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Tiresias: The Ancient Mediterranean Religions Source Database



8490
Anon., Fragments, 16
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Intertexts (texts cited often on the same page as the searched text):

21 results
1. Hebrew Bible, Deuteronomy, 32.9 (9th cent. BCE - 3rd cent. BCE)

32.9. כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃ 32.9. For the portion of the LORD is His people, Jacob the lot of His inheritance."
2. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE)

4.13. כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃ 4.13. For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name."
3. Hesiod, Works And Days, 49, 72-74, 48 (8th cent. BCE - 7th cent. BCE)

48. One’s rudder packed away, live lazily
4. Hesiod, Theogony, 126-127, 129, 131-133, 139, 166, 168, 172, 180-181, 188-195, 200-201, 217, 233, 309, 313, 334, 340, 368, 385, 406, 44, 460, 487, 489-490, 509, 550, 561, 71, 883, 886-893, 904, 914, 923, 928, 937, 969, 973-974, 978, 1018 (8th cent. BCE - 7th cent. BCE)

1018. For he was fearful that she just might bear
5. Homer, Iliad, 1.5, 4.59, 7.478, 14.246, 21.194-21.197 (8th cent. BCE - 7th cent. BCE)

1.5. /The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment 1.5. /from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish 4.59. /For even though I grudge thee, and am fain to thwart their overthrow, I avail naught by my grudging, for truly thou art far the mightier. Still it beseemeth that my labour too be not made of none effect; for I also am a god, and my birth is from the stock whence is thine own, and crooked-counselling Cronos begat me as the most honoured of his daughters 7.478. /and some for slaves; and they made them a rich feast. So the whole night through the long-haired Achaeans feasted, and the Trojans likewise in the city, and their allies; and all night long Zeus, the counsellor, devised them evil, thundering in terrible wise. Then pale fear gat hold of them 14.246. /Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson 21.194. /Wherefore as Zeus is mightier than rivers that murmur seaward, so mightier too is the seed of Zeus than the seed of a river. For lo, hard beside thee is a great River, if so be he can avail thee aught; but it may not be that one should fight with Zeus the son of Cronos. With him doth not even king Achelous vie 21.195. /nor the great might of deep-flowing Ocean, from whom all rivers flow and every sea, and all the springs and deep wells; howbeit even he hath fear of the lightning of great Zeus, and his dread thunder, whenso it crasheth from heaven. 21.196. /nor the great might of deep-flowing Ocean, from whom all rivers flow and every sea, and all the springs and deep wells; howbeit even he hath fear of the lightning of great Zeus, and his dread thunder, whenso it crasheth from heaven. 21.197. /nor the great might of deep-flowing Ocean, from whom all rivers flow and every sea, and all the springs and deep wells; howbeit even he hath fear of the lightning of great Zeus, and his dread thunder, whenso it crasheth from heaven.
6. Homer, Odyssey, 3.261, 14.243, 24.199, 24.444 (8th cent. BCE - 7th cent. BCE)

7. Parmenides, Fragments, 13 (6th cent. BCE - 5th cent. BCE)

8. Euripides, Hippolytus, 443 (5th cent. BCE - 5th cent. BCE)

9. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

51a. Tim. So likewise it is right that the substance which is to be fitted to receive frequently over its whole extent the copies of all things intelligible and eternal should itself, of its own nature, be void of all the forms. Wherefore, let us not speak of her that is the Mother and Receptacle of this generated world, which is perceptible by sight and all the senses, by the name of earth or air or fire or water, or any aggregates or constituents thereof: rather, if we describe her as a Kind invisible and unshaped, all-receptive, and in some most perplexing and most baffling way partaking of the intelligible
10. Longinus, On The Sublime, 9.9 (1st cent. CE - 1st cent. CE)

