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
death/mortality	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 2, 15, 16, 17, 18, 19, 20, 22, 34, 43, 58, 72, 91, 93, 95, 103, 107, 108, 127, 132, 133, 137, 181, 183, 184, 185, 188
immortality, and relation to ritual practices, mortality, contrast with	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 85, 86, 98, 126, 127, 171, 220, 233, 234, 235, 238, 239, 242, 262, 331, 332, 333, 334
immortality, and, mortality,	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 18, 19, 42, 46, 90, 91, 92, 93, 101, 102, 118, 121, 151, 157, 197, 200, 201, 202, 220, 226, 240
man/mortal, as for a god, cults, for/of a living	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 57, 59
mortal, agents	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 364
mortal, and divine, xenophanes, insisting on a strict boundary between	Tor (2017), Mortal and Divine in Early Greek Epistemology, 150, 151, 252, 279, 316, 318
mortal, and, immortal, boundaries, between	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 15, 78, 109, 164, 173, 176, 180, 185
mortal, body	Schibli (2002), Hierocles of Alexandria, 170, 214, 218, 220, 221, 237, 240, 248, 272, 292, 311, 312, 313, 320
mortal, body, body of incarnation of the soul, death, captivity of the body	Karfíková (2012), Grace and the Will According to Augustine, 24, 31, 38, 108, 123, 173, 174, 175, 177, 179, 190, 194, 209, 214, 234, 235, 265, 299, 300, 301, 302, 309, 314, 316, 317, 318, 344
mortal, body, soul, distinct from	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 162, 163, 164
mortal, community, privilege, in	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 146
mortal, divinities, egyptian and greco-egyptian, piyris, divinized	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 474, 492, 546, 547, 548
mortal, divinity, of a	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 23, 24, 40, 96, 98, 101, 103, 104, 106, 107, 109, 111, 113, 137, 150, 154, 155, 156, 157, 158, 166, 167, 175, 203, 207, 208, 213, 217, 220, 232, 241, 245, 246, 247
mortal, epictetus, stoic, remember wife and children are	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 216, 218
mortal, eternal vs.	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 99, 189, 196, 220
mortal, gods	Schibli (2002), Hierocles of Alexandria, 176
mortal, human, gods	Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 180, 182, 527
mortal, imperishable vs.	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 196
mortal, irrational, see	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 134, 135
mortal, men, isis, beneficent in helping	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
mortal, nature, worship, as orientation to	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 66, 111, 142, 150, 177, 201, 202, 205, 206, 207, 212, 232
mortal, side of hero	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 21, 85, 98, 126, 127, 222, 225, 233, 234, 235, 238, 239, 331, 332, 333, 334, 339
mortal, soul is that blend, galen, platonizing ecletic doctor, the	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254, 255
mortal, speech, between god and	Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 41
mortal, thoughts	Long (2019), Immortality in Ancient Philosophy, 13, 58, 64, 66, 67
mortal, vs. eternal	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 99, 189, 196, 220
mortal/immortal, soul, part	Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 93, 161, 163, 164, 168, 171
mortality	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 57 Brule (2003), Women of Ancient Greece, 138, 139, 165 Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 32, 117, 128, 131, 191, 199 Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 42, 43, 45, 46, 47, 48, 58, 66, 71, 72, 103, 114, 115, 116, 117, 118, 119, 135, 137, 153, 247, 251, 279 Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1223 Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 69, 102, 151, 176 Karfíková (2012), Grace and the Will According to Augustine, 30, 31, 35, 36, 72, 73, 74, 80, 86, 98, 108, 109, 110, 117, 124, 162, 172, 173, 175, 177, 208, 209, 246, 255, 321, 332 Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 38, 42 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 405, 459, 463 Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 5, 38, 42, 208, 210, 237, 245, 277, 291, 297 Osborne (2001), Irenaeus of Lyons, 102 Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 15, 18, 87, 191, 192 Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 5, 7, 8, 38, 126, 131, 137, 164, 189, 190, 191, 233 Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 69, 85, 150, 158, 159 Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 126
mortality, and relation to ritual practices, immortality, contrast with	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 85, 86, 98, 126, 127, 171, 206, 220, 222, 233, 234, 235, 238, 239, 242, 262, 331, 332, 333, 334
mortality, augustus	Xinyue (2022), Politics and Divinization in Augustan Poetry, 97, 109, 110, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201
mortality, child	Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 117 Nasrallah (2019), Archaeology and the Letters of Paul, 154, 155, 160, 161, 162, 163, 164, 165, 166, 169, 170, 177, 178
mortality, death of first spouse, infant and child	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 17, 18, 31, 66, 71, 92, 99
mortality, death personified in gnostic	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 37, 40, 305, 327, 347, 350, 351, 352, 357, 358, 359, 360, 378, 381, 383, 389, 400, 402, 412, 448, 464, 468, 473
mortality, death, infant, child	Nasrallah (2019), Archaeology and the Letters of Paul, 154, 155, 160, 161, 162, 163, 164, 165, 166, 169, 170, 177, 178
mortality, homer	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 199, 205 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 199, 205
mortality, infant	Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 207 Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 163, 164 Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 73
mortality, infant and child	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 17, 18, 31, 66, 71, 92, 99
mortality, medical ethics, and	Wolfsdorf (2020), Early Greek Ethics, 531, 532
mortality, of god’s creations, plato, timaeus, on	Hoenig (2018), Plato's Timaeus and the Latin Tradition, 187
mortality, of julius caesar, c.	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 98
mortality, of soul	Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 85, 86
mortality, of the gods, arnobius	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 263
mortality, of the soul, epicureanism	Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 87
mortality, of thinking	King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 237, 247
mortality, patterns, demography	Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 337
mortality, rates of children	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 17, 18, 31, 66, 71, 92, 99
mortality, rates of fathers	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 129
mortality, rates of mothers	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 102
mortality, rates, death of first spouse, maternal	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 102
mortality, sibyl	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 190, 205 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 190, 205
mortality, vs., immortality,	Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 82, 83, 84, 111, 112, 212, 213
mortality/immortality	Levison (2009), Filled with the Spirit, 14, 21, 23, 24, 104, 148, 204, 312, 314, 315, 316
mortals	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 39, 43, 62, 63, 71, 72, 73, 114, 116, 118, 121, 133, 137, 143, 153, 173, 175, 208, 220, 252 Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 32, 33, 34, 36, 37, 38, 43
mortals, and apollo, humans, emphasizing demarcation between	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 95, 139, 140, 152
mortals, cult, for living	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 15, 35, 83, 84, 105, 117
mortals, divinity, relation between gods and	Osborne (1996), Eros Unveiled: Plato and the God of Love. 108, 109
mortals, in plotinus, aspirations, instilled by eros, but natural to	Osborne (1996), Eros Unveiled: Plato and the God of Love. 113
mortals, incubation, greek, associated with chthonic divinities and divinized	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 30, 31, 32, 33, 744
mortals, pudor, of gods, in relations with	Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 178
mortals, religion, christian, comparison of saints with greek and egyptian divinized	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 749
mortals, religion, egyptian and greco-egyptian, divinized, ḥsy.w	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 33, 448, 474, 514, 515, 516, 546, 549, 550, 749
mortals, supernatural, relations with	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 12
mortals, zeus, and punishment of	Wolfsdorf (2020), Early Greek Ethics, 596, 598, 600
“mortal”, ben-ʾādām, heb.	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 366

