athens, but guard the laws, which are your own and above all else have made you supremely great, and do not try to do anything without their sanction. And now come back to the actual circumstances under which the mistakes are thought to have been committed by the generals. When, after winning the battle, they sailed in to the shore, Diomedon urged that they should one and all put out to sea in line and pick up the wreckage and the shipwrecked men, while Erasinides proposed that all should sail with the utmost speed against the enemy at Mytilene. But Thrasyllus said that both things 406 B.C. would be accomplished if they should leave some of the ships there and should sail with the rest against the enemy; 1.7.30. and if this plan were decided upon, he advised that each of the generals, who were eight in number, should leave behind three ships from his own division, and that they should also leave the ten ships of the taxiarchs, the ten of the Samians, and the three of the nauarchs. These amount all told to forty-seven ships, four for each one of the lost vessels, which were twelve in number. 1.7.31. Among the captains who were left behind were both Thrasybulus and Theramenes, the man who accused the generals at the former meeting of the Assembly. And with the rest of the ships they planned to sail against the enemy’s fleet. Now what one of these acts did they not do adequately and well? It is but just, therefore, that those, on the one hand, who were detailed to go against the enemy should be held to account for their lack of success in dealing with the enemy, and that those, on the other hand, who were detailed to recover the shipwrecked, in case they did not do what the generals ordered, should be tried for not recovering them. 1.7.32. This much, however, I can say in defence of both parties, that the storm absolutely prevented them from doing any of the things which the generals had planned. And as witnesses to this fact you have those who were saved by mere chance, among whom is one of our generals, who came through safely on a disabled ship, and whom they now bid you judge by the same vote (although at that time he needed to be picked up himself) by which you judge those who did not do what they 406 B.C. were ordered to do. 1.7.33. Do not, then, men of Athens, in the face of your victory and your good fortune, act like men who are beaten and unfortunate, nor, in the face of heaven’s visitation, show yourselves unreasonable by giving a verdict of treachery instead of helplessness, since they found themselves unable on account of the storm to do what they had been ordered to do; nay, it would be far more just for you to honour the victors with garlands than, yielding to the persuasions of wicked men, to punish them with death. 1.7.34. When Euryptolemus had thus spoken, he offered a resolution that the men be tried under the decree of Cannonus, each one separately; whereas the proposal of the Senate was to judge them all by a single vote. The vote being now taken as between these two proposals, they decided at first in favour of the resolution of Euryptolemus; but when Menecles interposed an objection under oath Apparently questioning the legality of Euryptolemus’ proposal. Under the law such an objection should have suspended the consideration of the matter before the Assembly, but in this case it seems to have had no such result. and a second vote was taken, they decided in favour of that of the Senate. After this they condemned the generals who took part in the battle, eight in all; and the six who were in Athens were put to death. 1.7.35. And not long afterwards the Athenians repented, and they voted that complaints A προβολή was a complaint presented to the Assembly, alleging an offence against the state. The Assembly, acting as a grand jury, might then hold the accused for trial before a court. be brought against any who had deceived the people, that they furnish bondsmen men until such time as they should be brought to 406 B.C. trial, and that Callixeinus be included among them. Complaints were brought against four others also, and they were put into confinement by their bondsmen. But when there broke out afterwards a factional disturbance, in the course of which Cleophon A popular leader of the democratic party. was put to death, these men escaped, before being brought to trial; Callixeinus indeed returned, at the time when the Piraeus party returned to the city, i.e., in the restoration which followed the overthrow of the Thirty Tyrants ( Xen. Hell. 2.4.39-43 ). but he was hated by everybody and died of starvation.
16. Xenophon, Memoirs, 1.1.14 (5th cent. BCE - 4th cent. BCE) 1.1.14. As some madmen have no fear of danger and others are afraid where there is nothing to be afraid of, as some will do or say anything in a crowd with no sense of shame, while others shrink even from going abroad among men, some respect neither temple nor altar nor any other sacred thing, others worship stocks and stones and beasts, so is it, he held, with those who worry with Universal Nature. Some hold that What is is one, others that it is infinite in number: some that all things are in perpetual motion, others that nothing can ever be moved at any time: some that all life is birth and decay, others that nothing can ever be born or ever die.
17. Septuagint, 2 Maccabees, 3.24 (2nd cent. BCE - 2nd cent. BCE) 3.24. But when he arrived at the treasury with his bodyguard, then and there the Sovereign of spirits and of all authority caused so great a manifestation that all who had been so bold as to accompany him were astounded by the power of God, and became faint with terror.'