11. Apuleius, The Golden Ass, 9.21 (2nd cent. CE - 2nd cent. CE)

12. Athenagoras, Apology Or Embassy For The Christians, 8 (2nd cent. CE - 2nd cent. CE)

8. As regards, then, the doctrine that there was from the beginning one God, the Maker of this universe, consider it in this wise, that you may be acquainted with the argumentative grounds also of our faith. If there were from the beginning two or more gods, they were either in one and the same place, or each of them separately in his own. In one and the same place they could not be. For, if they are gods, they are not alike; but because they are uncreated they are unlike: for created things are like their patterns; but the uncreated are unlike, being neither produced from any one, nor formed after the pattern of any one. Hand and eye and foot are parts of one body, making up together one man: is God in this sense one? And indeed Socrates was compounded and divided into parts, just because he was created and perishable; but God is uncreated, and, impassible, and indivisible - does not, therefore, consist of parts. But if, on the contrary, each of them exists separately, since He that made the world is above the things created, and about the things He has made and set in order, where can the other or the rest be? For if the world, being made spherical, is confined within the circles of heaven, and the Creator of the world is above the things created, managing that by His providential care of these, what place is there for the second god, or for the other gods? For he is not in the world, because it belongs to the other; nor about the world, for God the Maker of the world is above it. But if he is neither in the world nor about the world (for all that surrounds it is occupied by this one ), where is he? Is he above the world and [the first] God? In another world, or about another? But if he is in another or about another, then he is not about us, for he does not govern the world; nor is his power great, for he exists in a circumscribed space. But if he is neither in another world (for all things are filled by the other), nor about another (for all things are occupied by the other), he clearly does not exist at all, for there is no place in which he can be. Or what does he do, seeing there is another to whom the world belongs, and he is above the Maker of the world, and yet is neither in the world nor about the world? Is there, then, some other place where he can stand? But God, and what belongs to God, are above him. And what, too, shall be the place, seeing that the other fills the regions which are above the world? Perhaps he exerts a providential care? [By no means.] And yet, unless he does so, he has done nothing. If, then, he neither does anything nor exercises providential care, and if there is not another place in which he is, then this Being of whom we speak is the one God from the beginning, and the sole Maker of the world.
13. Diogenes Laertius, Lives of The Philosophers, 1.5 (3rd cent. CE - 3rd cent. CE)

14. Lactantius, Divine Institutes, 4.8.4 (3rd cent. CE - 4th cent. CE)

15. Origen, Against Celsus, 4.51, 6.22, 6.25 (3rd cent. CE - 3rd cent. CE)

4.51. Celsus appears to me to have heard that there are treatises in existence which contain allegorical explanations of the law of Moses. These however, he could not have read; for if he had he would not have said: The allegorical explanations, however, which have been devised are much more shameful and absurd than the fables themselves, inasmuch as they endeavour to unite with marvellous and altogether insensate folly things which cannot at all be made to harmonize. He seems to refer in these words to the works of Philo, or to those of still older writers, such as Aristobulus. But I conjecture that Celsus has not read their books, since it appears to me that in many passages they have so successfully hit the meaning (of the sacred writers), that even Grecian philosophers would have been captivated by their explanations; for in their writings we find not only a polished style, but exquisite thoughts and doctrines, and a rational use of what Celsus imagines to be fables in the sacred writings. I know, moreover, that Numenius the Pythagorean- a surpassingly excellent expounder of Plato, and who held a foremost place as a teacher of the doctrines of Pythagoras - in many of his works quotes from the writings of Moses and the prophets, and applies to the passages in question a not improbable allegorical meaning, as in his work called Epops, and in those which treat of Numbers and of Place. And in the third book of his dissertation on The Good, he quotes also a narrative regarding Jesus - without, however, mentioning His name - and gives it an allegorical signification, whether successfully or the reverse I may state on another occasion. He relates also the account respecting Moses, and Jannes, and Jambres. But we are not elated on account of this instance, though we express our approval of Numenius, rather than of Celsus and other Greeks, because he was willing to investigate our histories from a desire to acquire knowledge, and was (duly) affected by them as narratives which were to be allegorically understood, and which did not belong to the category of foolish compositions. 6.22. After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them. For in the latter there is a representation of the two heavenly revolutions - of the movement, viz., of the fixed stars, and of that which take place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the 'lead' the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun - thus imitating the different colors of the two latter. He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these - whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them - why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Ægina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras? 6.25. In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called Leviathan. This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; for we find in the Psalms: In wisdom have You made all things: the earth is full of Your creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which You have formed to play therein. Instead of the word dragon, the term leviathan is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named Behemoth, placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus. Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of valley, with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed Geenna, or the valley of Ennom, was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: The Lord comes like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver and of gold.
16. Plotinus, Enneads, 3.1.8 (3rd cent. CE - 3rd cent. CE)

17. Macrobius, Saturnalia, 1.17.42 (4th cent. CE - 5th cent. CE)

18. Macrobius, Saturnalia, 1.17.42 (4th cent. CE - 5th cent. CE)

19. Orphic Hymns., Argonautica, 15-16, 14

20. Orphic Hymns., Fragments, 12, 14, 149, 15, 154, 17-18, 243, 31, 8, 10

21. Papyri, Derveni Papyrus, 12.7, 13.4, 13.7-13.9, 21.5, 21.7, 23.1, 23.4-23.5, 23.9-23.10



Subjects of this text:

