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
island	Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 27, 85, 86, 109, 119, 138, 139 Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 33, 60, 67, 70, 71, 72, 73, 75, 77, 80, 82, 162, 166, 168, 169, 172, 175, 177, 179, 182, 265, 266, 267, 272, 273, 274, 275, 276, 277, 278, 279, 284, 285, 286, 287, 303, 306, 307, 308, 309, 310, 311, 312, 313, 316, 328, 330, 433, 440, 459, 469, 473, 482
island, aiginetans at salamis	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 207, 208, 209, 210, 221, 222, 223, 321
island, amorgos, aegean	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 370
island, amorgos, cycladic	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 205, 207, 209, 210, 211, 212, 213, 214, 215, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 228, 229, 230, 231, 232, 233, 234, 235, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253
island, asklepieion, rome asklepieia, establishment of tiber	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 182, 206
island, astypalaea, aegean	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 305
island, cos, aegean	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 542
island, created by volcanic eruption, hiera	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 300
island, delos, aegean	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 160, 164, 165, 168
island, farasan	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 345
island, identity, islands, in the aegean, polis vs.	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 226, 241, 242, 243, 244, 245, 246, 257, 258, 263, 264
island, ithaka, ionian	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 188
island, kerkyra, ionian	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 188, 195
island, kos, aegean	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 225, 356, 357, 358, 359
island, lade	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 143, 221
island, lesbos, aegean	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 370
island, monastery, ḥayq	Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 132, 141, 146
island, naxos, cycladic	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 213, 214, 215
island, of alexandria, pharos	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 218, 219, 220, 244, 245, 246, 247, 248, 249, 250, 251, 252
island, of ceram	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 46
island, of dreams, true stories	Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 227, 228, 229, 230, 231, 232
island, of helios, sun	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 64
island, of herodotus, hiera	Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 231, 232
island, of panara, panchaea	Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 197, 230, 259
island, of pharos, city of alexandria	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 10, 11, 12, 13, 20, 23, 26, 34, 56, 57, 58, 59
island, of pyrrhos, king of molossos/epeiros, rhodes	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 248
island, of sacrifice, thysia, samos	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 213, 214
island, of the blessed	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232, 233
island, of the sun	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 99, 100, 101, 102, 103, 104, 204 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 29, 131, 132
island, of the sun, egypt , and the	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 99, 100, 101, 102, 103, 104, 204
island, on the nile, philae	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 30, 89, 90, 92, 224, 225
island, peuce	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 89, 90, 93
island, rhodes, aegean	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 319
island, salamis	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 185, 203 Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 173
island, salamis, salamis, battle of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 94, 105, 142, 212, 218, 320, 321
island, samos	Merz and Tieleman (2012), Ambrosiaster's Political Theology, 133, 173, 174, 180
island, samos, aegean	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 195 Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 31, 299, 354
island, states, peraia, continental possession of	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 218, 222, 226
island, thynias	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 203
island, tiber	Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 171
island, white	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 230, 450, 604, 670 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232, 233
island, worlds, economy, early fifth-century, of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 87, 88, 94, 99, 100, 101, 102, 250, 251, 252, 253, 254, 255, 256, 257, 384
islanders, league, koinon, federation, confederacy, nesiotic	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 248
islanders, league, nesiotai	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 228
islanders, minos, popular with	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91, 92, 96, 97
islands	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 31 Stuckenbruck (2007), 1 Enoch 91-108, 320
islands, aegean	Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 71, 76, 84, 86, 89, 94, 102, 188 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 79, 150
islands, aeolian	Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 110, 112
islands, amorgos, aegean	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 159
islands, and cities and changes of name’, callimachus, ‘foundations of	Walter (2020), Time in Ancient Stories of Origin, 108
islands, and peraia, rhodes, surrounding	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 253, 254
islands, andros, aegean	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 159, 173
islands, aphrodite associated with, aegean	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 259, 261
islands, apsyrtides	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 323
islands, aristophanes	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 56
islands, as mainads	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 85
islands, associated with, aphrodite, aegean	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 259, 261
islands, associated with, dionysus, aegean	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 308, 316, 393
islands, battle of aegates	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 24, 210, 228 Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 36, 116, 117, 119, 120
islands, blessed	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 319, 320, 324
islands, canary	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 31
islands, cassiterides, see also tin	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 31
islands, chelidonian	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 222 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 283
islands, chorus, khoros, of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 69, 70, 71, 72, 73, 74, 76, 77, 78, 79, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124
islands, coinage, athenian of the	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 84, 85, 86, 87, 90, 96, 114
islands, cos, aegean	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 159, 168
islands, delos, aegean	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 159, 162
islands, dionysus associated with, aegean	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 308, 316, 393
islands, echinades	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 327
islands, in aegean sea, floating configuration of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 69, 70, 71, 72, 73, 74, 76, 77, 78, 79, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124
islands, in the aegean	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 69, 70, 71, 72, 73, 74, 76, 77, 78, 79, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266
islands, in the aegean, and economic activity	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 211, 258, 259
islands, in the aegean, athenian settlement of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 83, 84, 85, 86, 110
islands, in the aegean, capitalising on special natural resources	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 100
islands, in the aegean, fast and frequent change on	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 241, 242, 243
islands, in the aegean, herakles on	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 141
islands, in the aegean, in delian league	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 106, 107
islands, in the aegean, networking	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 60, 79, 94, 97, 251, 252, 253, 254, 255, 256, 257
islands, in the aegean, poverty and wealth of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 87, 88, 93, 94, 100, 314
islands, in the aegean, re-, births of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 241, 242, 243
islands, in the aegean, stereotyping of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 87, 88, 93, 94, 100, 113
islands, in the aegean, synoikism/unification	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 93, 224, 225, 226, 250, 251, 252, 253, 254, 255, 256, 257
islands, in the aegean, theoria to delos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 69, 70, 71, 72, 73, 74, 76, 77, 78, 79, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102
islands, in the aegean, topoi in myth	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 109, 241, 242, 243
islands, in the aegean, vs. ionians of asia minor	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 69, 82, 84, 85, 86, 109, 110, 118, 119, 120, 121, 122, 123, 124
islands, ionian	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 29 Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 28, 29
islands, ios, aegean	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 173
islands, kamaturi	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 123
islands, keos, aegean	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 159
islands, lepsia, aegean	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 173
islands, lesbos, aegean	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 159
islands, location	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 464, 465, 466, 467, 468, 469
islands, mousike, music	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 99, 100, 123
islands, naxos, aegean	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 159, 173
islands, oenussae	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 300
islands, of the blessed	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 13
islands, of the sun	Pinheiro et al. (2015), Philosophy and the Ancient Novel, 19, 21, 25
islands, paros, aegean	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 173
islands, paxoi	Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 188
islands, pelasgians, on	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 85, 86
islands, rhodes, aegean	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 155
islands, samos, aegean	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 173
islands, samothrace, aegean	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 91, 92, 118
islands, see also tin cassiterides	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 14
islands, siphnos, aegean	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 173
islands, syros, aegean	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 173
islands, tenos, aegean	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 173
islands/cyclades, cycladic	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 7, 16, 205, 210, 212, 245, 250
islands”, monuments, as “time	Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 71
pan-island, cults, islands, in the aegean	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 72, 73, 232, 263, 264
“islanders”, league, nesiotai	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 228

List of validated texts:

19 validated results for "island"

1. Hesiod, Works And Days, 167-173 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Island of the Blessed • Islands of the Blessed • White Island

Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 13

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167 τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας'¹⁶⁸ Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. ¹⁶⁹ Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς ¹⁶⁹ ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. ¹⁶⁹ τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. ¹⁶⁹ τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. ¹⁶⁹ τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. ¹⁷⁰ καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες ¹⁷¹ ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, ¹⁷² ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν ¹⁷³ τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα. ' None

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167 While some in Cadmus’ Thebes, while looking for'¹⁶⁸ The flocks of Oedipus, found death. The sea ¹⁶⁹ Took others as they crossed to Troy fight ¹⁷⁰ For fair-tressed Helen. They were screened as well ¹⁷¹ In death. Lord Zeus arranged it that they might ¹⁷² Live far from others. Thus they came to dwell, ¹⁷³ Carefree, among the blessed isles, content ' None

2. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aeolia(n Islands) • Alexandria, Pharos, Island of • Helios (Sun), island of • Ionian Islands • Island of the Blessed • Island of the Sun • Islands of the Sun • White Island • island • islands, in the Aegean • islands, in the Aegean, (re-)births of • islands, in the Aegean, fast and frequent change on • islands, in the Aegean, polis vs. island identity • islands, in the Aegean, topoi in myth • location, islands

Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 28; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 60, 93; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 233; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 242; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 29, 131; Pinheiro et al. (2015), Philosophy and the Ancient Novel, 21; Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 467, 468; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 246; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 60, 71, 72, 73, 75; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 64

3. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Canary Islands • Cassiterides (see also Tin Islands) • Islands) • Philae, island on the Nile

Found in books: Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 31; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 92

4. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aegean Sea, floating configuration of islands in • Chelidonian Islands • chorus, khoros, of islands • islands, in the Aegean

Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 112; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 283

5. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aegean Sea, floating configuration of islands in • Alexandria, Pharos, Island of • chorus, khoros, of islands • islands, in the Aegean • islands, in the Aegean, in Delian League • islands, in the Aegean, theoria to Delos

Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 98; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 251, 252

6. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • island • islands, in the Aegean

Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 261; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 166

7. Diodorus Siculus, Historical Library, 2.56, 2.58-2.59, 3.10 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Egypt\n, and the Island of the Sun • Island of the Sun • Islands of the Sun • Panara, Panchaea, island of

Found in books: Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 104, 204; Pinheiro et al. (2015), Philosophy and the Ancient Novel, 19; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 230

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2.56 1. \xa0But when they were now drawing near to the island, the account proceeds, some of the natives met them and drew their boat to land; and the inhabitants of the island, thronging together, were astonished at the arrival of the strangers, but they treated them honourably and shared with them the necessities of life which their country afforded.,2. \xa0The dwellers upon this island differ greatly both in the characteristics of their bodies and in their manners from the men in our part of the inhabited world; for they are all nearly alike in the shape of their bodies and are over four cubits in height, but the bones of the body have the ability to bend to a certain extent and then straighten out again, like the sinewy parts.,3. \xa0They are also exceedingly tender in respect to their bodies and yet more vigorous than is the case among us; for when they have seized any object in their hands no man can extract it from the grasp of their fingers. There is absolutely no hair on any part of their bodies except on the head, eyebrows and eyelids, and on the chin, but the other parts of the body are so smooth that not even the least down can be seen on them.,4. \xa0They are also remarkably beautiful and well-proportioned in the outline of the body. The openings of their ears are much more spacious than ours and growths have developed that serve as valves, so to speak, to close them.,5. \xa0And they have a peculiarity in regard to the tongue, partly the work of nature and congenital with them and partly intentionally brought about by artifice; among them, namely, the tongue is double for a certain distance, but they divide the inner portions still further, with the result that it becomes a double tongue as far as the base.,6. \xa0Consequently they are very versatile as to the sounds they can utter, since they imitate not only every articulate language used by man but also the varied chatterings of the birds, and, in general, they reproduce any peculiarity of sounds. And the most remarkable thing of all is that at one and the same time they can converse perfectly with two persons who fall in with them, both answering questions and discoursing pertinently on the circumstances of the moment; for with one division of the tongue they can converse with the one person, and likewise with the other talk with the second.,7. \xa0Their climate is most temperate, we are told, considering that they live at the equator, and they suffer neither from heat nor from cold. Moreover, the fruits in their island ripen throughout the entire year, even as the poet writes, Here pear on pear grows old, and apple close On apple, yea, and clustered grapes on grapes, And fig on fig. And with them the day is always the same length as the night, and at midday no shadow is cast of any object because the sun is in the zenith.' "^2.58 1. \xa0They do not marry, we are told, but possess their children in common, and maintaining the children who are born as if they belonged to all, they love them equally; and while the children are infants those who suckle the babes often change them around in order that not even the mothers may know their own offspring. Consequently, since there is no rivalry among them, they never experience civil disorders and they never cease placing the highest value upon internal harmony.,2. \xa0There are also animals among them, we are told, which are small in size but the object of wonder by reason of the nature of their bodies and the potency of their blood; for they are round in form and very similar to tortoises, but they are marked on the surface by two diagonal yellow stripes, at each end of which they have an eye and a mouth;,3. \xa0consequently, though seeing with four eyes and using as many mouths, yet it gathers its food into one gullet, and down this its nourishment is swallowed and all flows together into one stomach; and in like manner its other organs and all its inner parts are single. It also has beneath it all around its body many feet, by means of which it can move in whatever direction it pleases.,4. \xa0And the blood of this animal, they say, has a marvellous potency; for it immediately glues on to its place any living member that has been severed; even if a hand or the like should happen to have been cut off, by the use of this blood it is glued on again, provided that the cut is fresh, and the same thing is true of such other parts of the body as are not connected with the regions which are vital and sustain the person's life.,5. \xa0Each group of the inhabitants also keeps a bird of great size and of a nature peculiar to itself, by means of which a test is made of the infant children to learn what their spiritual disposition is; for they place them upon the birds, and such of them as are able to endure the flight through the air as the birds take wing they rear, but such as become nauseated and filled with consternation they cast out, as not likely either to live many years and being, besides, of no account because of their dispositions.,6. \xa0In each group the oldest man regularly exercises the leadership, just as if he were a kind of king, and is obeyed by all the members; and when the first such ruler makes an end of his life in accordance with the law upon the completion of his one\xa0hundred and fiftieth year, the next oldest succeeds to the leadership.,7. \xa0The sea about the island has strong currents and is subject to great flooding and ebbing of the tides and is sweet in taste. And as for the stars of our heavens, the Bears and many more, we are informed, are not visible at all. The number of these islands was seven, and they are very much the same in size and at about equal distances from one another, and all follow the same customs and laws." '^2.59 1. \xa0Although all the inhabitants enjoy an abundant provision of everything from what grows of itself in these islands, yet they do not indulge in the enjoyment of this abundance without restraint, but they practise simplicity and take for their food only what suffices for their needs. Meat and whatever else is roasted or boiled in water are prepared by them, but all the other dishes ingeniously concocted by professional cooks, such as sauces and the various kinds of seasonings, they have no notion whatsoever.,2. \xa0And they worship as gods that which encompasses all things and the sun, and, in general, all the heavenly bodies. Fishes of every kind in great numbers are caught by them by sundry devices and not a\xa0few birds.,3. \xa0There is also found among them an abundance of fruit trees growing wild, and olive trees and vines grow there, from which they make both olive oil and wine in abundance. Snakes also, we are told, which are of immense size and yet do no harm to the inhabitants, have a meat which is edible and exceedingly sweet.,4. \xa0And their clothing they make themselves from a certain reed which contains in the centre a downy substance that is bright to the eye and soft, which they gather and mingle with crushed sea-shells and thus make remarkable garments of a purple hue. As for the animals of the islands, their natures are peculiar and so amazing as to defy credence.,5. \xa0All the details of their diet, we are told, follow a prescribed arrangement, since they do not all take their food at the same time nor is it always the same; but it has been ordained that on certain fixed days they shall eat at one time fish, at another time fowl, sometimes the flesh of land animals, and sometimes olives and the most simple side-dishes.,6. \xa0They also take turns in ministering to the needs of one another, some of them fishing, others working at the crafts, others occupying themselves in other useful tasks, and still others, with the exception of those who have come to old age, performing the services of the group in a definite cycle.,7. \xa0And at the festivals and feasts which are held among them, there are both pronounced and sung in honour of the gods hymns and spoken laudations, and especially in honour of the sun, after whom they name both the islands and themselves.,8. \xa0They inter their dead at the time when the tide is at the ebb, burying them in the sand along the beach, the result being that at flood-tide the place has fresh sand heaped upon it. The reeds, they say, from which the fruit for their nourishment is derived, being a span in thickness increase at the times of full-moon and again decrease proportionately as it wanes.,9. \xa0And the water of the warm springs, being sweet and health-giving, maintains its heat and never becomes cold, save when it is mixed with cold water or wine. ^3.10 1. \xa0In that part of the country which lies along the Nile in Libya there is a section which is remarkable for its beauty; for it bears food in great abundance and of every variety and provides convenient places of retreat in its marshes where one finds protection against the excessive heat; consequently this region is a bone of contention between the Libyans and the Ethiopians, who wage unceasing warfare with each other for its possession.,2. \xa0It is also a gathering-place for a multitude of elephants from the country lying above it because, as some say, the pasturage is abundant and sweet; for marvellous marshes stretch along the banks of the river and in them grows food in great plenty and of every kind.,3. \xa0Consequently, whenever they taste of the rush and the reed, they remain there because of the sweetness of the food and destroy the means of subsistence of the human beings; and because of this the inhabitants are compelled to flee from these regions, and to live as nomads and dwellers in tents â\x80\x94 in a word, to fix the bounds of their country by their advantage.,4. \xa0The herds of the wild beasts which we have mentioned leave the interior of the country because of the lack of food, since every growing thing in the ground quickly dries up; for as a result of the excessive heat and the lack of water from springs and rivers it comes to pass that the plants for food are rough and scanty.,5. \xa0There are also, as some say, in the country of the wild beasts, as it is called, serpents which are marvellous for their size and multitude; these attack the elephants at the water-holes, pit their strength against them, and winding themselves in coils about their legs continue squeezing them tighter and tighter in their bands until at last the beasts, covered with foam, fall to the ground from their weight. Thereupon the serpents gather and devour the flesh of the fallen elephant, overcoming the beast with ease because it moves only with difficulty.,6. \xa0But since it still remains a puzzle why, in pursuit of their accustomed food, they do not follow the elephants into the region along the river, which I\xa0have mentioned, they say that the serpents of such great size avoid the level part of the country and continually make their homes at the foot of mountains in ravines which are suitable to their length and in deep caves; consequently they never leave the regions which are suitable to them and to which they are accustomed, Nature herself being the instructor of all the animals in such matters. As for the Ethiopians, then, and their land, this is as much as we have to say.'' None

8. Philo of Alexandria, On The Life of Moses, 2.34-2.37 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Alexandria, Pharos, Island of • City of Alexandria, island of Pharos

Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 244, 245, 247, 248, 250; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 10, 57

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2.34 So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. ^2.35 The island of Pharos lies in front of Alexandria, the neck of which runs out like a sort of tongue towards the city, being surrounded with water of no great depth, but chiefly with shoals and shallow water, so that the great noise and roaring from the beating of the waves is kept at a considerable distance, and so mitigated. ^2.36 They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. ^2.37 Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. '' None

9. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexandria, Pharos, Island of • City of Alexandria, island of Pharos

Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 246; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 11

10. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Rome Asklepieia, establishment of Tiber Island Asklepieion • Tiber Island

Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 171; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 182

11. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Alexandria, Pharos, Island of • City of Alexandria, island of Pharos

Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 246; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 12

12. Cassius Dio, Roman History, 51.16-51.17 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Alexandria, Pharos, Island of • Philae, island on the Nile

Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 30; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 219

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51.16 1. \xa0As for the rest who had been connected with Antony\'s cause up to this time, he punished some and pardoned others, either from personal motives or to oblige his friends. And since there were found at the court many children of princes and kings who were being kept there, some as hostages and others out of a spirit of arrogance, he sent some back to their homes, joined others in marriage with one another, and retained still others.,2. \xa0I\xa0shall omit most of these cases and mention only two. of his own accord he restored Iotape to the Median king, who had found an asylum with him after his defeat; but he refused the request of Artaxes that his brothers be sent to him, because this prince had put to death the Romans left behind in Armenia.,3. \xa0This was the disposition he made of such captives; and in the case of the Egyptians and the Alexandrians, he spared them all, so that none perished. The truth was that he did not see fit to inflict any irreparable injury upon a people so numerous, who might prove very useful to the Romans in many ways;,4. \xa0nevertheless, he offered as a pretext for his kindness their god Serapis, their founder Alexander, and, in the third place, their fellow-citizen Areius, of whose learning and companionship he availed himself. The speech in which he proclaimed to them his pardon he delivered in Greek, so that they might understand him.,5. \xa0After this he viewed the body of Alexander and actually touched it, whereupon, it is said, a piece of the nose was broken off. But he declined to view the remains of the Ptolemies, though the Alexandrians were extremely eager to show them, remarking, "I\xa0wished to see a king, not corpses." For this same reason he would not enter the presence of Apis, either, declaring that he was accustomed to worship gods, not cattle.' "^51.17 1. \xa0Afterwards he made Egypt tributary and gave it in charge of Cornelius Gallus. For in view of the populousness of both the cities and the country, the facile, fickle character of the inhabitants, and the extent of the grain-supply and of the wealth, so far from daring to entrust the land to any senator, he would not even grant a senator permission to live in it, except as he personally made the concession to him by name.,2. \xa0On the other hand he did not allow the Egyptians to be senators in Rome; but whereas he made various dispositions as regards the several cities, he commanded the Alexandrians to conduct their government without senators; with such capacity for revolution, I\xa0suppose, did he credit them.,3. \xa0And of the system then imposed upon them most details are rigorously preserved at the present time, but they have their senators both in Alexandria, beginning first under the emperor Severus, and also in Rome, these having first been enrolled in the senate in the reign of Severus' son Antoninus.,4. \xa0Thus was Egypt enslaved. All the inhabitants who resisted for a time were finally subdued, as, indeed, Heaven very clearly indicated to them beforehand. For it rained not only water where no drop had ever fallen previously, but also blood; and there were flashes of armour from the clouds as this bloody rain fell from them.,5. \xa0Elsewhere there was the clashing of drums and cymbals and the notes of flutes and trumpets, and a serpent of huge size suddenly appeared to them and uttered an incredibly loud hiss. Meanwhile comets were seen and dead men's ghosts appeared, the statues frowned, and Apis bellowed a note of lamentation and burst into tears.,6. \xa0So much for these events. In the palace quantities of treasure were found. For Cleopatra had taken practically all the offerings from even the holiest shrines and so helped the Romans swell their spoils without incurring any defilement on their own part. Large sums were also obtained from every man against whom any charge of misdemeanour were brought.,7. \xa0And apart from these, all the rest, even though no particular complaint could be lodged against them, had two-thirds of their property demanded of them. Out of this wealth all the troops received what was owing them, and those who were with Caesar at the time got in addition a\xa0thousand sesterces on condition of not plundering the city.,8. \xa0Repayment was made in full to those who had previously advanced loans, and to both the senators and the knights who had taken part in the war large sums were given. In fine, the Roman empire was enriched and its temples adorned."' None

13. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Islands of the Sun • True stories, Island of Dreams

Found in books: Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 227; Pinheiro et al. (2015), Philosophy and the Ancient Novel, 21

14. Ammianus Marcellinus, History, 22.16.9-22.16.11 (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Alexandria, Pharos, Island of • City of Alexandria, island of Pharos

Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 246; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 12

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22.16.9 Since this coast in former times, because of its treacherous and perilous approaches, involved seafarers in many dangers, Cleopatra The pharos was the work of Sostrates of Cnidus, master-builder of Ptolemy Philadelphus. It was destroyed during the Alexandrine war, and rebuilt by Cleopatra. devised a lofty tower in the harbour, which from its situation is called the Pharos It was built on an island called Pharos; its height is estimated to have been about 360 feet, and its base 82 feet square. It stood until 1477 or 1478, when a fort was built from its material. and furnishes the means of showing lights to ships by night; whereas before that, as they came from the Parthenian or the Libyan sea past flat and low shores, seeing no landmarks of mountains or signs of hills, they were dashed upon the soft, tenacious sandbanks and wrecked. ^22.16.10 This same queen built the Heptastadium, A causeway seven stadia in length; it is now, generally speaking, a mile wide, and forms a large part of the site of the modern city (Strabo, L.C.L., vol. viii. p. 27, n. 2. Cf. Strabo, xvii. 1, 6 (p. 792). This also is earlier than Cleopatra. remarkable alike for its great size and for the incredible speed with which it was constructed, for a well-known and sufficient reason. The island of Pharos, where Proteus, as Homer relates in lofty language, Odyss. iv. 400 ff. lived with his herd of seals, lay a mile from the shore of the city, and was subject to tribute by the Rhodians. ^22.16.11 When they had come one day to collect this tax, which was excessive, the queen, who was ever skilled in deception, under pretence of a solemn festival, took the same tax-collectors with her to the suburbs, and gave orders that the work should be completed by unremitting toil. In seven days, by building dams in the sea near the shore, the same number of stadia were won for the land; then the queen rode to the spot in a carriage drawn by horses, and laughed at the Rhodians, since it was on islands and not on the mainland that they imposed a duty. The language is somewhat obscure, but the meaning is clear. The Heptastadion connected the island of Pharos with the mainland, and so took away the right of the Rhodians to tax it as an island.'' None

15. Anon., Letter of Aristeas, 41, 83-85, 105, 107-116, 134, 139-143, 301, 303-307
Tagged with subjects: • Alexandria, Pharos, Island of • City of Alexandria, island of Pharos • Herodotus, Hiera, island of • Panara, Panchaea, island of

Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 245, 248; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 56, 57, 58, 59; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 197, 230, 231, 232, 259

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41 To this letter Eleazar replied appropriately as follows:'Eleazar the High priest sends greetings to King Ptolemy his true friend. My highest wishes are for your welfare and the welfare of Queen Arsinoe your sister and your children. I also am well. I have received your letter and am greatly" ⁸³ I have given you this description of the presents because I thought it was necessary. The next point in the narrative is an account of our journey to Eleazar, but I will first of all give you a description of the whole country. When we arrived in the land of the Jews we saw the city situated ⁸⁴ in the middle of the whole of Judea on the top of a mountain of considerable altitude. On the summit the temple had been built in all its splendour. It was surrounded by three walls more than seventy cubits high and in length and breadth corresponding to the structure of the edifice. All the building ⁸⁵ were characterized by a magnificence and costliness quite unprecedented. It was obvious that no expense had been spared on the door and the fastenings, which connected it with the door-posts, and ¹⁰⁵ The size of the city is of moderate dimensions. It is about forty furlongs in circumference, as far as one could conjecture. It has its towers arranged in the shape of a theatre, with thoroughfares leading between them. Now the cross roads of the lower towers are visible but those of the upper¹⁰⁷ are bound by the rules of purity, lest they should touch anything which is unlawful. It was not without reason that the original founders of the city built it in due proportions, for they possessed clear insight with regard to what was required. For the country is extensive and beautiful. Some parts of it are level, especially the districts which belong to Samaria, as it is called, and which border on the land of the Idumeans, other parts are mountainous, especially (those which are contiguous to the land of Judea). The people therefore are bound to devote themselves to agriculture and the cultivation of the soil that by this means they may have a plentiful supply of crops. In this way ¹⁰⁸ cultivation of every kind is carried on and an abundant harvest reaped in the whole of the aforesaid land. The cities which are large and enjoy a corresponding prosperity are well-populated, but they neglect the country districts, since all men are inclined to a life of enjoyment, for every one has a natural tendency towards the pursuit of pleasure. ¹⁰⁹ The same thing happened in Alexandria, which excels all cities in size and prosperity. Country people by migrating from the rural districts and settling ¹¹⁰ in the city brought agriculture into disrepute: and so to prevent them from settling in the city, the king issued orders that they should not stay in it for more than twenty days. And in the same way he gave the judges written instructions, that if it was necessary to issue a summons against any one ¹¹¹ who lived in the country, the case must be settled within five days. And since he considered the matter one of great importance, he appointed also legal officers for every district with their assistants, that the farmers and their advocates might not in the interests of business empty the granaries of the ¹¹² city, I mean, of the produce of husbandry. I have permitted this digression because it was Eleazar who pointed out with great clearness the points which have been mentioned. For great is the energy which they expend on the tillage of the soil. For the land is thickly planted with multitudes of olive trees, with crops of corn and pulse, with vines too, and there is abundance of honey. Other kinds of fruit trees and dates do not count compared with these. There are cattle of all kinds in ¹¹³ great quantities and a rich pasturage for them. Wherefore they rightly recognize that the country districts need a large population, and the relations between the city and the villages are properly ¹¹⁴ regulated. A great quantity of spices and precious stones and gold is brought into the country by the Arabs. For the country is well adapted not only for agriculture but also for commerce, and the ¹¹⁵ city is rich in the arts and lacks none of the merchandise which is brought across the sea. It possesses too suitable and commodious harbours at Askalon, Joppa, and Gaza, as well as at Ptolemais which was founded by the King and holds a central position compared with the other places named, being not far distant from any of them. The country produces everything in abundance, ¹¹⁶ ince it is well watered in all directions and well protected from storms. The river Jordan, as it is called, which never runs dry, flows through the land. Originally (the country) contained not less than 60 million acres-though afterwards the neighbouring peoples made incursions against it - and 600,000 men were settled upon it in farms of a hundred acres each. The river like the Nile rises in harvest- time and irrigates a large portion of the land. Near the district belonging to the people of ¹³⁴ he would not escape detection, for he made it clear that the power of God pervaded the whole of the law.' "¹³⁹ 'Now our Lawgiver being a wise man and specially endowed by God to understand all things, took a comprehensive view of each particular detail, and fenced us round with impregnable ramparts and walls of iron, that we might not mingle at all with any of the other nations, but remain pure in body and soul, free from all vain imaginations, worshiping the one Almighty God above the whole" "¹⁴⁰ creation. Hence the leading Egyptian priests having looked carefully into many matters, and being cognizant with (our) affairs, call us' men of God'. This is a title which does not belong to the rest of mankind but only to those who worship the true God. The rest are men not of God but of meats and drinks and clothing. For their whole disposition leads them to find solace in these things." '^1
41 Among our people such things are reckoned of no account. but throughout their whole life their ¹⁴² main consideration is the sovereignty of God. Therefore lest we should be corrupted by any abomination, or our lives be perverted by evil communications, he hedged us round on all sides by ¹⁴³ rules of purity, affecting alike what we eat, or drink, or touch, or hear, or see. For though, speaking generally, all things are alike in their natural constitution, since they are all governed by one and the same power, yet there is a deep reason in each individual case why we abstain from the use of certain things and enjoy the common use of others. For the sake of illustration I will run over one or two ³⁰¹ Three days later Demetrius took the men and passing along the sea-wall, seven stadia long, to the island, crossed the bridge and made for the northern districts of Pharos. There he assembled them in a house, which had been built upon the sea-shore, of great beauty and in a secluded situation, and invited them to carry out the work of translation, since everything that they needed for the purpose ³⁰³ And the session lasted until the ninth hour; after this they were set free to minister to their physical ³⁰⁴ needs. Everything they wanted was furnished for them on a lavish scale. In addition to this Dorotheus made the same preparations for them daily as were made for the king himself - for thus he had been commanded by the king. In the early morning they appeared daily at the Court, and ³⁰⁵ after saluting the king went back to their own place. And as is the custom of all the Jews, they washed their hands in the sea and prayed to God and then devoted themselves to reading and ³⁰⁶ translating the particular passage upon which they were engaged, and I put the question to them, Why it was that they washed their hands before they prayed? And they explained that it was a token that they had done no evil (for every form of activity is wrought by means of the hands) since in their noble and holy way they regard everything as a symbol of righteousness and truth. ³⁰⁷ As I have already said, they met together daily in the place which was delightful for its quiet and its brightness and applied themselves to their task. And it so chanced that the work of translation was completed in seventy-two days, just as if this had been arranged of set purpose.' "' None

