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.

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All subjects (including unvalidated):

subject	book bibliographic info
fragment	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 27, 45, 243, 264 Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 77, 78
fragment, aeschylus, and the gyges	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 104, 105
fragment, akhmimic	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 207, 208, 210, 211, 212, 213
fragment, angelology, akhmimic	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 210, 211, 212
fragment, cicero, quintus tullius, zodiac	Gee (2013), Aratus and the Astronomical Tradition, 133, 220, 229
fragment, ennius’ annales, – augurate of romulus and remus, ‘good companion’	Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 223, 240, 241, 245, 247
fragment, eschatology, akhmimic	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 211, 212
fragment, gyges	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 10, 94, 103, 104, 105, 106, 114, 140, 142, 188
fragment, hesiod, ethopoeia	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 176
fragment, manuscript	Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 20, 21, 41, 42, 108, 109, 133, 134, 138, 167, 172, 180, 187, 196, 203, 219, 223, 224, 225, 227, 229, 230, 231, 232, 233
fragment, metre, tragedy, and the dating of the gyges	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 104
fragment, muratorian	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 121, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329
fragment, of a letter to a priest, julian	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 143 Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 158, 235
fragment, of aratea attributed to, quintus	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 137
fragment, of cosmos, fragment, soul as a	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 125, 137, 138
fragment, of josephus, papyrus	Feldman (2006), Judaism and Hellenism Reconsidered, 335
fragment, of pelike with three herms, pan painter	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 337
fragment, of the giants, naevius, gnaeus	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 57, 58, 59, 60, 61, 73, 222, 223, 224, 225
fragment, oxyrhynchus, greek dream book	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 94
fragment, pertaining to asklepios, menander, possible	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 11, 118
fragment, reminiscences of jewish tradition, akhmimic	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 212, 213
fragment, set at thoeris sanctuary, literary and sub-literary works, egypt, greek, oxyrhynchus	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 740, 741
fragment, sisyphus	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 73, 74, 254
fragment, spatial concept of netherworld, akhmimic	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 211, 212
fragment, with ares and aphrodite, cyclades, amphora	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 289
fragment, with asklepios epiphany, literary and sub-literary works, egypt, greek, oxyrhynchus	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 430
fragment, with demeter and hestia in wedding procession, sophilos, dinos	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 121, 122
fragment, with satyrs on ship from, clazomenae, vase	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 308
fragment, with, acropolis, athens, nymphs, vase	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 297
fragmentation	Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 212, 213, 219, 232, 233, 242, 267 Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 41, 43, 49, 163, 164, 174
fragmentation, among, priests, in judea	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 199, 200
fragmentation, and, narrative coherence	Halser (2020), Archival Historiography in Jewish Antiquity, 2, 183
fragmentation, miscommunication, complexity and	Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 57, 118, 119, 120, 128, 129
fragmentation, of time	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 317
fragmentation, rhodes, unity vs.	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 224, 225, 226, 250, 251, 264
fragmented, closure	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 80
fragmented, narrative	Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 135, 336, 337, 338, 344, 345
fragmented, viewpoint of hostius quadra	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 59
fragments	Culík-Baird (2022), Cicero and the Early Latin Poets, 15, 22, 23, 25, 26, 27 Poulsen (2021), Usages of the Past in Roman Historiography, 8, 25, 40, 46, 169, 198, 200, 203, 208, 313
fragments, apocalypse of peter, greek	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 274
fragments, as evidence of book collections, papyrus	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 248
fragments, asklepios, specific ailments cured, embedded weapon	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 175, 176
fragments, catacombs, gold glass	Levine (2005), The Ancient Synagogue, The First Thousand Years, 352
fragments, cicero’s de fato	Culík-Baird (2022), Cicero and the Early Latin Poets, 106
fragments, cicero’s de gloria	Culík-Baird (2022), Cicero and the Early Latin Poets, 106
fragments, cicero’s de republica	Culík-Baird (2022), Cicero and the Early Latin Poets, 106, 126
fragments, cicero’s hortensius	Culík-Baird (2022), Cicero and the Early Latin Poets, 106
fragments, cicero’s in clodium et curionem	Culík-Baird (2022), Cicero and the Early Latin Poets, 106
fragments, cicero’s in pisonem	Culík-Baird (2022), Cicero and the Early Latin Poets, 115