List of validated texts:

40 validated results for "mortality"

1. Hebrew Bible, Genesis, 1.26-1.27, 2.7, 2.16-2.17, 2.23-2.24, 3.7, 3.16-3.19, 3.22, 3.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Death personified in Gnostic, mortality • Mortality/Immortality • body, mortal • eternal vs. mortal • excrement, and mortality • experience, post-mortality, smell • imperishable vs. mortal • incarnation of the soul), mortal body, body of death, captivity of the body • mortal vs. eternal • mortal(s) • mortality • mortality, as Edenic humans’ default state • mortality, as effect of the tree of knowledge • mortality, imagery of • mortality, in R. Nathan • post-mortality belief, representation of, Egyptian context • thirst, drink, post-mortality

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 99, 196; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 203, 204; Estes (2020), The Tree of Life, 88, 89, 90, 93, 94; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 39, 42, 43, 47, 48, 63, 71, 72, 73, 103, 119, 121, 279; Karfíková (2012), Grace and the Will According to Augustine, 299, 321; Levison (2009), Filled with the Spirit, 21, 23, 148, 312; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 40, 350, 351, 358, 378, 381, 383, 400; Schibli (2002), Hierocles of Alexandria, 311; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173

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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ ^1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ ^2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ ^2.16 וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃ ^2.17 וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃ ^2.23 וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃ ^2.24 עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ ^3.7 וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃ ^3.16 אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ ^3.17 וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ ^3.18 וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃ ^3.19 בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃ ^3.22 וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃ ^3.24 וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃' ' None

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1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ ^1.27 And God created man in His own image, in the image of God created He him; male and female created He them. ^2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. ^2.16 And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat; ^2.17 but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’ ^2.23 And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’ ^2.24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh. ^3.7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles. ^3.16 Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’ ^3.17 And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life. ^3.18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. ^3.19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’ ^3.22 And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’ ^3.24 So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.' ' None

2. Hesiod, Works And Days, 115, 122-142, 153-155, 166-172 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Xenophanes, insisting on a strict boundary between mortal and divine • Zeus, and punishment of mortals • experience, post-mortality, coldness, and post-mortality motif • post-mortality belief, belief, Greek context • post-mortality belief, bliss • post-mortality belief, critique • post-mortality belief, representation of, Greek context • thirst, and post-mortality motif

Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 318; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23, 63, 79; Wolfsdorf (2020), Early Greek Ethics, 596

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115 τέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων·¹²² τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται ¹²³ ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, ¹²⁴ οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα ¹²⁵ ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, ¹²⁶ πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, ¹²⁷ δεύτερον αὖτε γένος πολὺ χειρότερον μετόπισθεν ¹²⁸ ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες, ¹²⁹ χρυσέῳ οὔτε φυὴν ἐναλίγκιον οὔτε νόημα. ¹³⁰ ἀλλʼ ἑκατὸν μὲν παῖς ἔτεα παρὰ μητέρι κεδνῇ ¹³¹ ἐτρέφετʼ ἀτάλλων, μέγα νήπιος, ᾧ ἐνὶ οἴκῳ. ¹³² ἀλλʼ ὅτʼ ἄρʼ ἡβήσαι τε καὶ ἥβης μέτρον ἵκοιτο, ¹³³ παυρίδιον ζώεσκον ἐπὶ χρόνον, ἄλγεʼ ἔχοντες ¹³⁴ ἀφραδίῃς· ὕβριν γὰρ ἀτάσθαλον οὐκ ἐδύναντο ¹³⁵ ἀλλήλων ἀπέχειν, οὐδʼ ἀθανάτους θεραπεύειν ¹³⁶ ἤθελον οὐδʼ ἔρδειν μακάρων ἱεροῖς ἐπὶ βωμοῖς, ