The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

All subjects (including unvalidated):

subject	book bibliographic info
feature, nilus, architectural	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 42
feature, of ancient life, doxography, familiar	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 256
feature, of dystopian apocalypticism, gender, disruption of as	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 173
feature, of eros, beauty, not a	Osborne (1996), Eros Unveiled: Plato and the God of Love. 92, 102, 104, 105
feature, of eros, lack, but a	Osborne (1996), Eros Unveiled: Plato and the God of Love. 99, 101, 102, 103, 113, 114
feature, of nile river, best	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 51
feature, of provident gods, lack, not a	Osborne (1996), Eros Unveiled: Plato and the God of Love. 173
feature, of the beloved, power, as a	Osborne (1996), Eros Unveiled: Plato and the God of Love. 21, 137
feature, of the ecstatic love of god, providence, but in dionysius a	Osborne (1996), Eros Unveiled: Plato and the God of Love. 194, 195, 196, 197
feature, parallelism, stylistic	Merz and Tieleman (2012), Ambrosiaster's Political Theology, 158, 206
feature, plot, oath as plot	Fletcher (2012), Performing Oaths in Classical Greek Drama, 7, 11, 12, 13, 14, 18, 22, 26, 31, 34, 38, 39, 45, 54, 71, 116, 125, 144, 178, 187, 190
feature, signa, onomastic	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 451, 452
featured, in o my awesome one, are you still distraught?, abraham ibn ezra, male voice	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 58
featured, in qedushta shir ha-shirim, anonymous, elijah	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 161, 164, 165, 166, 167, 168, 169
featured, in the anonymous qedushta shir ha-shirim, torah	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 161, 162, 168, 169, 170, 171
features, ambrose of milan, stylistic	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 392
features, ancestry, ethnicity, common	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 20, 25, 82, 84, 95, 98, 137, 138, 143, 148, 151, 156, 188, 199, 206, 212, 221, 228, 243
features, anthropological laws, plato, substantial turn, middle-mixed constitution	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96
features, associations link architecture and architectural to	Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 119, 120, 255, 257
features, associations position outside of constitutional political	Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 6, 8
features, at birth, beautiful, noahs	Stuckenbruck (2007), 1 Enoch 91-108, 622, 623, 628, 650
features, comic targets and topics, bodily	Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 42, 84, 110
features, composition, laws, plato, formal	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 14, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 63, 92, 122
features, consistency, of grammatical	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 54
features, culture, ethnicity, common	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 7, 14, 15, 25, 81, 97, 135, 137, 148, 150, 155, 199, 202, 209, 212
features, customs, ethnicity, common	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 15, 31, 60, 65, 87, 120, 137, 155, 195, 228
features, double dreams and visions, differing use of natural	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 317, 319
features, dreams and visions, repeated internal	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 85, 166, 176, 183, 186, 204, 211, 212, 213
features, essenes, historically verifiable essene	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 196, 197, 198, 199, 200, 342
features, exilarch, persianized	Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 131
features, facial	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 51, 52, 143, 213
features, for, alternative source-critical explanations, relevance of fable	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 480, 481, 482, 483, 484, 485, 486, 487, 488, 489, 490
features, historical memories, ethnicity, common	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 25, 78, 82, 83, 87, 89, 90, 131, 133, 134, 150, 195, 199, 202, 206, 212, 220, 227, 243
features, homeland, ethnicity, common	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 7, 80, 84, 98, 138, 147, 150, 155, 199, 209, 215, 219, 227, 228, 243
features, in de re rustica, bucolic	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 139, 140, 141, 142, 143, 144, 159, 166, 167, 168
features, in de re rustica, varro, bucolic	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 139, 140, 141, 142, 143, 144, 154, 155, 159, 166, 167, 168
features, in de re rustica, varro, epic	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 118, 140, 141, 142, 143, 153, 154, 155, 159, 168
features, inherited	van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 265
features, innate, vs. acquired	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 169
features, language, ethnicity, common	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 135, 139, 148, 195, 199, 228
features, laws, plato, formal composition, as a handbook	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 31, 190
features, laws, plato, formal composition, focal centers	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 32, 56, 58
features, laws, plato, formal composition, implicitness	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 29
features, laws, plato, formal composition, ringcomposition	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 30, 141
features, laws, plato, formal composition, style	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 14, 107, 183
features, multiple sanctifying	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 241, 349
features, of augustana collection, aesthetic	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 462, 463, 464
features, of catalogic discourse, key	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 134, 135
