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Tiresias: The Ancient Mediterranean Religions Source Database

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22 results for "identity"
1. Hesiod, Theogony, 1004-1007, 1003 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •nan Found in books: Kowalzig (2007) 203
1003. Who Eileithyia, Hebe and Ares bore.
2. Pindar, Paeanes, 6.123-6.134 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Kowalzig (2007) 201, 202
3. Pindar, Olympian Odes, None (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Kowalzig (2007) 202, 247, 248, 249, 258
4. Bacchylides, Fragmenta Ex Operibus Incertis, 11.0, 11.113-11.127 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Kowalzig (2007) 296, 297
5. Pindar, Nemean Odes, 3.2-3.3, 4.12-4.13, 5.8, 5.14-5.16 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Kowalzig (2007) 202, 203
6. Pindar, Isthmian Odes, 1.9.1-1.9.2, 9.1-9.2, 9.4-9.7 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •identity, general, tied to gods Found in books: Kowalzig (2007) 202
7. Pindar, Pythian Odes, 1.60-1.66, 8.22 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •identity, general, tied to gods Found in books: Kowalzig (2007) 202, 258
8. Diodorus Siculus, Historical Library, 5.56, 5.57.6, 5.58-5.59 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •identity, general, tied to gods Found in books: Kowalzig (2007) 258, 259
5.56. 1.  At a later time, the myth continues, the Telchines, perceiving in advance the flood that was going to come, forsook the island and were scattered. of their number Lycus went to Lycia and dedicated there beside the Xanthus river a temple of Apollo Lycius.,2.  And when the flood came the rest of the inhabitants perished, — and since the waters, because of the abundant rains, overflowed the island, its level parts were turned into stagt pools — but a few fled for refuge to the upper regions of the island and were saved, the sons of Zeus being among their number.,3.  Helius, the myth tells us, becoming enamoured of Rhodos, named the island Rhodes after her and caused the water which had overflowed it to disappear. But the true explanation is that, while in the first forming of the world the island was still like mud and soft, the sun dried up the larger part of its wetness and filled the land with living creatures, and there came into being the Heliadae, who were named after him, seven in number, and other peoples who were, like them, sprung from the land itself.,4.  In consequence of these events the island was considered to be sacred to Helius, and the Rhodians of later times made it their practice to honour Helius above all the other gods, as the ancestor and founder from whom they were descended.,5.  His seven sons were Ochimus, Cercaphus, Macar, Actis, Tenages, Triopas, and Candalus, and there was one daughter, Electryonê, who quit this life while still a maiden and attained at the hands of the Rhodians to honours like those accorded to the heroes. And when the Heliadae attained to manhood they were told by Helius that the first people to offer sacrifices to Athena would ever enjoy the presence of the goddess; and the same thing, we are told, was disclosed by him to the inhabitants of Attica.,6.  Consequently, men say, the Heliadae, forgetting in their haste to put fire beneath the victims, nevertheless laid them on the altars at the time, whereas Cecrops, who was king at the time of the Athenians, performed the sacrifice over fire, but later than the Heliadae.,7.  This is the reason, men say, why the peculiar practice as regards the manner of sacrificing persists in Rhodes to this day, and why the goddess has her seat on the island. Such, then, is the account which certain writers of myths give about the antiquities of the Rhodians, one of them being Zenon, who has composed a history of the island. 5.57.6.  Triopas sailed to Caria and seized a promontory which was called Triopium after him. But the rest of the sons of Helius, since they had had no hand in the murder, remained behind in Rhodes and made their homes in the territory of Ialysus, where they founded the city of Achaea. 5.58. 1.  About this time Danaüs together with his daughters fled from Egypt, and when he put ashore at Lindus in Rhodes and received the kindly welcome of the inhabitants, he established there a temple of Athena and dedicated in it a statue of the goddess. of the daughters of Danaüs three died during their stay in Lindus, but the rest sailed on to Argos together with their father Danaüs.,2.  