subject book bibliographic info
achelous Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 121
aggregation (in cosmogony) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 121
air Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 121
aither, ejaculation of aither by uranus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 116
aphrodite urania Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58
aphrodites birth by the ejaculation of zeus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58
aphrodites births Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58
as phallus (that of uranus) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 116, 121
athena Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58, 63
cosmogony Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 59
cronus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58, 59, 63, 116
demeter Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58
demiurge Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 64
derveni author Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 116, 121
derveni papyrus deJauregui, Orphism and Christianity in Late Antiquity (2010), 192, 302, 305
derveni poem Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 63, 116
derveni poet Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 59
earth Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58, 59, 121
egg, cosmic Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 64
egypt deJauregui, Orphism and Christianity in Late Antiquity (2010), 192, 305
eros Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58
fate (εἱμαρμένη), hermetics on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 177
gaia Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58, 59
gnostic/ gnosticism deJauregui, Orphism and Christianity in Late Antiquity (2010), 192, 309
gnostics/gnosticism, on matter (ὕλη) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 177
gnostics/gnosticism, on possibility (τὸ δυνατόν) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 177
gnostics/gnosticism Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 177
gnōsis, knowledge (γνῶσις) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 177
gods, births of the gods Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58, 59, 63, 121
gods, hermetics on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 177
gods Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58, 59, 63, 116, 121
gods as elements, names of the gods Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58
gods as elements, olympian gods Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58
gregory of nyssa, and gnosticism Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 177
gregory of nyssa, hermetics/hermetism/hermetic corpus Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 177
gregory of nyssa, on fate (εἱμαρμένη) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 177
gregory of nyssa, on gnōsis, knowledge (γνῶσις) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 177
gregory of nyssa, on gods Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 177
gregory of nyssa, on providence (πρόνοια) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 177
hades (god) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58
harmonia Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58
heat Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 121
heaven Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 116
hera Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58
hesiod Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58, 59, 63, 121
hestia Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58
homer Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 63
hymn to zeus (orphic) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 59
identified with zeus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 116, 121
irenaeus Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 64
kingship, divine Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 63
matter (ὕλη), gnostics on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 177
metis Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 59, 63, 116, 121
mithraism deJauregui, Orphism and Christianity in Late Antiquity (2010), 309
monotheism deJauregui, Orphism and Christianity in Late Antiquity (2010), 192
moon Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 121
music deJauregui, Orphism and Christianity in Late Antiquity (2010), 309
neoplatonism Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 64
night (goddess) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 116
nomos deJauregui, Orphism and Christianity in Late Antiquity (2010), 309
oaths deJauregui, Orphism and Christianity in Late Antiquity (2010), 305
oceanus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58, 59, 121
oracles (chaldean) deJauregui, Orphism and Christianity in Late Antiquity (2010), 192
oracles (sibylline) deJauregui, Orphism and Christianity in Late Antiquity (2010), 192
orpheus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 63, 116, 121
orphic, orphism Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 64
particles (in cosmogony) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 116, 121
peitho (persuasion) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58
persephone Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 63
phanes Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 116; Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 64
phanes / protogonos deJauregui, Orphism and Christianity in Late Antiquity (2010), 192
plagiarism deJauregui, Orphism and Christianity in Late Antiquity (2010), 192
plato / (neo-)platonism deJauregui, Orphism and Christianity in Late Antiquity (2010), 302, 305, 309, 315
platonizing sethians Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 64
pneuma deJauregui, Orphism and Christianity in Late Antiquity (2010), 302
pontus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 59
poseidon Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58
possibility, possible (δυνατόν), gnostics on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 177
protogonos Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 64
protogonos (orphic god) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58, 59, 63, 116
protophanes Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 64
rhapsodies deJauregui, Orphism and Christianity in Late Antiquity (2010), 302, 309, 315
rhapsodies (orphic poem) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58
rhea Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 59
rivers (in theogony) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 121
selene Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 59
sethians' Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 64
sibyl deJauregui, Orphism and Christianity in Late Antiquity (2010), 192
sky Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58
stars (in cosmogony and theogony) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 121
stoicism deJauregui, Orphism and Christianity in Late Antiquity (2010), 192
sun Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 116, 121; deJauregui, Orphism and Christianity in Late Antiquity (2010), 305
swallowing, cronus swallowing of his children Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 63
swallowing, zeus swallowing of metis Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 59, 63
swallowing, zeus swallowing of protogonos Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 59, 63
swallowing, zeus swallowing of the phallus of uranus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 116, 121
syncretism deJauregui, Orphism and Christianity in Late Antiquity (2010), 192
tethys Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 59
theogonies deJauregui, Orphism and Christianity in Late Antiquity (2010), 302, 305
theology Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 63
time (in cosmogony) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 121
underworld Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58
uranus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58, 59, 116, 121
uranus phallus, as cosmogonic principle Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 121
uranus phallus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58, 116, 121
voluntary (ἑκών, ἑκούσιος, voluntarius), gnostics on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 177
zeus, as ἀήρ and νοῦς Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 116, 121
zeus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58, 59, 63, 116, 121; deJauregui, Orphism and Christianity in Late Antiquity (2010), 192, 302, 305, 309, 315
zeus alone (μοῦνος) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 63
zeus as king Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 63
zeus mind Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 59
zeus new creation of the world Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58, 63
zeus pregnancy Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 116
αἰδοῖον, as venerable (epithet of protogonos) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 63
θόρνηι Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 58
νοῦς-ἀήρ Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 116
νοῦς (allegory of zeus) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 116, 121
ἐόντα, τὰ (the things-that-are) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 116