features, of circumcision, physical	Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 224, 273, 275
features, of cognition	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 229
features, of collection, phaedrus, aesthetic	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 460, 461, 462
features, of community, four	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 24, 25, 26, 27
features, of day, night/nighttime, replaced by	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 1
features, of de abrahamo, unique	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 73, 74
features, of demonstration, key	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 1
features, of eye, structures and	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 68, 69, 70, 72, 73
features, of fable aesthetic collections, deliberate arrangements in	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 460, 461, 462, 463, 464, 465, 466, 467
features, of fable aesthetic collections, thematic links in	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 460, 461, 462, 463, 464, 465, 466, 467
features, of fable aesthetic collections, twin fables	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 460
features, of fable collections, aesthetic	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 460, 461, 462, 463, 464, 465, 466, 467, 468, 469, 470, 471, 472, 473, 474, 475, 476, 477
features, of figural reading, basic	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 87
features, of geometry, logical	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 249, 250
features, of his heresiology, martyr, justin distinctive	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 59, 60, 61, 62, 63, 64, 65, 66
features, of hodos, key	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 143
features, of list	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 131
features, of lukan fable collection, aesthetic	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 467, 468, 469, 470, 471, 472, 473, 474, 475, 476, 477
features, of martyrdom literary narratives, jewish vs. christian	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 406, 410
features, of martyrdom narratives, literary	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 11
features, of midrash, dead sea scrolls, missing	Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 35
features, of minim stories, in the babylonian talmud, common	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 3, 4, 25, 43, 187
features, of performance	Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 74
features, of piyyut, piyyutim, poetic	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 7, 42
features, of salvation, apocalyptic	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 10, 11, 12
features, of schema	Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 60
features, of series	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 131
features, of style of thucydides, general	Joho (2022), Style and Necessity in Thucydides, 25
features, of temperament, psychological	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 247, 249, 258
features, of temple of jerusalem, sabbath, transfer of	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 246, 247, 248, 249
features, of texts, sensible	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 237
features, of the collection, babrius, aesthetic	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 464, 465, 466
features, of the laws, mythical	Segev (2017), Aristotle on Religion, 81
features, of the world, erga, engineered works, and the distinction between humanmade and natural	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 32, 33
features, of yotzer shir ha-shirim yotzer or blessing, distinctive	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 391, 392
features, ovid, hymnal	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 312
features, proper name, ethnicity, common	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 5, 78, 83, 86, 88, 91, 94, 96, 129, 132, 135, 139, 148, 153, 156, 191, 192, 194, 196, 200, 205, 207, 210, 216, 222, 227, 243
features, pseudepigrapha, christian signature	Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 80, 81, 82, 83, 84, 85, 96, 97
features, pseudepigrapha, jewish signature	Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 83
features, religion, ethnicity, common	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 83, 84, 193, 199, 200, 228
features, solidarity, ethnicity, common	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 7, 14, 195
features, with cultic song, epinikion, shared	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 3, 94, 157, 158, 185, 384, 385
featuring, animals, combat scenes	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 230
featuring, animals, entertainment	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 230
featuring, gods, dreams, in egypt, earliest dreams	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 33, 82, 83, 84, 85, 86
featuring, in mary, mother of jesus, leontius’ sermons, not	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 566
featuring, in sermons of leontius, presbyter of constantinople, mary not	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 566
featuring, incubation, literary and sub-literary works, egypt, greek, possible narrative	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 99
featuring, local myth, panhellenic ritual	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 181, 182, 183, 184, 185, 186, 188, 190, 193, 194, 195, 196, 199, 200, 201, 202, 203, 207, 208, 209, 212, 213, 214, 215, 216, 217, 222
featuring, of diet in his ethnographic descriptions, diodorus siculus	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 92, 93
featuring, prayer to sarapis and isis, dreams, in egypt	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 622, 623
featuring, priest, thotortaios, son of pachoy, servant at karnak, dream	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 497, 499, 500, 501
featuring, telesphoros, caracalla, coinage	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 684