16. Strabo, Geography, 2.5.8, 14.1.6, 14.1.20, 14.2.5, 14.2.7, 14.2.9-14.2.10, 15.3.2, 16.2.5, 17.1.6-17.1.10
Tagged with subjects: • Aegean Sea, floating configuration of islands in • Alexandria, Pharos, Island of • City of Alexandria, island of Pharos • Farasan Islands • Kos, Aegean Island • Oionai Islands • chorus, khoros, of islands • economy, early fifth-century, of island worlds • island • islands, in the Aegean • islands, in the Aegean, (re-)births of • islands, in the Aegean, fast and frequent change on • islands, in the Aegean, networking • islands, in the Aegean, polis vs. island identity • islands, in the Aegean, synoikism/unification • islands, in the Aegean, theoria to Delos • islands, in the Aegean, topoi in myth • islands, in the Aegean, vs. Ionians of Asia Minor

Found in books: De Romanis and Maiuro (2015), Across the Ocean: Nine Essays on Indo-Mediterranean Trade, 22; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 57, 103, 104, 124, 242, 250, 252, 256, 260; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 218, 219, 245, 246, 247; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 10, 11, 12, 13, 23, 34, 58; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 274; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 358; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 106

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2.5.8 It is true that Pytheas of Marseilles affirms that the farthest country north of the British islands is Thule; for which place he says the summer tropic and the arctic circle is all one. But he records no other particulars concerning it; he does not say whether Thule is an island, or whether it continues habitable up to the point where the summer tropic becomes one with the arctic circle. For myself, I fancy that the northern boundaries of the habitable earth are greatly south of this. Modern writers tell us of nothing beyond Ierne, which lies just north of Britain, where the people live miserably and like savages on account of the severity of the cold. It is here in my opinion the bounds of the habitable earth ought to be fixed. If on the one hand the parallels of Byzantium and Marseilles are the same, as Hipparchus asserts on the faith of Pytheas, (for he says that at Byzantium the gnomon indicates the same amount of shadow as Pytheas gives for Marseilles,) and at the same time the parallel of the Dnieper is distant from Byzantium about 3800 stadia, it follows, if we take into consideration the distance between Marseilles and Britain, that the circle which passes over the Dnieper traverses Britain as well. But the truth is that Pytheas, who so frequently misleads people, deceives in this instance too. It is generally admitted that a line drawn from the Pillars of Hercules, and passing over the Strait of Messina , Athens, and Rhodes, would lie under the same parallel of latitude. It is likewise admitted, that the line in passing from the Pillars to the Strait of Sicily divides the Mediterranean through the midst. Navigators tell us that the greatest distance from Keltica to Libya, starting from the bottom of the Galatic Bay, is 5000 stadia, and that this is likewise the greatest breadth of the Mediterranean. Consequently from the said line to the bottom of the bay is 2500 stadia; but to Marseilles the distance is rather less, in consequence of that city being more to the south than the bottom of the bay. But since from Rhodes to Byzantium is about 4900 stadia, it follows that Byzantium must be far north of Marseilles. The distance from this latter city to Britain is about the same as from Byzantium to the Dnieper. How far it may be from Britain to the island of Ierne is not known. As to whether beyond it there may still be habitable lands, it is not our business to inquire, as we stated before. It is sufficient for our science to determine this in the same manner that we did the southern boundaries. We there fixed the bounds of the habitable earth at 3000 stadia south of Meroe (not that these were its exact limits, but because they were sufficiently near); so in this instance they should be placed about the same number of stadia north of Britain, certainly not more than 4000. It would not serve any political purpose to be well acquainted with these distant places and the people who inhabit them; especially if they are islands whose inhabitants can neither injure us, nor yet benefit us by their commerce. The Romans might easily have conquered Britain, but they did not care to do so, as they perceived there was nothing to fear from the inhabitants, (they not being powerful enough to attack us,) and that they would gain nothing by occupying the land. Even now it appears that we gain more by the customs they pay, than we could raise by tribute, after deducting the wages of the soldiers necessary for guarding the island and exacting the taxes. And the other islands adjacent to this would be still more unproductive. ^14.1.6 Ephorus says: Miletus was first founded and fortified above the sea by the Cretans, where the Milatos of olden times is now situated, being settled by Sarpedon, who brought colonists from the Cretan Milatos and named the city after that Miletus, the place formerly being in the possession of the Leleges; but later Neleus and his followers fortified the present city. The present city has four harbors, one of which is large enough for a fleet. Many are the achievements of this city, but the greatest is the number of its colonizations; for the Euxine Pontus has been colonized everywhere by these people, as also the Propontis and several other regions. At any rate, Anaximenes of Lampsacus says that the Milesians colonized the islands Icaros and Leros; and, near the Hellespont, Limnae in the Chersonesus, as also Abydus and Arisba and Paesus in Asia; and Artace and Cyzicus in the island of the Cyziceni; and Scepsis in the interior of the Troad. I, however, in my detailed description speak of the other cities, which have been omitted by him. Both Milesians and Delians invoke an Apollo Ulius, that is, as god of health and healing, for the verb ulein means to be healthy; whence the noun ule and the salutation, Both health and great joy to thee; for Apollo is the god of healing. And Artemis has her name from the fact that she makes people Artemeas. And both Helius and Selene are closely associated with these, since they are the causes of the temperature of the air. And both pestilential diseases and sudden deaths are imputed to these gods. ^14.1.20 After the Samian strait, near Mt. Mycale, as one sails to Ephesus, one comes, on the right, to the seaboard of the Ephesians; and a part of this seaboard is held by the Samians. First on the seaboard is the Panionium, lying three stadia above the sea where the Pan-Ionian, a common festival of the Ionians, are held, and where sacrifices are performed in honor of the Heliconian Poseidon; and Prienians serve as priests at this sacrifice, but I have spoken of them in my account of the Peloponnesus. Then comes Neapolis, which in earlier times belonged to the Ephesians, but now belongs to the Samians, who gave in exchange for it Marathesium, the more distant for the nearer place. Then comes Pygela, a small town, with a sanctuary of Artemis Munychia, founded by Agamemnon and inhabited by a part of his troops; for it is said that some of his soldiers became afflicted with a disease of the buttocks and were called diseased-buttocks, and that, being afflicted with this disease, they stayed there, and that the place thus received this appropriate name. Then comes the harbor called Panormus, with a sanctuary of the Ephesian Artemis; and then the city Ephesus. On the same coast, slightly above the sea, is also Ortygia, which is a magnificent grove of all kinds of trees, of the cypress most of all. It is traversed by the Cenchrius River, where Leto is said to have bathed herself after her travail. For here is the mythical scene of the birth, and of the nurse Ortygia, and of the holy place where the birth took place, and of the olive tree near by, where the goddess is said first to have taken a rest after she was relieved from her travail. Above the grove lies Mt. Solmissus, where, it is said, the Curetes stationed