fragments, cicero’s pro gallio	Culík-Baird (2022), Cicero and the Early Latin Poets, 106
fragments, cicero’s pro vatinio	Culík-Baird (2022), Cicero and the Early Latin Poets, 105, 106
fragments, downgrading of	Culík-Baird (2022), Cicero and the Early Latin Poets, 25, 120, 188
fragments, dreams, in greek and latin literature, aelian	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 23, 227
fragments, ennius, quintus, xerxes	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 55, 73
fragments, found, dead sea scrolls, pharmacological	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 328, 336
fragments, found, healing and medicines, scroll	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 328, 329, 330, 331, 332, 333
fragments, genizah	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 259
fragments, identification of	Culík-Baird (2022), Cicero and the Early Latin Poets, 22, 23, 25
fragments, incerta	Culík-Baird (2022), Cicero and the Early Latin Poets, 22, 25, 59, 67, 71, 102, 105, 108, 119, 120, 140, 141, 150, 169, 171, 175
fragments, literary organization, penal code of the zadokite	Schiffman (1983), Testimony and the Penal Code, 9, 10, 11
fragments, metre, used to identify	Culík-Baird (2022), Cicero and the Early Latin Poets, 22
fragments, of 1 enoch, aramaic	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 3, 4, 7, 17, 18, 61, 100, 113, 233
fragments, of hellenistic jewish authors	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 279, 280, 281, 282, 283
fragments, of hellenistic jewish authors, alexandrian provece	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 296
fragments, of hellenistic jewish authors, authorship	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 295, 296
fragments, of hellenistic jewish authors, composition and dissemination	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 298, 299, 300, 301, 302
fragments, of hellenistic jewish authors, connections between eusebius and clement	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 287, 288, 289
fragments, of hellenistic jewish authors, date	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 295
fragments, of hellenistic jewish authors, excerpts in eusebius	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 280, 281, 282, 283, 293
fragments, of hellenistic jewish authors, jewish provece	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 295
fragments, of hellenistic jewish authors, jewish scribes	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 298, 299
fragments, of hellenistic jewish authors, jewish self-understanding	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 279
fragments, of hellenistic jewish authors, libraries of clement in alexandria	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 290, 291
fragments, of hellenistic jewish authors, library of caesarea	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 283, 284, 285, 286, 287, 490
fragments, of hellenistic jewish authors, private libraries	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 294, 295, 298, 299
fragments, of hellenistic jewish authors, process of excerpting	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 289, 290
fragments, of hellenistic jewish authors, public libraries	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 293, 294
fragments, of hellenistic jewish authors, public, jewish libraries	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 300, 301
fragments, of hellenistic jewish fragments, authors, egyptian flair of some	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 296
fragments, of res gestae, antiocheia in pisidia	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 315
fragments, of sophocles, lost plays and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 458, 463, 464, 547, 548, 549, 550, 551, 552, 553, 554, 555, 556, 557, 558, 559, 560, 561, 562, 563, 564, 565, 566, 567, 568, 569, 570, 571, 572, 573, 574, 575, 576, 577, 578, 579, 580, 581, 582, 583, 584, 585, 586, 587, 588, 589, 590, 591, 592, 593, 594, 595, 596, 597, 598, 599, 600, 601, 602, 603, 604, 605, 606, 607, 608, 609, 610, 611, 612, 613, 649
fragments, of sophocles’ works	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 547, 548, 549, 550, 551, 552, 553, 554, 555, 556, 557, 558, 559, 560, 561, 562, 563, 564, 565, 566, 567, 568, 569, 570, 571, 572, 573, 574, 575, 576, 577, 578, 579, 580, 581, 582, 583, 584, 585, 586, 587, 588, 589, 590, 591, 592, 593, 594, 595, 596, 597, 598, 599, 600, 601, 602, 603, 604, 605, 606, 607, 608, 609, 610, 611, 612, 613, 649
fragments, of tobit ix, qumran	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 20, 43, 44, 54, 105, 116, 132, 180, 200, 201
fragments, on healing, dead sea scrolls, dead sea scrolls and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 328, 329, 330, 331, 333, 335, 336
fragments, on, purity and purification rituals, scroll	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 329
fragments, sabbath, code of zadokite	Schiffman (1983), Testimony and the Penal Code, 11, 107
fragments, targums, palestinian genizah	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 68, 69, 71
fragments, testimony, law of zadokite	Schiffman (1983), Testimony and the Penal Code, 10, 56, 73, 74, 75, 76, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 92, 95, 96
fragments, zadokite	Schiffman (1983), Testimony and the Penal Code, 7, 8, 9, 10, 11, 12, 13, 25, 35, 39, 40, 60, 63, 73, 80, 81, 90, 94, 97, 100, 101, 108, 111, 114, 116, 122, 133, 137, 138, 139, 140, 143, 144, 148, 156, 163, 171, 175, 185, 188, 196, 205
quoting/fragments, historiography	Welch (2015), Tarpeia: Workings of a Roman Myth. 48, 49, 50
“fragments”, textual	Wolfsdorf (2020), Early Greek Ethics, 76, 77, 78, 89