And a little after this time Cadmus, the son of Agenor, having been dispatched by the king to seek out Europê, put ashore at Rhodes. He had been severely buffeted by tempests during the voyage and had taken a vow to found a temple to Poseidon, and so, since he had come through with his life, he founded in the island a sacred precinct to this god and left there certain of the Phoenicians to serve as its overseers. These men mingled with the Ialysians and continued to live as fellow-citizens with them, and from them, we are told, the priests were drawn who succeeded to the priestly office by heredity.,3.  Now Cadmus honoured likewise the Lindian Athena with votive offerings, one of which was a striking bronze cauldron worked after the ancient manner, and this carried an inscription in Phoenician letters, which, men say, were first brought from Phoenicia to Greece.,4.  Subsequent to these happenings, when the land of Rhodes brought forth huge serpents, it came to pass that the serpents caused the death of many of the natives; consequently the survivors dispatched men to Delos to inquire of the god how they might rid themselves of the evil.,5.  And Apollo commanded them to receive Phorbas and his companions and to colonize together with them the island of Rhodes — Phorbas was a son of Lapithes and was tarrying in Thessaly together with a considerable number of men, seeking a land in which he might make his home — and the Rhodians summoned him as the oracle had commanded and gave him a share in the land. And Phorbas destroyed the serpents, and after he had freed the island of its fear he made his home in Rhodes; furthermore, since in other respects he proved himself a great and good man, after his death he was accorded honours like those offered to heroes. 5.59. 1.  At a later time than the events we have described Althaemenes, the son of Catreus the king of Crete, while inquiring of the oracle regarding certain other matters, received the reply that it was fated that he should slay his father by his own hand.,2.  So wishing to avoid such an abominable act, he fled of his own free will from Crete together with such as desired to sail away with him, these being a considerable company. Althaemenes, then, put ashore on Rhodes at Cameirus, and on Mount Atabyrus he founded a temple of Zeus who is called Zeus Atabyrius; and for this reason the temple is held in special honour even to this day, situated as it is upon a lofty peak from which one can descry Crete.,3.  So Althaemenes with his companions made his home in Cameirus, being held in honour by the natives; but his father Catreus, having no male children at home and dearly loving Althaemenes, sailed to Rhodes, being resolved upon finding his son and bringing him back to Crete. And now the fated destiny prevailed: Catreus disembarked by night upon the land of Rhodes with a few followers, and when there arose a hand-to‑hand conflict between them and the natives, Althaemenes, rushing out to aid them, hurled his spear, and struck in ignorance his father and killed him.,4.  And when he realized what he had done, Althaemenes, being unable to bear his great affliction, shunned all meetings and association with mankind, and betook himself to unfrequented places and wandered about alone, until the grief put an end to his life; and at a later time he received at the hands of the Rhodians, as a certain oracle had commanded, the honours which are accorded to heroes.,5.  Shortly before the Trojan War Tlepolemus, the son of Heracles, who was a fugitive because of the death of Licymnius, whom he had unwittingly slain, fled of his free will from Argos; and upon receiving an oracular response regarding where he should go to found a settlement, he put ashore at Rhodes together with a few people, and being kindly received by the inhabitants he made his home there.,6.  And becoming king of the whole island he portioned out the land in equal allotments and continued in other respects as well to rule equitably. And in the end, when he was on the point of taking part with Agamemnon in the war against Ilium, he put the rule of Rhodes in the hands of Butas, who had accompanied him in his flight from Argos, and he gained great fame for himself in the war and met his death in the Troad.