themselves, and with the din of their arms frightened Hera out of her wits when she was jealously spying on Leto, and when they helped Leto to conceal from Hera the birth of her children. There are several temples in the place, some ancient and others built in later times; and in the ancient temples are many ancient wooden images xoana, but in those of later times there are works of Scopas; for example, Leto holding a sceptre and Ortygia standing beside her, with a child in each arm. A general festival is held there annually; and by a certain custom the youths vie for honor, particularly in the splendor of their banquets there. At that time, also, a special college of the Curetes holds symposiums and performs certain mystic sacrifices. ^14.2.5 The city of the Rhodians lies on the eastern promontory of Rhodes; and it is so far superior to all others in harbors and roads and walls and improvements in general that I am unable to speak of any other city as equal to it, or even as almost equal to it, much less superior to it. It is remarkable also for its good order, and for its careful attention to the administration of affairs of state in general; and in particular to that of naval affairs, whereby it held the mastery of the sea for a long time and overthrew the business of piracy, and became a friend to the Romans and to all kings who favoured both the Romans and the Greeks. Consequently it not only has remained autonomous. but also has been adorned with many votive offerings, which for the most part are to be found in the Dionysium and the gymnasium, but partly in other places. The best of these are, first, the Colossus of Helius, of which the author of the iambic verse says,seven times ten cubits in height, the work of Chares the Lindian; but it now lies on the ground, having been thrown down by an earthquake and broken at the knees. In accordance with a certain oracle, the people did not raise it again. This, then, is the most excellent of the votive offerings (at any rate, it is by common agreement one of the Seven Wonders); and there are also the paintings of Protogenes, his Ialysus and also his Satyr, the latter standing by a pillar, on top of which stood a male partridge. And at this partridge, as would be natural, the people were so agape when the picture had only recently been set up, that they would behold him with wonder but overlook the Satyr, although the latter was a very great success. But the partridge-breeders were still more amazed, bringing their tame partridges and placing them opposite the painted partridge; for their partridges would make their call to the painting and attract a mob of people. But when Protogenes saw that the main part of the work had become subordinate, he begged those who were in charge of the sacred precinct to permit him to go there and efface the partridge, and so he did. The Rhodians are concerned for the people in general, although their rule is not democratic; still, they wish to take care of their multitude of poor people. Accordingly, the people are supplied with provisions and the needy are supported by the well-to-do, by a certain ancestral custom; and there are certain liturgies that supply provisions, so that at the same time the poor man receives his sustece and the city does not run short of useful men, and in particular for the manning of the fleets. As for the roadsteads, some of them were kept hidden and forbidden to the people in general; and death was the penalty for any person who spied on them or passed inside them. And here too, as in Massalia and Cyzicus, everything relating to the architects, the manufacture of instruments of war, and the stores of arms and everything else are objects of exceptional care, and even more so than anywhere else. ^14.2.7 In earlier times Rhodes was called Ophiussa and Stadia, and then Telchinis, after the Telchines, who took up their abode in the island. Some say that the Telchines are maligners and sorcerers, who pour the water of the Styx mixed with sulphur upon animals and plants in order to destroy them. But others, on the contrary, say that since they excelled in workmanship they were maligned by rival workmen and thus received their bad reputation; and that they first came from Crete to Cypros, and then to Rhodes; and that they were the first to work iron and brass, and in fact fabricated the scythe for Cronus. Now I have already described them before, but the number of the myths about them causes me to resume their description, filling up the gaps, if I have omitted anything. ^14.2.9 The present city was founded at the time of the Peloponnesian War by the same architect, as they say, who founded the Peiraeus. But the Peiraeus no longer endures, since it was badly damaged, first by the Lacedemonians, who tore down the two walls, and later by Sulla, the Roman commander. ^17.1.6 As Alexandreia and its neighbourhood occupy the greatest and principal portion of the description, I shall begin with it.In sailing towards the west, the sea-coast from Pelusium to the Canobic mouth of the Nile is about 1300 stadia in extent, and constitutes, as we have said, the base of the Delta. Thence to the island Pharos are 150 stadia more.Pharos is a small oblong island, and lies quite close to the continent, forming towards it a harbour with a double entrance. For the coast abounds with bays, and has two promontories projecting into the sea. The island is situated between these, and shuts in the bay, lying lengthways in front of it.of the extremities of the Pharos, the eastern is nearest to the continent and to the promontory in that direction, called Lochias, which is the cause of the entrance to the port being narrow. Besides the narrowness of the passage, there are rocks, some under water, others rising above it, which at all times increase the violence of the waves rolling in upon them from the open sea. This extremity itself of the island is a rock, washed by the sea on all sides, with a tower upon it of the same name as the island, admirably constructed of white marble, with several stories. Sostratus of Cnidus, a friend of the kings, erected it for the safety of mariners, as the inscription imports. For as the coast on each side is low and without harbours, with reefs and shallows, an elevated and conspicuous mark was required to enable navigators coming in from the open sea to direct their course exactly to the entrance of the harbour.The western mouth does not afford an easy entrance, but it does not require the same degree of caution as the other. It forms also another port, which has the name of Eunostus, or Happy Return: it lies in front of the artificial and close harbour. That which has its entrance at the above-mentioned tower of Pharos is the great harbour. These (two) lie contiguous in the recess called Heptastadium, and are separated from it by a mound. This mound forms a bridge from the continent to the island, and extends along its western side, leaving two passages only through it to the harbour of Eunostus, which are bridged over. But this work served not only as a bridge, but as an aqueduct also, when the island was inhabited. Divus Caesar devastated the island, in his war against the people of Alexandreia, when they espoused the party of the kings. A few sailors live near the tower.The great harbour, in addition to its being well enclosed by the mound and by nature, is of sufficient depth near the shore to allow the largest vessel to anchor near the stairs. It is also divided into several ports.The former kings of Egypt, satisfied with what they possessed, and not desirous of foreign commerce, entertained a dislike to all mariners, especially the Greeks (who, on account of the poverty of their own country, ravaged and coveted the property of other nations), and stationed a guard here, who had orders to keep off all persons who approached. To the guard was assigned as a place of residence the spot called Rhacotis, which is now a part of the city of Alexandreia, situated above the arsenal. At that time, however, it was a village. The country about the village was given up to herdsmen, who were also able (from their numbers) to prevent strangers from entering the country.When Alexander arrived, and perceived