List of validated texts:

8 validated results for "fragment"

1. Hebrew Bible, Numbers, 21.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Zadokite Fragments • fragmentation

Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 41; Schiffman (1983), Testimony and the Penal Code, 8

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21.18 בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃'' None

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21.18 The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;'' None

2. Aeschylus, Agamemnon, 1109, 1112, 1162, 1166, 1173, 1177 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • miscommunication, complexity and fragmentation • narrative, fragmented

Found in books: Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 135; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 57, 128

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1109 λουτροῖσι φαιδρύνασα—πῶς φράσω τέλος;¹¹¹² οὔπω ξυνῆκα· νῦν γὰρ ἐξ αἰνιγμάτων ¹¹⁶² τί τόδε τορὸν ἄγαν ἔπος ἐφημίσω; ¹¹⁶⁶ θραύματʼ ἐμοὶ κλύειν. Κασάνδρα ¹¹⁷³ ἑπόμενα προτέροισι τάδʼ ἐφημίσω. ¹¹⁷⁷ τέρμα δʼ ἀμηχανῶ. Κασάνδρα ' None

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1109 Consummation? It soon will be there: ¹¹¹² Nor yet I’ve gone with thee! for — after riddles — ¹¹⁶² Why this word, plain too much, ¹¹⁶⁶ of thee shrill shrieking: ¹¹⁶⁶ To me who hear — a wonder! KASSANDRA. ¹¹⁷³ To things, on the former consequent, ¹¹⁷⁷ And of all this the end ¹¹⁷⁷ I am without resource to apprehend KASSANDRA. ' None

3. Herodotus, Histories, 1.8-1.12 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, and the Gyges fragment • Gyges fragment • fragment(s) • metre, tragedy, and the dating of the Gyges fragment

Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 104, 140; Poulsen (2021), Usages of the Past in Roman Historiography, 198