9. Pliny The Elder, Natural History, 3.95 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •identity, general, tied to gods Found in books: Kowalzig (2007) 297
10. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •identity, general, tied to gods Found in books: Kowalzig (2007) 259
11. Pausanias, Description of Greece, 2.29.9, 5.25.8-5.25.10 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •identity, general, tied to gods Found in books: Kowalzig (2007) 203, 297
2.29.9. παρὰ δὲ τὸ Αἰάκειον Φώκου τάφος χῶμά ἐστι περιεχόμενον κύκλῳ κρηπῖδι, ἐπίκειται δέ οἱ λίθος τραχύς· καὶ ἡνίκα Φῶκον Τελαμὼν καὶ Πηλεὺς προηγάγοντο ἐς ἀγῶνα πεντάθλου καὶ περιῆλθεν ἐς Πηλέα ἀφεῖναι τὸν λίθον—οὗτος γὰρ ἀντὶ δίσκου σφίσιν ἦν—, ἑκὼν τυγχάνει τοῦ Φώκου. ταῦτα δὲ ἐχαρίζοντο τῇ μητρί· αὐτοὶ μὲν γὰρ ἐγεγόνεσαν ἐκ τῆς Σκίρωνος θυγατρός, Φῶκος δὲ οὐκ ἐκ τῆς αὐτῆς, ἀλλʼ ἐξ ἀδελφῆς Θέτιδος ἦν, εἰ δὴ τὰ ὄντα λέγουσιν Ἕλληνες. Πυλάδης τέ μοι καὶ διὰ ταῦτα φαίνεται καὶ οὐκ Ὀρέστου φιλίᾳ μόνον βουλεῦσαι Νεοπτολέμῳ τὸν φόνον. 5.25.8. ἔστι δὲ καὶ ἀναθήματα ἐν κοινῷ τοῦ Ἀχαιῶν ἔθνους, ὅσοι προκαλεσαμένου τοῦ Ἕκτορος ἐς μονομαχίαν ἄνδρα Ἕλληνα τὸν κλῆρον ἐπὶ τῷ ἀγῶνι ὑπέμειναν. οὗτοι μὲν δὴ ἑστήκασι τοῦ ναοῦ τοῦ μεγάλου πλησίον, δόρασι καὶ ἀσπίσιν ὡπλισμένοι· ἀπαντικρὺ δὲ ἐπὶ ἑτέρου βάθρου πεποίηται Νέστωρ, τὸν ἑκάστου κλῆρον ἐσβεβληκὼς ἐς τὴν κυνῆν. τῶν δὲ ἐπὶ τῷ Ἕκτορι κληρουμένων ἀριθμὸν ὄντων ὀκτώ—τὸν γὰρ ἔνατον αὐτῶν, τὴν τοῦ Ὀδυσσέως εἰκόνα, Νέρωνα κομίσαι λέγουσιν ἐς Ῥώμην —, τῶν δὲ ὀκτὼ τούτων ἐπὶ μόνῳ τῷ ἀγάλματι 5.25.9. Ἀγαμέμνονι τὸ ὄνομά ἐστι γεγραμμένον· γέγραπται δὲ καὶ τοῦτο ἐπὶ τὰ λαιὰ ἐκ δεξιῶν. ὅτου δὲ ὁ ἀλεκτρυών ἐστιν ἐπίθημα τῇ ἀσπίδι, Ἰδομενεύς ἐστιν ὁ ἀπόγονος Μίνω· τῷ δὲ Ἰδομενεῖ γένος ἀπὸ Ἡλίου τοῦ πατρὸς Πασιφάης, Ἡλίου δὲ ἱερόν φασιν εἶναι τὸν ὄρνιθα καὶ ἀγγέλλειν ἀνιέναι μέλλοντος τοῦ ἡλίου. 5.25.10. γέγραπται δὲ καὶ ἐπίγραμμα ἐπὶ τῷ βάθρῳ· τῷ Διὶ τἈχαιοὶ τἀγάλματα ταῦτʼ ἀνέθηκαν, ἔγγονοι ἀντιθέου Τανταλίδα Πέλοπος. τοῦτο μὲν δὴ ἐνταῦθά ἐστι γεγραμμένον· ὁ δὲ ἀγαλματοποιὸς ὅστις ἦν, ἐπὶ τοῦ Ἰδομενέως γέγραπται τῇ ἀσπίδι· πολλὰ μὲν ἄλλα σοφοῦ ποιήματα καὶ τόδʼ Ὀνάτα ἔργον Αἰγινήτεω, τὸν γείνατο παῖδα Μίκων. 2.29.9. Beside the shrine of Aeacus is the grave of Phocus, a barrow surrounded by a basement, and on it lies a rough stone. When Telamon and Peleus had induced Phocus to compete at the pentathlon, and it was now the turn of Peleus to hurl the stone, which they were using for a quoit, he intentionally hit Phocus. The act was done to please their mother; for, while they were both born of the daughter of Sciron, Phocus was not, being, if indeed the report of the Greeks be true, the son of a sister of Thetis. I believe it was for this reason, and not only out of friendship for Orestes, that Pylades plotted the murder of Neoptolemus. 5.25.8. There are also offerings dedicated by the whole Achaean race in common; they represent those who, when Hector challenged any Greek to meet him in single combat, dared to cast lots to choose the champion. They stand, armed with spears and shields, near the great temple. Right opposite, on a second pedestal, is a figure of Nestor, who has thrown the lot of each into the helmet. The number of those casting lots to meet Hector is now only eight, for the ninth, the statue of Odysseus, they say that Nero carried to Rome , 5.25.9. but Agamemnon's statue is the only one of the eight to have his name inscribed upon it; the writing is from right to left. The figure with the cock emblazoned on the shield is Idomeneus the descendant of Minos. The story goes that Idomeneus was descended from the Sun, the father of Pasiphae, and that the cock is sacred to the Sun and proclaims when he is about to rise. 5.25.10. An inscription too is written on the pedestal:— To Zeus these images were dedicated by the Achaeans, Descendants of Pelops the godlike scion of Tantalus. Such is the inscription on the pedestal, but the name of the artist is written on the shield of Idomeneus:— This is one of the many works of clever Onatas, The Aeginetan, whose sire was Micon.