18. Septuagint, 3 Maccabees, 1.5 (2nd cent. BCE - 2nd cent. BCE) 1.5. And so it came about that the enemy was routed in the action, and many captives also were taken.
19. Josephus Flavius, Jewish Antiquities, 14.242 (1st cent. CE - 1st cent. CE) 14.242. wherein they desire that the Jews may be allowed to observe their Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no command, because they are our friends and confederates, and that nobody may injure them in our provinces. Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet didst thou give order that they should be observed, and informedst us that thou hadst been desired to write this to us about them.
20. Josephus Flavius, Against Apion, 2.263 (1st cent. CE - 1st cent. CE) 2.263. for on what other account was it that Socrates was put to death by them? For certainly, he neither betrayed their city to its enemies, nor was he guilty of any sacrilege with regard to any of their temples; but it was on this account, that he swore certain new oaths, and that he affirmed, either in earnest, or, as some say, only in jest, that a certain demon used to make signs to him [what he should not do]. For these reasons he was condemned to drink poison, and kill himself.
21. Plutarch, Cimon, 13.4 (1st cent. CE - 2nd cent. CE)
22. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE)
23. Statius, Thebais, 12.642 (1st cent. CE - 1st cent. CE)
24. Diogenes Laertius, Lives of The Philosophers, 8.33 (3rd cent. CE - 3rd cent. CE) 8.33. Right has the force of an oath, and that is why Zeus is called the God of Oaths. Virtue is harmony, and so are health and all good and God himself; this is why they say that all things are constructed according to the laws of harmony. The love of friends is just concord and equality. We should not pay equal worship to gods and heroes, but to the gods always, with reverent silence, in white robes, and after purification, to the heroes only from midday onwards. Purification is by cleansing, baptism and lustration, and by keeping clean from all deaths and births and all pollution, and abstaining from meat and flesh of animals that have died, mullets, gurnards, eggs and egg-sprung animals, beans, and the other abstinences prescribed by those who perform rites in the sanctuaries.
25. Macrobius, Saturnalia, 1.18.22 (4th cent. CE - 5th cent. CE)
26. Macrobius, Saturnalia, 1.18.22 (4th cent. CE - 5th cent. CE)
27. Ambrosian Missal 119, Homily On Lazarus, Mary And Martha, 1.115-1.116
28. Demosthenes, Orations, 22.2, 22.27, 24.122, 25.79, 43.57, 59.116
29. Epigraphy, Ig I , 102
30. Epigraphy, Ig I , 102
31. Epigraphy, Ig Ii2, 1635
32. Orphic Hymns., Fragments, 44
33. Papyri, Derveni Papyrus, 6.5-6.10, 7.9, 20.2-20.3
34. Papyri, Bgu, 1211
35. Strabo, Geography, 10.3.11, 10.3.20 10.3.11. In Crete, not only these rites, but in particular those sacred to Zeus, were performed along with orgiastic worship and with the kind of ministers who were in the service of Dionysus, I mean the Satyri. These ministers they called Curetes, young men who executed movements in armour, accompanied by dancing, as they set forth the mythical story of the birth of Zeus; in this they introduced Cronus as accustomed to swallow his children immediately after their birth, and Rhea as trying to keep her travail secret and, when the child was born, to get it out of the way and save its life by every means in her power; and to accomplish this it is said that she took as helpers the Curetes, who, by surrounding the goddess with tambourines and similar noisy instruments and with war-dance and uproar, were supposed to strike terror into Cronus and without his knowledge to steal his child away; and that, according to tradition, Zeus was actually reared by them with the same diligence; consequently the Curetes, either because, being young, that is youths, they performed this service, or because they reared Zeus in his youth (for both explanations are given), were accorded this appellation, as if they were Satyrs, so to speak, in the service of Zeus. Such, then, were the Greeks in the matter of orgiastic worship. 10.3.20. But though the Scepsian, who compiled these myths, does not accept the last statement, on the ground that no mystic story of the Cabeiri is told in Samothrace, still he cites also the opinion of Stesimbrotus the Thasian that the sacred rites in Samothrace were performed in honor of the Cabeiri: and the Scepsian says that they were called Cabeiri after the mountain Cabeirus in Berecyntia. Some, however, believe that the Curetes were the same as the Corybantes and were ministers of Hecate. But the Scepsian again states, in opposition to the words of Euripides, that the rites of Rhea were not sanctioned or in vogue in Crete, but only in Phrygia and the Troad, and that those who say otherwise are dealing in myths rather than in history, though perhaps the identity of the place-names contributed to their making this mistake. For instance, Ida is not only a Trojan, but also a Cretan, mountain; and Dicte is a place in Scepsia and also a mountain in Crete; and Pytna, after which the city Hierapytna was named, is a peak of Ida. And there is a Hippocorona in the territory of Adramyttium and a Hippocoronium in Crete. And Samonium is the eastern promontory of the island and a plain in the territory of Neandria and in that of the Alexandreians.