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1.8 οὗτος δὴ ὦν ὁ Κανδαύλης ἠράσθη τῆς ἑωυτοῦ γυναικός, ἐρασθεὶς δὲ ἐνόμιζέ οἱ εἶναι γυναῖκα πολλὸν πασέων καλλίστην. ὥστε δὲ ταῦτα νομίζων, ἦν γάρ οἱ τῶν αἰχμοφόρων Γύγης ὁ Δασκύλου ἀρεσκόμενος μάλιστα, τούτῳ τῷ Γύγῃ καὶ τὰ σπουδαιέστερα τῶν πρηγμάτων ὑπερετίθετο ὁ Κανδαύλης καὶ δὴ καὶ τὸ εἶδος τῆς γυναικὸς ὑπερεπαινέων. χρόνου δὲ οὐ πολλοῦ διελθόντος ʽχρῆν γὰρ Κανδαύλῃ γενέσθαι κακῶσ̓ ἔλεγε πρὸς τὸν Γύγην τοιάδε. “Γύγη, οὐ γὰρ σε δοκέω πείθεσθαι μοι λέγοντι περὶ τοῦ εἴδεος τῆς γυναικός ʽὦτα γὰρ τυγχάνει ἀνθρώποισι ἐόντα ἀπιστότερα ὀφθαλμῶν̓, ποίεε ὅκως ἐκείνην θεήσεαι γυμνήν.” ὃ δʼ ἀμβώσας εἶπε “δέσποτα, τίνα λέγεις λόγον οὐκ ὑγιέα, κελεύων με δέσποιναν τὴν ἐμὴν θεήσασθαι γυμνήν; ἅμα δὲ κιθῶνι ἐκδυομένῳ συνεκδύεται καὶ τὴν αἰδῶ γυνή. πάλαι δὲ τὰ καλὰ ἀνθρώποισι ἐξεύρηται, ἐκ τῶν μανθάνειν δεῖ· ἐν τοῖσι ἓν τόδε ἐστί, σκοπέειν τινὰ τὰ ἑωυτοῦ. ἐγὼ δὲ πείθομαι ἐκείνην εἶναι πασέων γυναικῶν καλλίστην, καὶ σέο δέομαι μὴ δέεσθαι ἀνόμων.” ^1.9 ὃ μὲν δὴ λέγων τοιαῦτα ἀπεμάχετο, ἀρρωδέων μὴ τί οἱ ἐξ αὐτῶν γένηται κακόν, ὃ δʼ ἀμείβετο τοῖσιδε. “θάρσεε, Γύγη, καὶ μὴ φοβεῦ μήτε ἐμέ, ὡς σέο πειρώμενος 1 λέγω λόγον τόνδε, μήτε γυναῖκα τὴν ἐμήν, μὴ τὶ τοι ἐξ αὐτῆς γένηται βλάβος. ἀρχήν γὰρ ἐγὼ μηχανήσομαι οὕτω ὥστε μηδέ μαθεῖν μιν ὀφθεῖσαν ὑπὸ σεῦ. ἐγὼ γάρ σε ἐς τὸ οἴκημα ἐν τῷ κοιμώμεθα ὄπισθε τῆς ἀνοιγομένης θύρης στήσω. μετὰ δʼ ἐμὲ ἐσελθόντα παρέσται καὶ ἡ γυνὴ ἡ ἐμὴ ἐς κοῖτον. κεῖται δὲ ἀγχοῦ τῆς ἐσόδου θρόνος· ἐπὶ τοῦτον τῶν ἱματίων κατὰ ἕν ἕκαστον ἐκδύνουσα θήσει, καὶ κατʼ ἡσυχίην πολλὴν παρέξει τοι θεήσασθαι. ἐπεὰν δέ ἀπὸ τοῦ θρόνου στείχῃ ἐπὶ τὴν εὐνήν κατὰ νώτου τε αὐτῆς γένῃ, σοὶ μελέτω τὸ ἐνθεῦτεν ὅκως μὴ σε ὄψεται ἰόντα διὰ θυρέων.” ^1.10 ὃ μὲν δὴ ὡς οὐκ ἐδύνατο διαφυγεῖν, ἦν ἕτοιμος· ὁ δὲ Κανδαύλης, ἐπεὶ ἐδόκεε ὥρη τῆς κοίτης εἶναι, ἤγαγε τὸν Γύγεα ἐς τὸ οἴκημα. καὶ μετὰ ταῦτα αὐτίκα παρῆν καὶ ἡ γυνή. ἐσελθοῦσαν δὲ καὶ τιθεῖσαν τὰ εἵματα ἐθηεῖτο ὁ Γύγης. ὡς δὲ κατὰ νώτου ἐγένετο ἰούσης τῆς γυναικός