12. Gregory of Nazianzus, In Theophania (Orat. 38), 205, 211, 58 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Kowalzig (2007) 203
13. Strabo, Geography, 6.1.10-6.1.15  Tagged with subjects: •identity, general, tied to gods Found in books: Kowalzig (2007) 297
6.1.10. After Locri comes the Sagra, a river which has a feminine name. On its banks are the altars of the Dioscuri, near which ten thousand Locri, with Rhegini, clashed with one hundred and thirty thousand Crotoniates and gained the victory — an occurrence which gave rise, it is said, to the proverb we use with incredulous people, Truer than the result at Sagra. And some have gone on to add the fable that the news of the result was reported on the same day to the people at the Olympia when the games were in progress, and that the speed with which the news had come was afterwards verified. This misfortune of the Crotoniates is said to be the reason why their city did not endure much longer, so great was the multitude of men who fell in the battle. After the Sagra comes a city founded by the Achaeans, Caulonia, formerly called Aulonia, because of the glen which lies in front of it. It is deserted, however, for those who held it were driven out by the barbarians to Sicily and founded the Caulonia there. After this city comes Scylletium, a colony of the Athenians who were with Menestheus (and now called Scylacium). Though the Crotoniates held it, Dionysius included it within the boundaries of the Locri. The Scylletic Gulf, which, with the Hipponiate Gulf forms the aforementioned isthmus, is named after the city. Dionysius undertook also to build a wall across the isthmus when he made war upon the Leucani, on the pretext, indeed, that it would afford security to the people inside the isthmus from the barbarians outside, but in truth because he wished to break the alliance which the Greeks had with one another, and thus command with impunity the people inside; but the people outside came in and prevented the undertaking. 6.1.11. After Scylletium comes the territory of the Crotoniates, and three capes of the Iapyges; and after these, the Lacinium, a sanctuary of Hera, which at one time was rich and full of dedicated offerings. As for the distances by sea, writers give them without satisfactory clearness, except that, in a general way, Polybius gives the distance from the strait to Lacinium as two thousand three hundred stadia, and the distance thence across to Cape Iapygia as seven hundred. This point is called the mouth of the Tarantine Gulf. As for the gulf itself, the distance around it by sea is of considerable length, two hundred and forty miles, as the Chorographer says, but Artemidorus says three hundred and eighty for a man well-girded, although he falls short of the real breadth of the mouth of the gulf by as much. The gulf faces the winter-sunrise; and it begins at Cape Lacinium, for, on doubling it, one immediately comes to the cities of the Achaeans, which, except that of the Tarantini, no longer exist, and yet, because of the fame of some of them, are worthy of rather extended mention. 6.1.12. The first city is Croton, within one hundred and fifty stadia from the Lacinium; and then comes the River Aesarus, and a harbor, and another river, the Neaethus. The Neaethus got its name, it is said, from what occurred there: Certain of the Achaeans who had strayed from the Trojan fleet put in there and disembarked for an inspection of the region, and when the Trojan women who were sailing with them learned that the boats were empty of men, they set fire to the boats, for they were weary of the voyage, so that the men remained there of necessity, although they at the same time noticed that the soil was very fertile. And immediately several other groups, on the strength of their racial kinship, came and imitated them, and thus arose many settlements, most of which took their names from the Trojans; and also a river, the Neaethus, took its appellation from the aforementioned occurrence. According to Antiochus, when the god told the Achaeans to found Croton, Myscellus departed to inspect the place, but when he saw that Sybaris was already founded — having the same name as the river near by — he judged that Sybaris was better; at all events, he questioned the god again when he returned whether it would be better to found this instead of Croton, and the god replied to him (Myscellus was a hunchback as it happened): Myscellus, short of back, in searching else outside thy track, thou hunt'st for morsels only; 'tis right that what one giveth thee thou do approve; and Myscellus came back and founded Croton, having as an associate Archias, the founder of Syracuse, who happened to sail up while on his way to found Syracuse. The