List of validated texts:

9 validated results for "features"

1. Hebrew Bible, Genesis, 12.14-12.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • De Abrahamo, unique features of • ethnicity (common features), ancestry • ethnicity (common features), culture • ethnicity (common features), language • ethnicity (common features), proper name

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 148

sup>
12.14 וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ ^12.15 וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃'' None

sup>
12.14 And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. ^12.15 And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.'' None

2. Herodotus, Histories, 7.10 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dreams and visions, repeated internal features • Nile River,, best feature of

Found in books: Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 51; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 212

sup>
7.10 Μαρδόνιος μὲν τοσαῦτα ἐπιλεήνας τὴν Ξέρξεω γνώμην ἐπέπαυτο· σιωπώντων δὲ τῶν ἄλλων Περσέων καὶ οὐ τολμώντων γνώμην ἀποδείκνυσθαι ἀντίην τῇ προκειμένῃ, Ἀρτάβανος ὁ Ὑστάσπεος, πάτρως ἐὼν Ξέρξῃ, τῷ δὴ καὶ πίσυνος ἐὼν ἔλεγε τάδε. ^7.10 “ἀλλʼ εἰ δὴ δεῖ γε πάντως ἐπὶ τοὺς ἄνδρας τούτους στρατεύεσθαι, φέρε, βασιλεὺς μὲν αὐτὸς ἐν ἤθεσι τοῖσι Περσέων μενέτω, ἡμέων δὲ ἀμφοτέρων παραβαλλομένων τὰ τέκνα, στρατηλάτεε αὐτὸς σὺ ἐπιλεξάμενός τε ἄνδρας τοὺς ἐθέλεις καὶ λαβὼν στρατιὴν ὁκόσην τινὰ βούλεαι. καὶ ἢν μὲν τῇ σὺ λέγεις ἀναβαίνῃ βασιλέι τὰ πρήγματα, κτεινέσθων οἱ ἐμοὶ παῖδες, πρὸς δὲ αὐτοῖσι καὶ ἐγώ· ἢν δὲ τῇ ἐγὼ προλέγω, οἱ σοὶ ταῦτα πασχόντων, σὺν δέ σφι καὶ σύ, ἢν ἀπονοστήσῃς. εἰ δὲ ταῦτα μὲν ὑποδύνειν οὐκ ἐθελήσεις, σὺ δὲ πάντως στράτευμα ἀνάξεις ἐπὶ τὴν Ἑλλάδα, ἀκούσεσθαι τινὰ φημὶ τῶν αὐτοῦ τῇδε ὑπολειπομένων Μαρδόνιον, μέγα τι κακὸν ἐξεργασάμενον Πέρσας, ὑπὸ κυνῶν τε καὶ ὀρνίθων διαφορεύμενον ἤ κου ἐν γῇ τῇ Ἀθηναίων ἢ σέ γε ἐν τῇ Λακεδαιμονίων, εἰ μὴ ἄρα καὶ πρότερον κατʼ ὁδόν, γνόντα ἐπʼ οἵους ἄνδρας ἀναγινώσκεις στρατεύεσθαι βασιλέα.”