ἐς τὴν κοίτην, ὑπεκδὺς ἐχώρεε ἔξω, καὶ ἡ γυνὴ ἐπορᾷ μιν ἐξιόντα. μαθοῦσὰ δὲ τὸ ποιηθέν ἐκ τοῦ ἀνδρὸς οὔτε ἀνέβωσε αἰσχυνθεῖσα οὔτε ἔδοξε μαθεῖν, ἐν νοῶ ἔχουσα τίσεσθαι τὸν Κανδαύλεα. παρὰ γὰρ τοῖσι Λυδοῖσι, σχεδὸν δὲ καὶ παρὰ τοῖσι ἄλλοισι βαρβάροισι καὶ ἄνδρα ὀφθῆναι γυμνόν ἐς αἰσχύνην μεγάλην φέρει. ^1.11 τότε μὲν δὴ οὕτω οὐδέν δηλώσασα ἡσυχίην εἶχε. ὡς δὲ ἡμέρη τάχιστα ἐγεγόνεε, τῶν οἰκετέων τοὺς μάλιστα ὥρα πιστοὺς ἐόντας ἑωυτῇ, ἑτοίμους ποιησαμένη ἐκάλεε τὸν Γύγεα. ὁ δὲ οὐδὲν δοκέων αὐτήν τῶν πρηχθέντων ἐπίστασθαι ἦλθε καλεόμενος· ἐώθεε γὰρ καὶ πρόσθε, ὅκως ἡ βασίλεια καλέοι, φοιτᾶν. ὡς δὲ ὁ Γύγης ἀπίκετο, ἔλεγε ἡ γυνὴ τάδε. “νῦν τοί δυῶν ὁδῶν παρεουσέων Γύγη δίδωμί αἵρεσιν, ὁκοτέρην βούλεαι τραπέσθαι. ἢ γὰρ Κανδαύλεα ἀποκτείνας ἐμέ τε καὶ τὴν βασιληίην ἔχε τὴν Λυδῶν, ἢ αὐτόν σε αὐτίκα οὕτω ἀποθνήσκειν δεῖ, ὡς ἂν μὴ πάντα πειθόμενος Κανδαύλῃ τοῦ λοιποῦ ἴδῃς τὰ μὴ σε δεῖ. ἀλλʼ ἤτοι κεῖνόν γε τὸν ταῦτα βουλεύσαντα δεῖ ἀπόλλυσθαι, ἢ σε τὸν ἐμὲ γυμνήν θεησάμενον καὶ ποιήσαντα οὐ νομιζόμενα.” ὁ δὲ Γύγης τέως μὲν ἀπεθώμαζε τὰ λεγόμενα, μετὰ δὲ ἱκέτευε μὴ μιν ἀναγκαίῃ ἐνδέειν διακρῖναι τοιαύτην αἵρεσιν. οὔκων δὴ ἔπειθε, ἀλλʼ ὥρα ἀναγκαίην ἀληθέως προκειμένην ἢ τὸν δεσπότεα ἀπολλύναι ἢ αὐτὸν ὑπʼ ἄλλων ἀπόλλυσθαι· αἱρέεται αὐτὸς περιεῖναι. ἐπειρώτα δὴ λέγων τάδε. “ἐπεί με ἀναγκάζεις δεσπότεα τὸν ἐμὸν κτείνειν οὐκ ἐθέλοντα, φέρε ἀκούσω τέῳ καὶ τρόπῳ ἐπιχειρήσομεν αὐτῷ.” ἣ δὲ ὑπολαβοῦσα ἔφη “ἐκ τοῦ αὐτοῦ μὲν χωρίου ἡ ὁρμή ἔσται ὅθεν περ καὶ ἐκεῖνος ἐμέ ἐπεδέξατο γυμνήν, ὑπνωμένῳ δὲ ἡ ἐπιχείρησις ἔσται.” ^1.12 ὡς δὲ ἤρτυσαν τὴν ἐπιβουλήν, νυκτὸς γενομένης ʽοὐ γὰρ ἐμετίετο ὁ Γύγης, οὐδέ οἱ ἦν ἀπαλλαγὴ οὐδεμία, ἀλλʼ ἔδεε ἤ αὐτὸν ἀπολωλέναι ἢ Κανδαύλεἀ εἵπετο ἐς τὸν θάλαμον τῇ γυναικί, καί μιν ἐκείνη, ἐγχειρίδιον δοῦσα, κατακρύπτει ὑπὸ τὴν αὐτὴν θύρην. καὶ μετὰ ταῦτα ἀναπαυομένου Κανδαύλεω ὑπεκδύς τε καὶ ἀποκτείνας αὐτὸν ἔσχε καὶ τὴν γυναῖκα καὶ τὴν βασιληίην Γύγης τοῦ καὶ Ἀρχίλοχος ὁ Πάριος κατὰ τὸν αὐτὸν χρόνον γενόμενος ἐν ἰάμβῳ τριμέτρῳ ἐπεμνήσθη. 1'' None

