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	Gagné (2020) 27, 45, 243, 264 Putthoff (2016) 77, 78
fragment, aeschylus, and the gyges	Liapis and Petrides (2019) 104, 105
fragment, cicero, quintus tullius, zodiac	Gee (2013) 133, 220, 229
fragment, gyges	Liapis and Petrides (2019) 10, 94, 103, 104, 105, 106, 114, 140, 142, 188
fragment, hesiod, ethopoeia	Greensmith (2021) 176
fragment, manuscript	Harkins and Maier (2022) 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) 104
fragment, muratorian	Gunderson (2022) 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) 143
fragment, of aratea attributed to, quintus	Green (2014) 137
fragment, of cosmos, fragment, soul as a	Inwood and Warren (2020) 125, 137, 138
fragment, of josephus, papyrus	Feldman (2006) 335
fragment, of pelike with three herms, pan painter	Simon (2021) 337
fragment, of the giants, naevius, gnaeus	Giusti (2018) 57, 58, 59, 60, 61, 73, 222, 223, 224, 225
fragment, oxyrhynchus, greek dream book	Renberg (2017) 94
fragment, pertaining to asklepios, menander, possible	Renberg (2017) 11, 118
fragment, set at thoeris sanctuary, literary and sub-literary works, egypt, greek, oxyrhynchus	Renberg (2017) 740, 741
fragment, sisyphus	Hayes (2015) 73, 74, 254
fragment, with ares and aphrodite, cyclades, amphora	Simon (2021) 289
fragment, with asklepios epiphany, literary and sub-literary works, egypt, greek, oxyrhynchus	Renberg (2017) 430
fragment, with demeter and hestia in wedding procession, sophilos, dinos	Simon (2021) 121, 122
fragment, with satyrs on ship from, clazomenae, vase	Simon (2021) 308
fragment, with, acropolis, athens, nymphs, vase	Simon (2021) 297
fragmentation, among, priests, in judea	Gordon (2020) 199, 200
fragmentation, and, narrative coherence	Halser (2020) 2, 183
fragmentation, miscommunication, complexity and	Pillinger (2019) 57, 118, 119, 120, 128, 129
fragmentation, of time	Beyerle and Goff (2022) 317
fragmentation, rhodes, unity vs.	Kowalzig (2007) 224, 225, 226, 250, 251, 264
fragmented, viewpoint of hostius quadra	Williams (2012) 59
fragments	Poulsen and Jönsson (2021) 8, 25, 40, 46, 169, 198, 200, 203, 208, 313 Čulík-Baird (2022) 15, 22, 23, 25, 26, 27
fragments, apocalypse of peter, greek	Bremmer (2017) 274
fragments, as evidence of book collections, papyrus	Johnson and Parker (2009) 248
fragments, asklepios, specific ailments cured, embedded weapon	Renberg (2017) 175, 176
fragments, catacombs, gold glass	Levine (2005) 352
fragments, cicero’s de fato	Čulík-Baird (2022) 106
fragments, cicero’s de gloria	Čulík-Baird (2022) 106
fragments, cicero’s de republica	Čulík-Baird (2022) 106, 126
fragments, cicero’s hortensius	Čulík-Baird (2022) 106
fragments, cicero’s in clodium et curionem	Čulík-Baird (2022) 106
fragments, cicero’s in pisonem	Čulík-Baird (2022) 115
fragments, cicero’s pro gallio	Čulík-Baird (2022) 106
fragments, cicero’s pro vatinio	Čulík-Baird (2022) 105, 106
fragments, downgrading of	Čulík-Baird (2022) 25, 120, 188
fragments, dreams, in greek and latin literature, aelian	Renberg (2017) 23, 227
fragments, ennius, quintus, xerxes	Giusti (2018) 55, 73
fragments, found, dead sea scrolls, pharmacological	Taylor (2012) 328, 336
fragments, found, healing and medicines, scroll	Taylor (2012) 328, 329, 330, 331, 332, 333
fragments, genizah	Simon-Shushan (2012) 259
fragments, identification of	Čulík-Baird (2022) 22, 23, 25
fragments, incerta	Čulík-Baird (2022) 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) 9, 10, 11
fragments, metre, used to identify	Čulík-Baird (2022) 22
fragments, of res gestae, antiocheia in pisidia	Marek (2019) 315
fragments, of sophocles, lost plays and	Jouanna (2018) 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) 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) 20, 43, 44, 54, 105, 116, 132, 180, 200, 201
fragments, on healing, dead sea scrolls, dead sea scrolls and	Taylor (2012) 328, 329, 330, 331, 333, 335, 336
fragments, on, purity and purification rituals, scroll	Taylor (2012) 329
fragments, sabbath, code of zadokite	Schiffman (1983) 11, 107
fragments, targums, palestinian genizah	Avery Peck et al. (2014) 68, 69, 71
fragments, testimony, law of zadokite	Schiffman (1983) 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) 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
“fragments”, textual	Wolfsdorf (2020) 76, 77, 78, 89

List of validated texts:

4 validated results for "fragment"

1. 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) 104, 140; Poulsen and Jönsson (2021) 198

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

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

2. 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) 649; Renberg (2017) 11

3. 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) • healing and medicines, Scroll fragments found

Found in books: Schiffman (1983) 95; Taylor (2012) 330

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

Found in books: Gagné (2020) 45; Jouanna (2018) 560

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

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