^7.10 “ἐγὼ δὲ οὐδεμιῇ σοφίῃ οἰκηίῃ αὐτὸς ταῦτα συμβάλλομαι, ἀλλʼ οἷον κοτὲ ἡμέας ὀλίγου ἐδέησε καταλαβεῖν πάθος, ὅτε πατὴρ σὸς ζεύξας Βόσπορον τὸν Θρηίκιον, γεφυρώσας δὲ ποταμὸν Ἴστρον διέβη ἐπὶ Σκύθας. τότε παντοῖοι ἐγένοντο Σκύθαι δεόμενοι Ἰώνων λῦσαι τὸν πόρον, τοῖσι ἐπετέτραπτο ἡ φυλακὴ τῶν γεφυρέων τοῦ Ἴστρου. καὶ τότε γε Ἱστιαῖος ὁ Μιλήτου τύραννος εἰ ἐπέσπετο τῶν ἄλλων τυράννων τῇ γνώμῃ μηδὲ ἠναντιώθη, διέργαστο ἂν τὰ Περσέων πρήγματα. καίτοι καὶ λόγῳ ἀκοῦσαι δεινόν, ἐπʼ ἀνδρί γε ἑνὶ πάντα τὰ βασιλέος πρήγματα γεγενῆσθαι.” ^7.10 “ἐπειχθῆναι μέν νυν πᾶν πρῆγμα τίκτει σφάλματα, ἐκ τῶν ζημίαι μεγάλαι φιλέουσι γίνεσθαι· ἐν δὲ τῷ ἐπισχεῖν ἔνεστι ἀγαθά, εἰ μὴ παραυτίκα δοκέοντα εἶναι, ἀλλʼ ἀνὰ χρόνον ἐξεύροι τις ἄν.” ^7.10 “ζεύξας φῂς τὸν Ἑλλήσποντον ἐλᾶν στρατὸν διὰ τῆς Εὐρώπης ἐς τὴν Ἑλλάδα. καὶ δὴ καὶ συνήνεικέ σε ἤτοι κατὰ γῆν ἢ καὶ κατὰ θάλασσαν ἑσσωθῆναι, ἢ καὶ κατʼ ἀμφότερα· οἱ γὰρ ἄνδρες λέγονται εἶναι ἄλκιμοι, πάρεστι δὲ καὶ σταθμώσασθαι, εἰ στρατιήν γε τοσαύτην σὺν Δάτι καὶ Ἀρταφρένεϊ ἐλθοῦσαν ἐς τὴν Ἀττικὴν χώρην μοῦνοι Ἀθηναῖοι διέφθειραν. οὔκων ἀμφοτέρῃ σφι ἐχώρησε. ἀλλʼ ἢν τῇσι νηυσὶ ἐμβάλωσι καὶ νικήσαντες ναυμαχίῃ πλέωσι ἐς τὸν Ἑλλήσποντον καὶ ἔπειτα λύσωσι τὴν γέφυραν, τοῦτο δὴ βασιλεῦ γίνεται δεινόν.” ^7.10 “ὁρᾷς τὰ ὑπερέχοντα ζῷα ὡς κεραυνοῖ ὁ θεὸς οὐδὲ ἐᾷ φαντάζεσθαι, τὰ δὲ σμικρὰ οὐδέν μιν κνίζει· ὁρᾷς δὲ ὡς ἐς οἰκήματα τὰ μέγιστα αἰεὶ καὶ δένδρεα τὰ τοιαῦτα ἀποσκήπτει τὰ βέλεα· φιλέει γὰρ ὁ θεὸς τὰ ὑπερέχοντα πάντα κολούειν. οὕτω δὲ καὶ στρατὸς πολλὸς ὑπὸ ὀλίγου διαφθείρεται κατὰ τοιόνδε· ἐπεάν σφι ὁ θεὸς φθονήσας φόβον ἐμβάλῃ ἢ βροντήν, διʼ ὦν ἐφθάρησαν ἀναξίως ἑωυτῶν. οὐ γὰρ ἐᾷ φρονέειν μέγα ὁ θεὸς ἄλλον