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1.8 This Candaules, then, fell in love with his own wife, so much so that he believed her to be by far the most beautiful woman in the world; and believing this, he praised her beauty beyond measure to Gyges son of Dascylus, who was his favorite among his bodyguard; for it was to Gyges that he entrusted all his most important secrets. ,After a little while, Candaules, doomed to misfortune, spoke to Gyges thus: “Gyges, I do not think that you believe what I say about the beauty of my wife; men trust their ears less than their eyes: so you must see her naked.” Gyges protested loudly at this. ,“Master,” he said, “what an unsound suggestion, that I should see my mistress naked! When a woman's clothes come off, she dispenses with her modesty, too. ,Men have long ago made wise rules from which one ought to learn; one of these is that one should mind one's own business. As for me, I believe that your queen is the most beautiful of all women, and I ask you not to ask of me what is lawless.” " "^1.9 Speaking thus, Gyges resisted: for he was afraid that some evil would come of it for him. But this was Candaules' answer: “Courage, Gyges! Do not be afraid of me, that I say this to test you, or of my wife, that you will have any harm from her. I will arrange it so that she shall never know that you have seen her. ,I will bring you into the chamber where she and I lie and conceal you behind the open door; and after I have entered, my wife too will come to bed. There is a chair standing near the entrance of the room: on this she will lay each article of her clothing as she takes it off, and you will be able to look upon her at your leisure. ,Then, when she moves from the chair to the bed, turning her back on you, be careful she does not see you going out through the doorway.” " '^1.10 As Gyges could not escape, he consented. Candaules, when he judged it to be time for bed, brought Gyges into the chamber; his wife followed presently, and when she had come in and was laying aside her garments, Gyges saw her; ,when she turned her back upon him to go to bed, he slipped from the room. The woman glimpsed him as he went out, and perceived what her husband had done. But though shamed, she did not cry out or let it be seen that she had perceived anything, for she meant to punish Candaules; ,since among the Lydians and most of the foreign peoples it is felt as a great shame that even a man be seen naked. ' "^1.11 For the present she made no sign and kept quiet. But as soon as it was day, she prepared those of her household whom she saw were most faithful to her, and called Gyges. He, supposing that she knew nothing of what had been done, answered the summons; for he was used to attending the queen whenever she summoned him. ,When Gyges came, the lady addressed him thus: “Now, Gyges, you have two ways before you; decide which you will follow. You must either kill Candaules and take me and the throne of Lydia for your own, or be killed yourself now without more ado; that will prevent you from obeying all Candaules' commands in the future and seeing what you should not see. ,One of you must die: either he, the contriver of this plot, or you, who have outraged all custom by looking on me uncovered.” Gyges stood awhile astonished at this; presently, he begged her not to compel him to such a choice. ,But when he could not deter her, and saw that dire necessity was truly upon him either to kill his master or himself be killed by others, he chose his own life. Then he asked: “Since you force me against my will to kill my master, I would like to know how we are to lay our hands on him.” ,She replied, “You shall come at him from the same place where he made you view me naked: attack him in his sleep.” " "^1.12 When they had prepared this plot, and night had fallen, Gyges followed the woman into the chamber (for Gyges was not released, nor was there any means of deliverance, but either he or Candaules must die). She gave him a dagger and hid him behind the same door; ,and presently he stole out and killed Candaules as he slept. Thus he made himself master of the king's wife and sovereignty. He is mentioned in the iambic verses of Archilochus of Parus who lived about the same time. "" None

4. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Menander, possible fragment pertaining to Asklepios • Sophocles, lost plays and fragments of • fragments, of Sophocles’ works

Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 649; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 11

5. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Dead Sea Scrolls, Dead Sea Scrolls and fragments on healing • Testimony, Law of, (Zadokite Fragments) • Zadokite Fragments • fragmentation • healing and medicines, Scroll fragments found

Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 41; Schiffman (1983), Testimony and the Penal Code, 8, 95; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330

6. New Testament, Philippians, 3.5-3.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Muratorian Fragment • fragmentation

Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 174; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 121

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3.5 περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμείν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος, ^3.6 κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος.'' None

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3.5 circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; ^3.6 concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. '' None

7. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Dead Sea Scrolls, Dead Sea Scrolls and fragments on healing • Fragments of Hellenistic Jewish Authors, Jewish scribes • Fragments of Hellenistic Jewish Authors, composition and dissemination • Fragments of Hellenistic Jewish Authors, private libraries • healing and medicines, Scroll fragments found

Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 299; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 333

8. Strabo, Geography, 9.5.5
Tagged with subjects: • Sophocles, lost plays and fragments of • fragment • fragments, of Sophocles’ works

Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 45; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 560

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9.5.5 Now the first peoples he names in the Catalogue are those under Achilles, who occupied the southern side and were situated alongside Oita and the Epicnemidian Locrians, all who dwelt in the Pelasgian Argos and those who inhabited Alus and Alope and Trachin, and those who held Phthia and also Hellas the land of fair women, and were called Myrmidons and Hellenes and Achaeans. with these he joins also the subjects of Phoenix, and makes the expedition common to both leaders. It is true that the poet nowhere mentions the Dolopian army in connection with the battles round Ilium, for he does not represent their leader Phoenix as going forth into the perils of battle either, any more than he does Nestor; yet others so state, as Pindar, for instance, who mentions Phoenix and then says, who held a throng of Dolopians, bold in the use of the sling and bringing aid to the missiles of the Danaans, tamers of horses. This, in fact, is the interpretation which we must give to the Homeric passage according to the principle of silence, as the grammarians are wont to call it, for it would be ridiculous if the king Phoenix shared in the expedition (I dwelt in the farthermost part of Phthia, being lord over the Dolopians) without his subjects being present; for if they were not present, he would not have been regarded as sharing in the expedition with Achilles, but only as following him in the capacity of a chief over a few men and as a speaker, perhaps as a counsellor. Homer's verses on this subject mean also to make this clear, for such is the import of the words, to be a speaker of words and a doer of deeds. Clearly, therefore, he means, as I have already said, that the forces under Achilles and Phoenix are the same. But the aforesaid statements concerning the places subject to Achilles are themselves under controversy. Some take the Pelasgian Argos as a Thessalian city once situated in the neighborhood of Larisa but now no longer existent; but others take it, not as a city, but as the plain of the Thessalians, which is referred to by this name because Abas, who brought a colony there from Argos, so named it."" None

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