the advantages of the situation, he determined to build the city on the (natural) harbour. The prosperity of the place, which ensued, was intimated, it is said, by a presage which occurred while the plan of the city was tracing. The architects were engaged in marking out the line of the wall with chalk, and had consumed it all, when the king arrived; upon which the dispensers of flour supplied the workmen with a part of the flour, which was provided for their own use; and this substance was used in tracing the greater part of the divisions of the streets. This, they said, was a good omen for the city.' "^17.1.7 The advantages of the city are of various kinds. The site is washed by two seas; on the north, by what is called the Egyptian Sea, and on the south, by the sea of the lake Mareia, which is also called Mareotis. This lake is filled by many canals from the Nile, both by those above and those at the sides, through which a greater quantity of merchandise is imported than by those communicating with the sea. Hence the harbour on the lake is richer than the maritime harbour. The exports by sea from Alexandreia exceed the imports. This any person may ascertain, either at Alexandreia or Dicaearchia, by watching the arrival and departure of the merchant vessels, and observing how much heavier or lighter their cargoes are when they depart or when they return.In addition to the wealth derived from merchandise landed at the harbours on each side, on the sea and on the lake, its fine air is worthy of remark: this results from the city being on two sides surrounded by water, and from the favourable effects of the rise of the Nile. For other cities, situated near lakes, have, during the heats of summer, a heavy and suffocating atmosphere, and lakes at their margins become swampy by the evaporation occasioned by the sun's heat. When a large quantity of moisture is exhaled from swamps, a noxious vapour rises, and is the cause of pestilential disorders. But at Alexandreia, at the beginning of summer, the Nile, being full, fills the lake also, and leaves no marshy matter which is likely to occasion maligt exhalations. At the same period, the Etesian winds blow from the north, over a large expanse of sea, and the Alexandrines in consequence pass their summer very pleasantly." "^17.1.8 The shape of the site of the city is that of a chlamys or military cloak. The sides, which determine the length, are surrounded by water, and are about thirty stadia in extent; but the isthmuses, which determine the breadth of the sides, are each of seven or eight stadia, bounded on one side by the sea, and on the other by the lake. The whole city is intersected by roads for the passage of horsemen and chariots. Two of these are very broad, exceeding a plethrum in breadth, and cut one another at right angles. It contains also very beautiful public grounds and royal palaces, which occupy a fourth or even a third part of its whole extent. For as each of the kings was desirous of adding some embellishment to the places dedicated to the public use, so, besides the buildings already existing, each of them erected a building at his own expense; hence the expression of the poet may be here applied, one after the other springs. All the buildings are connected with one another and with the harbour, and those also which are beyond it.The Museum is a part of the palaces. It has a public walk and a place furnished with seats, and a large hall, in which the men of learning, who belong to the Museum, take their common meal. This community possesses also property in common; and a priest, formerly appointed by the kings, but at present by Caesar, presides over the Museum.A part belonging to the palaces consists of that called Sema, an enclosure, which contained the tombs of the kings and that of Alexander (the Great). For Ptolemy the son of Lagus took away the body of Alexander from Perdiccas, as he was conveying it down from Babylon; for Perdiccas had turned out of his road towards Egypt, incited by ambition and a desire of making himself master of the country. When Ptolemy had attacked and made him prisoner, he intended to spare his life and confine him in a desert island, but he met with a miserable end at the hand of his own soldiers, who rushed upon and despatched him by transfixing him with the long Macedonian spears. The kings who were with him, Aridaeus, and the children of Alexander, and Roxana his wife, departed to Macedonia. Ptolemy carried away the body of Alexander, and deposited it at Alexandreia in the place where it now lies; not indeed in the same coffin, for the present one is of hyalus (alabaster ?) whereas Ptolemy had deposited it in one of gold: it was plundered by Ptolemy surnamed Cocce's son and Pareisactus, who came from Syria and was quickly deposed, so that his plunder was of no service to him." '^17.1.9 In the great harbour at the entrance, on the right hand, are the island and the Pharos tower; on the left are the reef of rocks and the promontory Lochias, with a palace upon it: at the entrance, on the left hand, are the inner palaces, which are continuous with those on the Lochias, and contain numerous painted apartments and groves. Below lies the artificial and close harbour, appropriated to the use of the kings; and Antirrhodus a small island, facing the artificial harbour, with a palace on it, and a small port. It was called Antirrhodus, a rival as it were of Rhodes.Above this is the theatre, then the Poseidium, a kind of elbow projecting from the Emporium, as it is called, with a temple of Neptune upon it. To this Antony added a mound, projecting still further into the middle of the harbour, and built at the extremity a royal mansion, which he called Timonium. This was his last act, when, deserted by his partisans, he retired to Alexandreia after his defeat at Actium, and intended, being forsaken by so many friends, to lead the solitary life of Timon for the rest of his days.Next are the Caesarium, the Emporium, and the Apostaseis, or magazines: these are followed by docks, extending to the Heptastadium. This is the description of the great harbour. ^17.1.10 Next after the Heptastadium is the harbour of Eunostus, and above this the artificial harbour, called Cibotus (or the Ark), which also has docks. At the bottom of this harbour is a navigable canal, extending to the lake Mareotis. Beyond the canal there still remains a small part of the city. Then follows the suburb Necropolis, in which are numerous gardens, burial-places, and buildings for carrying on the process of embalming the dead.On this side the canal is the Sarapium and other ancient sacred places, which are now abandoned on account of the erection of the temples at Nicopolis; for there are situated an amphitheatre and a stadium, and there are celebrated quinquennial games; but the ancient rites and customs are neglected.In short, the city of Alexandreia abounds with public and sacred buildings. The most beautiful of the former is the Gymnasium, with porticos exceeding a stadium in extent. In the middle of it are the court of justice and groves. Here also is a Paneium, an artificial mound of the shape of a fir-cone, resembling a pile of rock, to the top of which there is an ascent by a spiral path. From the summit may be seen the whole city lying all around and beneath it.The wide street extends in length along the Gymnasium from the Necropolis to the Canobic gate. Next is the Hippodromos (or race-course), as it is called, and other buildings near it, and reaching to the Canobic canal. After passing through the Hippodromos is the Nicopolis, which contains buildings fronting the sea not less numerous than a city. It is 30 stadia distant from Alexandreia. Augustus Caesar distinguished this place, because it was here that he defeated Antony and his party of adherents. He took the city at the first onset, and compelled Antony to put himself to death, but Cleopatra to surrender herself alive. A short time afterwards, however, she also put an end to her life secretly, in prison, by the bite of an asp, or (for there are two accounts) by the application of a poisonous ointment. Thus the empire of the Lagidae, which had subsisted many years, was dissolved.' ' None