ἢ ἑωυτόν.” ^7.10 “σοὶ μὲν δὴ ταῦτα ὦ βασιλεῦ συμβουλεύω· σὺ δέ, ὦ παῖ Γοβρύεω Μαρδόνιε, παῦσαι λέγων λόγους ματαίους περὶ Ἑλλήνων οὐκ ἐόντων ἀξίων φλαύρως ἀκούειν. Ἕλληνας γὰρ διαβάλλων ἐπαείρεις αὐτὸν βασιλέα στρατεύεσθαι· αὐτοῦ δὲ τούτου εἵνεκα δοκέεις μοι πᾶσαν προθυμίην ἐκτείνειν. μή νυν οὕτω γένηται. διαβολὴ γὰρ ἐστὶ δεινότατον· ἐν τῇ δύο μὲν εἰσὶ οἱ ἀδικέοντες, εἷς δὲ ὁ ἀδικεόμενος. ὁ μὲν γὰρ διαβάλλων ἀδικέει οὐ παρεόντι κατηγορέων, ὁ δὲ ἀδικέει ἀναπειθόμενος πρὶν ἢ ἀτρεκέως ἐκμάθῃ· ὁ δὲ δὴ ἀπεὼν τοῦ λόγου τάδε ἐν αὐτοῖσι ἀδικέεται, διαβληθείς τε ὑπὸ τοῦ ἑτέρου καὶ νομισθεὶς πρὸς τοῦ ἑτέρου κακὸς εἶναι.” ^7.10 “σὺ ὦν μὴ βούλευ ἐς κίνδυνον μηδένα τοιοῦτον ἀπικέσθαι μηδεμιῆς ἀνάγκης ἐούσης, ἀλλὰ ἐμοὶ πείθευ. νῦν μὲν τὸν σύλλογον τόνδε διάλυσον· αὖτις δέ, ὅταν τοι δοκέῃ, προσκεψάμενος ἐπὶ σεωυτοῦ προαγόρευε τά τοι δοκέει εἶναι ἄριστα. τὸ γὰρ εὖ βουλεύεσθαι κέρδος μέγιστον εὑρίσκω ἐόν· εἰ γὰρ καὶ ἐναντιωθῆναί τι θέλει, βεβούλευται μὲν οὐδὲν ἧσσον εὖ, ἕσσωται δὲ ὑπὸ τῆς τύχης τὸ βούλευμα· ὁ δὲ βουλευσάμενος αἰσχρῶς, εἴ οἱ ἡ τύχη ἐπίσποιτο, εὕρημα εὕρηκε, ἧσσον δὲ οὐδέν οἱ κακῶς βεβούλευται.” ^7.10 “ὦ βασιλεῦ, μὴ λεχθεισέων μὲν γνωμέων ἀντιέων ἀλλήλῃσι οὐκ ἔστι τὴν ἀμείνω αἱρεόμενον ἑλέσθαι, ἀλλὰ δεῖ τῇ εἰρημένῃ χρᾶσθαι, λεχθεισέων δὲ ἔστι, ὥσπερ τὸν χρυσὸν τὸν ἀκήρατον αὐτὸν μὲν ἐπʼ ἑωυτοῦ οὐ διαγινώσκομεν, ἐπεὰν δὲ παρατρίψωμεν ἄλλῳ χρυσῷ, διαγινώσκομεν τὸν ἀμείνω. ἐγὼ δὲ καὶ πατρὶ τῷ σῷ, ἀδελφεῷ δὲ ἐμῷ Δαρείῳ ἠγόρευον μὴ στρατεύεσθαι ἐπὶ Σκύθας, ἄνδρας οὐδαμόθι γῆς ἄστυ νέμοντας. ὁ δὲ ἐλπίζων Σκύθας τοὺς νομάδας καταστρέψεσθαι ἐμοί τε οὐκ ἐπείθετο, στρατευσάμενός τε πολλοὺς καὶ ἀγαθοὺς τῆς στρατιῆς ἀποβαλὼν ἀπῆλθε. σὺ δὲ ὦ βασιλεῦ μέλλεις ἐπʼ ἄνδρας στρατεύεσθαι πολλὸν ἀμείνονας ἢ Σκύθας, οἳ κατὰ θάλασσάν τε ἄριστοι καὶ κατὰ γῆν λέγονται εἶναι. τὸ δὲ αὐτοῖσι ἔνεστι δεινόν, ἐμὲ σοὶ δίκαιον ἐστὶ φράζειν.” ' None