Iapyges used to live at Croton in earlier times, as Ephorus says. And the city is reputed to have cultivated warfare and athletics; at any rate, in one Olympian festival the seven men who took the lead over all others in the stadium-race were all Crotoniates, and therefore the saying The last of the Crotoniates was the first among all other Greeks seems reasonable. And this, it is said, is what gave rise to the other proverb, more healthful than Croton, the belief being that the place contains something that tends to health and bodily vigor, to judge by the multitude of its athletes. Accordingly, it had a very large number of Olympic victors, although it did not remain inhabited a long time, on account of the ruinous loss of its citizens who fell in such great numbers at the River Sagra. And its fame was increased by the large number of its Pythagorean philosophers, and by Milo, who was the most illustrious of athletes, and also a companion of Pythagoras, who spent a long time in the city. It is said that once, at the common mess of the philosophers, when a pillar began to give way, Milo slipped in under the burden and saved them all, and then drew himself from under it and escaped. And it is probably because he relied upon this same strength that he brought on himself the end of his life as reported by some writers; at any rate, the story is told that once, when he was travelling through a deep forest, he strayed rather far from the road, and then, on finding a large log cleft with wedges, thrust his hands and feet at the same time into the cleft and strained to split the log completely asunder; but he was only strong enough to make the wedges fall out, whereupon the two parts of the log instantly snapped together; and caught in such a trap as that, he became food for wild beasts. 6.1.13. Next in order, at a distance of two hundred stadia, comes Sybaris, founded by the Achaeans; it is between two rivers, the Crathis and the Sybaris. Its founder was Is of Helice. In early times this city was so superior in its good fortune that it ruled over four tribes in the neighborhood, had twenty five subject cities, made the campaign against the Crotoniates with three hundred thousand men, and its inhabitants on the Crathis alone completely filled up a circuit of fifty stadia. However, by reason of luxury and insolence they were deprived of all their felicity by the Crotoniates within seventy days; for on taking the city these conducted the river over it and submerged it. Later on, the survivors, only a few, came together and were making it their home again, but in time these too were destroyed by Athenians and other Greeks, who, although they came there to live with them, conceived such a contempt for them that they not only slew them but removed the city to another place near by and named it Thurii, after a spring of that name. Now the Sybaris River makes the horses that drink from it timid, and therefore all herds are kept away from it; whereas the Crathis makes the hair of persons who bathe in it yellow or white, and besides it cures many afflictions. Now after the Thurii had prospered for a long time, they were enslaved by the Leucani, and when they were taken away from the Leucani by the Tarantini, they took refuge in Rome, and the Romans sent colonists to supplement them, since their population was reduced, and changed the name of the city to Copiae. 6.1.14. After Thurii comes Lagaria, a stronghold, founded by Epeius and the Phocaeans; thence comes the Lagaritan wine, which is sweet, mild, and extremely well thought of among physicians. That of Thurii, too, is one of the famous wines. Then comes the city Heracleia, a short distance above the sea; and two navigable rivers, the Aciris and the Siris. On the Siris there used to be a Trojan city of the same name, but in time, when Heracleia was colonized thence by the Tarantini, it became the port of the Heracleotes. It is twenty-four stadia distant from Heracleia and about three hundred and thirty from Thurii. Writers produce as proof of its settlement by the Trojans the wooden image of the Trojan Athene which is set up there — the image that closed its eyes, the fable goes, when the suppliants were dragged away by the Ionians who captured the city; for these Ionians came there as colonists when in flight from the dominion of the Lydians, and by force took the city, which belonged to the Chones, and called it Polieium; and the image even now can be seen closing its eyes. It is a bold thing, to be sure, to tell such a fable and to say that the image not only closed its eyes (just as they say the image in Troy turned away at the time Cassandra was violated) but can also be seen closing its eyes; and yet it is much bolder to represent as