Subjects of this text:

subject	book bibliographic info
accuser/prosecutor	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
altars,honouring of	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
antiphon	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 224
arginusae	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 219
aristogeiton	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
arthmios	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 224
assault	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
athens	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 219
autopsy,lack of evidence for	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 224
biblical nature,see also deuteronomy,allusions	Schwartz (2008), 2 Maccabees, 259
blow	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
burial,athens vs. s. ant.	Meinel (2015), Pollution and Crisis in Greek Tragedy, 92
cakes (offerings)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
community,civic	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 51
death of dionysus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
decree of kannonos	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 224
deme,purified	Meinel (2015), Pollution and Crisis in Greek Tragedy, 92
democracy,and decrees	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 39
democracy	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 219
demosthenes,burial in	Meinel (2015), Pollution and Crisis in Greek Tragedy, 92
derveni author	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
derveni papyrus,first columns	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
derveni poem	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
deuteronomy 32	Schwartz (2008), 2 Maccabees, 259
documents,and xenophon	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 194
emotions,anger/rage	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 219
emotions,anger management	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 219
erinyes	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
escalation	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
eumenides	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
euryptolemus	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 219
expiation	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
fight	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
gods	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
gods of the underworld	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
hades,terrors of hades	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
heliodorus	Schwartz (2008), 2 Maccabees, 259
hitting	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
homicide/murder,cf. killer,murderer	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
honor	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
honouring the gods,and their altars	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
honouring the gods,and their sanctuaries	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
initiates	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
insult,cf. offense	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
isocrates	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
justice,divine	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 748
killing,of relatives	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
killing	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
knowledge,acquired in the initiation	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
lack of respect for gods'" '162.0_175@proper respect for gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
law,unwritten vs. written	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 748
libations	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
lochites	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
moderation,cf. enkrateia,gentleness,mildness,praotes,sophrosune,temperance	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
mystery cults,in the cities	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
mytilene	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 219
numbers,accuracy of	Schwartz (2008), 2 Maccabees, 259
offerings (bloodless)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
parody	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 219
peace of callias	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 224
peisistratus,peisistratids	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
phrynichos	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 224
politics,counterprosecution	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 51
polynices	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 208
prayers,activities	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
prayers,and charis	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
prayers,and sound thinking	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
probouleuma	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 194
proedroi	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 22
profane	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
proper respect for gods,and honouring the gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
proper respect for gods,and sound thinking	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
proper respect for gods,through prayer	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
prytaneis	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 22
punishments	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
purification,of the deme	Meinel (2015), Pollution and Crisis in Greek Tragedy, 92
religion,and law	Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 65
religious correctness,and sound thinking	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
religious correctness,and stealing sacred things	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
religious correctness	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
remorse	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 219
rites,rituals	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
rival,rivalry,cf. enemy	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
sacrifices' "328.0_135.0@titan's crime"	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
sanctuaries,honouring	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
sanctuaries,robbing of	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 10
sanctuaries	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 10
service to gods'" '162.0_175@sound thinking	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 10
slaves and slavery,and stealing sacred things	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
socrates,see also under eleazar	Schwartz (2008), 2 Maccabees, 259
socrates	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 748; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 219
sound thinking,and stealing sacred things	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
speech,and narrative	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 219
stasis,cf. civil war strategos	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
stealing sacred things,and sound thinking	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
stealing sacred things,causes of	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
strike	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
temple (second),robbery of'	Schwartz (2008), 2 Maccabees, 259
temple robbery	Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 65
theseus	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 208
thucydides	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 194; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 219
titans	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
tragedy,and sound thinking	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175
treason,and burial	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 748
underworld	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
uranus phallus,in ritual	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
vengeance,cf. punishment,revenge,timoria	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
vengeance	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96
voting	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 194
xenophon,burial of traitor in	Meinel (2015), Pollution and Crisis in Greek Tragedy, 92
xenophon	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 208; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 219
λεγόμενα	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
μάγοι	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
ἱερά	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135