17. Valerius Maximus, Memorable Deeds And Sayings, 1.8.2
Tagged with subjects: • Rome Asklepieia, establishment of Tiber Island Asklepieion • Tiber Island

Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 171; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 182

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1.8.2 But then we may relate how favourable the rest of the gods were to our city. For when our city was visited with a three-year pestilence, and neither through divine compassion or human aid could any remedy be found for so long and lasting a calamity, the priests consulted the Sibylline Books and observed, that there was no other way to restore the city to its former health but by fetching the image of Aesculapius from Epidaurus. The city therefore sent ambassadors thither, hoping that by its authority, the greatest then in the world, they might prevail to obtain the only remedy against the fatal misery. Neither did hope deceive them. For their desire was granted with as much willingness, as it was requested with earnestness. For immediately the Epidaurians conducted the ambassadors to the temple of Aesculapius (distant from the city some five miles) and told them to take out of it whatever they thought appropriate for the preservation of Rome. Their liberal goodwill was imitated by the god himself in his celestial compliance, approving the kindness of mortals. For that snake, seldom or never seen except to their great benefit, which the Epidaurians worshipped equally to Aesculapius, began to glide with a mild aspect and gentle motion through the chief parts of the city; and being seen for three days to the religious admiration of all men, without doubt taking in good part the change to a more noble seat, it hastened to the Roman trireme, and while the mariners stood frightened by so unusual a sight, crept aboard the ship. It peaceably folded itself into several coils, and quietly remained in the cabin of Q. Ogulnius, one of the ambassadors. The envoys returned due thanks, and being instructed by those who were skilful in the due worship of the serpent, like men who had obtained their hearts' desire, joyfully departed. When after a prosperous voyage they put in at Antium, the snake, which had remained in the ship, glided to the porch of the temple of Aesculapius, adorned with myrtle and other boughs, and twisted itself around a palm-tree of a very great height, where it stayed for three days in the temple of Antium. The ambassadors with great care put out those things wherewith he used to be fed, for fear he should be unwilling to return to the ship: and then he patiently allowed himself to be transported to our city. When the ambassadors landed upon the shore of the Tiber, the snake swam to the island where the temple was dedicated, and by his coming dispelled the calamity, for which he had been sought as a remedy."" None

18. Vergil, Aeneis, 1.263-1.266, 3.126, 8.688-8.713
Tagged with subjects: • Aegates Islands, battle of ( • Aegean Sea, floating configuration of islands in • Pelasgians, on islands • Philae, island on the Nile • Strophades Islands • chorus, khoros, of islands • coinage, Athenian of the islands • island • islands, in the Aegean • islands, in the Aegean, Athenian settlement of • islands, in the Aegean, in Delian League • islands, in the Aegean, theoria to Delos • islands, in the Aegean, vs. Ionians of Asia Minor • mainads, islands as

Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 88, 180; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 85; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 30; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 272, 286, 287

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1.263 bellum ingens geret Italia, populosque feroces ^1.264 contundet, moresque viris et moenia ponet, ^1.266 ternaque transierint Rutulis hiberna subactis. ^8.688 Bactra vehit, sequiturque (nefas) Aegyptia coniunx. ^8.689 Una omnes ruere, ac totum spumare reductis ^8.690 convolsum remis rostrisque tridentibus aequor. ^8.691 alta petunt: pelago credas innare revolsas ^8.692 Cycladas aut montis concurrere montibus altos, ^8.693 tanta mole viri turritis puppibus instant. ^8.694 stuppea flamma manu telisque volatile ferrum ^8.695 spargitur, arva nova Neptunia caede rubescunt. ^8.696 Regina in mediis patrio vocat agmina sistro ^8.697 necdum etiam geminos a tergo respicit anguis. ^8.698 omnigenumque deum monstra et latrator Anubis ^8.699 contra Neptunum et Venerem contraque Minervam ^8.700 tela tenent. Saevit medio in certamine Mavors ^8.701 caelatus ferro tristesque ex aethere Dirae, ^8.702 et scissa gaudens vadit Discordia palla, ^8.703 quam cum sanguineo sequitur Bellona flagello. ^8.704 Actius haec cernens arcum tendebat Apollo ^8.705 desuper: omnis eo terrore Aegyptus et Indi, ^8.706 omnis Arabs, omnes vertebant terga Sabaei. ^8.707 Ipsa videbatur ventis regina vocatis ^8.708 vela dare et laxos iam iamque inmittere funis. ^8.709 Illam inter caedes pallentem morte futura ^8.710 fecerat Ignipotens undis et Iapyge ferri, ^8.711 contra autem magno maerentem corpore Nilum ^8.712 pandentemque sinus et tota veste vocantem ^8.713 caeruleum in gremium latebrosaque flumina victos.' ' None

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1.263 had stored in jars, and prince-like sent away ^1.264 with his Ioved guest;—this too Aeneas gave; ^1.266 “Companions mine, we have not failed to feel ^8.688 pallas, my son, and bid him find in thee ^8.689 a master and example, while he learns ' "^8.690 the soldier's arduous toil. With thy brave deeds " '^8.691 let him familiar grow, and reverence thee ^8.692 with youthful love and honor. In his train ^8.693 two hundred horsemen of Arcadia, ^8.694 our choicest men-at-arms, shall ride; and he ^8.695 in his own name an equal band shall bring ^8.696 to follow only thee.” Such the discourse. ^8.697 With meditative brows and downcast eyes ^8.698 Aeneas and Achates, sad at heart, ^8.699 mused on unnumbered perils yet to come. ' "^8.700 But out of cloudless sky Cythera's Queen " "^8.701 gave sudden signal: from th' ethereal dome " '^8.702 a thunder-peal and flash of quivering fire ^8.703 tumultuous broke, as if the world would fall, ^8.704 and bellowing Tuscan trumpets shook the air. ^8.705 All eyes look up. Again and yet again ^8.706 crashed the terrible din, and where the sky ^8.707 looked clearest hung a visionary cloud, ^8.708 whence through the brightness blazed resounding arms. ' "^8.709 All hearts stood still. But Troy 's heroic son " '^8.710 knew that his mother in the skies redeemed ^8.711 her pledge in sound of thunder: so he cried, ^8.712 “Seek not, my friend, seek not thyself to read ' "^8.713 the meaning of the omen. 'T is to me " ' None

19. None, None, nan
Tagged with subjects: • Peuce (island) • island

Found in books: Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 90, 93; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 482

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Tiresias: The Ancient Mediterranean Religions Source Database