brought from Troy all those images which the historians say were brought from there; for not only in the territory of Siris, but also at Rome, at Lavinium, and at Luceria, Athene is called Trojan Athena, as though brought from Troy. And further, the daring deed of the Trojan women is current in numerous places, and appears incredible, although it is possible. According to some, however, both Siris and the Sybaris which is on the Teuthras were founded by the Rhodians. According to Antiochus, when the Tarantini were at war with the Thurii and their general Cleandridas, an exile from Lacedemon, for the possession of the territory of Siris, they made a compromise and peopled Siris jointly, although it was adjudged the colony of the Tarantini; but later on it was called Heracleia, its site as well as its name being changed. 6.1.15. Next in order comes Metapontium, which is one hundred and forty stadia from the naval station of Heracleia. It is said to have been founded by the Pylians who sailed from Troy with Nestor; and they so prospered from farming, it is said, that they dedicated a golden harvest at Delphi. And writers produce as a sign of its having been founded by the Pylians the sacrifice to the shades of the sons of Neleus. However, the city was wiped out by the Samnitae. According to Antiochus: Certain of the Achaeans were sent for by the Achaeans in Sybaris and resettled the place, then forsaken, but they were summoned only because of a hatred which the Achaeans who had been banished from Laconia had for the Tarantini, in order that the neighboring Tarantini might not pounce upon the place; there were two cities, but since, of the two, Metapontium was nearer to Taras, the newcomers were persuaded by the Sybarites to take Metapontium and hold it, for, if they held this, they would also hold the territory of Siris, whereas, if they turned to the territory of Siris, they would add Metapontium to the territory of the Tarantini, which latter was on the very flank of Metapontium; and when, later on, the Metapontians were at war with the Tarantini and the Oinotrians of the interior, a reconciliation was effected in regard to a portion of the land — that portion, indeed, which marked the boundary between the Italy of that time and Iapygia. Here, too, the fabulous accounts place Metapontus, and also Melanippe the prisoner and her son Boeotus. In the opinion of Antiochus, the city Metapontium was first called Metabum and later on its name was slightly altered, and further, Melanippe was brought, not to Metabus, but to Dius, as is proved by a hero-sanctuary of Metabus, and also by Asius the poet, when he says that Boeotus was brought forth in the halls of Dius by shapely Melanippe, meaning that Melanippe was brought to Dius, not to Metabus. But, as Ephorus says, the colonizer of Metapontium was Daulius, the tyrant of the Crisa which is near Delphi. And there is this further account, that the man who was sent by the Achaeans to help colonize it was Leucippus, and that after procuring the use of the place from the Tarantini for only a day and night he would not give it back, replying by day to those who asked it back that he had asked and taken it for the next night also, and by night that he had taken and asked it also for the next day. Next in order comes Taras and Iapygia; but before discussing them I shall, in accordance with my original purpose, give a general description of the islands that lie in front of Italy; for as from time to time I have named also the islands which neighbor upon the several tribes, so now, since I have traversed Oinotria from beginning to end, which alone the people of earlier times called Italy, it is right that I should preserve the same order in traversing Sicily and the islands round about it.
14. Epigraphy, Lindos Ii, 707, 222  Tagged with subjects: •nan Found in books: Kowalzig (2007) 248
15. Epigraphy, Fasti Vaticani, 18-19  Tagged with subjects: •nan Found in books: Kowalzig (2007) 248
17. Dead Sea Scrolls, 4Q379 (Apocryphon of Joshuaa), None  Tagged with subjects: •identity, general, tied to gods Found in books: Kowalzig (2007) 259
18. Epigraphy, Ig Xii,1, 677  Tagged with subjects: •identity, general, tied to gods Found in books: Kowalzig (2007) 259
19. Anon., Scholia To Eur. Andr., 687  Tagged with subjects: •identity, general, tied to gods Found in books: Kowalzig (2007) 203
20. Anon., Scholia To Pindar, Olympian Odes, None  Tagged with subjects: •nan Found in books: Kowalzig (2007) 248, 249
21. Epigraphy, Prose Sur Pierre, 1067  Tagged with subjects: •identity, general, tied to gods Found in books: Kowalzig (2007) 248
22. Epigraphy, Ik Rhod. Peraia, 555  Tagged with subjects: •identity, general, tied to gods Found in books: Kowalzig (2007) 248