sup>
7.10 Thus Mardonius smoothed Xerxes' resolution and stopped. The rest of the Persians held their peace, not daring to utter any opinion contrary to what had been put forward; then Artabanus son of Hystaspes, the king's uncle, spoke. Relying on his position, he said, ,“O king, if opposite opinions are not uttered, it is impossible for someone to choose the better; the one which has been spoken must be followed. If they are spoken, the better can be found; just as the purity of gold cannot be determined by itself, but when gold is compared with gold by rubbing, we then determine the better. ,Now I advised Darius, your father and my brother, not to lead his army against the Scythians, who have no cities anywhere to dwell in. But he hoped to subdue the nomadic Scythians and would not obey me; he went on the expedition and returned after losing many gallant men from his army. ,You, O king, are proposing to lead your armies against far better men than the Scythians—men who are said to be excellent warriors by sea and land. It is right that I should show you what danger there is in this. ,You say that you will bridge the Hellespont and march your army through Europe to Hellas. Now suppose you happen to be defeated either by land or by sea, or even both; the men are said to be valiant, and we may well guess that it is so, since the Athenians alone destroyed the great army that followed Datis and Artaphrenes to Attica. ,Suppose they do not succeed in both ways; but if they attack with their ships and prevail in a sea-fight, and then sail to the Hellespont and destroy your bridge, that, O king, is the hour of peril. ,It is from no wisdom of my own that I thus conjecture; it is because I know what disaster once almost overtook us, when your father, making a highway over the Thracian Bosporus and bridging the river Ister, crossed over to attack the Scythians. At that time the Scythians used every means of entreating the Ionians, who had been charged to guard the bridges of the Ister, to destroy the way of passage. ,If Histiaeus the tyrant of Miletus had consented to the opinion of the other tyrants instead of opposing it, the power of Persia would have perished. Yet it is dreadful even in the telling, that one man should hold in his hand all the king's fortunes. ,So do not plan to run the risk of any such danger when there is no need for it. Listen to me instead: for now dismiss this assembly; consider the matter by yourself and, whenever you so please, declare what seems best to you. ,A well-laid plan is always to my mind most profitable; even if it is thwarted later, the plan was no less good, and it is only chance that has baffled the design; but if fortune favor one who has planned poorly, then he has gotten only a prize of chance, and his plan was no less bad. ,You see how the god smites with his thunderbolt creatures of greatness and does not suffer them to display their pride, while little ones do not move him to anger; and you see how it is always on the tallest buildings and trees that his bolts fall; for the god loves to bring low all things of surpassing greatness. Thus a large army is destroyed by a smaller, when the jealous god sends panic or the thunderbolt among them, and they perish unworthily; for the god suffers pride in none but himself. ,Now haste is always the parent of failure, and great damages are likely to arise; but in waiting there is good, and in time this becomes clear, even though it does not seem so in the present. ,This, O king, is my advice to you. But you, Mardonius son of Gobryas, cease your foolish words about the Greeks, for they do not deserve to be maligned. By slandering the Greeks you incite the king to send this expedition; that is the end to which you press with all eagerness. Let it not be so. ,Slander is a terrible business; there are two in it who do wrong and one who suffers wrong. The slanderer wrongs another by accusing an absent man, and the other does wrong in that he is persuaded before he has learned the whole truth; the absent man does not hear what is said of him and suffers wrong in the matter, being maligned by the one and condemned by the other. ,If an army must by all means be sent against these Greeks, hear me now: let the king himself remain in the Persian land, and let us two stake our children's lives upon it; you lead out the army, choosing whatever men you wish and taking as great an army as you desire. ,If the king's fortunes fare as you say, let my sons be slain, and myself with them; but if it turns out as I foretell, let your sons be so treated, and you likewise, if you return. ,But if you are unwilling to submit to this and will at all hazards lead your army overseas to Hellas, then I think that those left behind in this place will hear that Mardonius has done great harm to Persia, and has been torn apart by dogs and birds in the land of Athens or of Lacedaemon, if not even before that on the way there; and that you have learned what kind of men you persuade the king to attack.” "" None

3. Anon., 1 Enoch, 98.2, 104.6-104.7 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Pseudepigrapha, Christian signature features • ethnicity (common features), proper name • gender, disruption of, as feature of dystopian apocalypticism

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 173; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 74; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 86

sup>
98.2 For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water. ^104.6 judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them, ^104.7 but keep afar from their violence; for ye shall become companions of the hosts of heaven. And, although ye sinners say: \' All our sins shall not be searched out and be written down, nevertheless"'' None

4. Septuagint, Ecclesiasticus (Siracides), 9.3 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • ethnicity (common features), ancestry • ethnicity (common features), homeland • ethnicity (common features), religion • parallelism (stylistic feature)

Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 158; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 84

sup>
9.3 Do not go to meet a loose woman,lest you fall into her snares.'' None

5. New Testament, Matthew, 5.18, 7.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Martyr, Justin, distinctive features of his heresiology • Texts, sensible features of • alternative source-critical explanations, relevance of fable features for • minim stories, in the Babylonian Talmud, common features of

Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 62, 63; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 237; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 482

sup>
5.18 ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κερέα οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου ἕως ἂν πάντα γένηται. ^7.24 Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους τούτους καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν.'' None

sup>
5.18 For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. ^7.24 "Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. '' None

6. Tacitus, Annals, 15.42 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Nilus, architectural feature • eye, structures and features of

Found in books: Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 69, 70; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 42

sup>
15.42 Ceterum Nero usus est patriae ruinis extruxitque domum in qua haud proinde gemmae et aurum miraculo essent, solita pridem et luxu vulgata, quam arva et stagna et in modum solitudinum hinc silvae inde aperta spatia et prospectus, magistris et machinatoribus Severo et Celere, quibus ingenium et audacia erat etiam quae natura denegavisset per artem temptare et viribus principis inludere. namque ab lacu Averno navigabilem fossam usque ad ostia Tiberina depressuros promiserant squalenti litore aut per montis adversos. neque enim aliud umidum gignendis aquis occurrit quam Pomptinae paludes: cetera abrupta aut arentia ac, si perrumpi possent, intolerandus labor nec satis causae. Nero tamen, ut erat incredibilium cupitor, effodere proxima Averno iuga conisus est; manentque vestigia inritae spei.'' None

sup>
15.42 \xa0However, Nero turned to account the ruins of his fatherland by building a palace, the marvels of which were to consist not so much in gems and gold, materials long familiar and vulgarized by luxury, as in fields and lakes and the air of solitude given by wooded ground alternating with clear tracts and open landscapes. The architects and engineers were Severus and Celer, who had the ingenuity and the courage to try the force of art even against the veto of nature and to fritter away the resources of a Caesar. They had undertaken to sink a navigable canal running from Lake Avernus to the mouths of the Tiber along a desolate shore or through intervening hills; for the one district along the route moist enough to yield a supply of water is the Pomptine Marsh; the rest being cliff and sand, which could be cut through, if at all, only by intolerable exertions for which no sufficient motive existed. None the less, Nero, with his passion for the incredible, made an effort to tunnel the height nearest the Avernus, and some evidences of that futile ambition survive. <'' None

7. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dreams and visions, repeated internal features • Panhellenic ritual, featuring local myth

Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 217; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 186

8. Justin, Dialogue With Trypho, 80.3-80.4 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Essenes, historically verifiable Essene features • Martyr, Justin, distinctive features of his heresiology

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 59, 66; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 197

sup>
80.3 The opinion of Justin with regard to the reign of a thousand years. Several Catholics reject it Trypho: I remarked to you sir, that you are very anxious to be safe in all respects, since you cling to the Scriptures. But tell me, do you really admit that this place, Jerusalem, shall be rebuilt; and do you expect your people to be gathered together, and made joyful with Christ and the patriarchs, and the prophets, both the men of our nation, and other proselytes who joined them before your Christ came? Or have you given way, and admitted this in order to have the appearance of worsting us in the controversies? Justin: I am not so miserable a fellow, Trypho, as to say one thing and think another. I admitted to you formerly, that I and many others are of this opinion, and believe that such will take place, as you assuredly are aware; but, on the other hand, I signified to you that many who belong to the pure and pious faith, and are true Christians, think otherwise. Moreover, I pointed out to you that some who are called Christians, but are godless, impious heretics, teach doctrines that are in every way blasphemous, atheistical, and foolish. But that you may know that I do not say this before you alone, I shall draw up a statement, so far as I can, of all the arguments which have passed between us; in which I shall record myself as admitting the very same things which I admit to you. For I choose to follow not men or men's doctrines, but God and the doctrines delivered by Him. For if you have fallen in with some who are called Christians, but who do not admit this truth, and venture to blaspheme the God of Abraham, and the God of Isaac, and the God of Jacob; who say there is no resurrection of the dead, and that their souls, when they die, are taken to heaven; do not imagine that they are Christians, even as one, if he would rightly consider it, would not admit that the Sadducees, or similar sects of Genistæ, Meristæ, Galilæans, Hellenists, Pharisees, Baptists, are Jews (do not hear me impatiently when I tell you what I think), but are only called Jews and children of Abraham, worshipping God with the lips, as God Himself declared, but the heart was far from Him. But I and others, who are right-minded Christians on all points, are assured that there will be a resurrection of the dead, and a thousand years in Jerusalem, which will then be built, adorned, and enlarged, as the prophets Ezekiel and Isaiah and others declare." "^80.4 The opinion of Justin with regard to the reign of a thousand years. Several Catholics reject it Trypho: I remarked to you sir, that you are very anxious to be safe in all respects, since you cling to the Scriptures. But tell me, do you really admit that this place, Jerusalem, shall be rebuilt; and do you expect your people to be gathered together, and made joyful with Christ and the patriarchs, and the prophets, both the men of our nation, and other proselytes who joined them before your Christ came? Or have you given way, and admitted this in order to have the appearance of worsting us in the controversies? Justin: I am not so miserable a fellow, Trypho, as to say one thing and think another. I admitted to you formerly, that I and many others are of this opinion, and believe that such will take place, as you assuredly are aware; but, on the other hand, I signified to you that many who belong to the pure and pious faith, and are true Christians, think otherwise. Moreover, I pointed out to you that some who are called Christians, but are godless, impious heretics, teach doctrines that are in every way blasphemous, atheistical, and foolish. But that you may know that I do not say this before you alone, I shall draw up a statement, so far as I can, of all the arguments which have passed between us; in which I shall record myself as admitting the very same things which I admit to you. For I choose to follow not men or men's doctrines, but God and the doctrines delivered by Him. For if you have fallen in with some who are called Christians, but who do not admit this truth, and venture to blaspheme the God of Abraham, and the God of Isaac, and the God of Jacob; who say there is no resurrection of the dead, and that their souls, when they die, are taken to heaven; do not imagine that they are Christians, even as one, if he would rightly consider it, would not admit that the Sadducees, or similar sects of Genistæ, Meristæ, Galilæans, Hellenists, Pharisees, Baptists, are Jews (do not hear me impatiently when I tell you what I think), but are only called Jews and children of Abraham, worshipping God with the lips, as God Himself declared, but the heart was far from Him. But I and others, who are right-minded Christians on all points, are assured that there will be a resurrection of the dead, and a thousand years in Jerusalem, which will then be built, adorned, and enlarged, as the prophets Ezekiel and Isaiah and others declare."" None

9. Demosthenes, Orations, 4.49
Tagged with subjects: • epinikion, shared features with cultic song • multiple sanctifying features

Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 185; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 349

sup>
4.49 Truly, men of Athens, I do think that Philip is drunk with the magnitude of his achievements and dreams of further triumphs, when, elated by his success, he finds that there is none to bar his way; but I cannot for a moment believe that he is deliberately acting in such a way that all the fools at Athens know what he is going to do next. For of all fools the rumor-mongers are the worst.'' None

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database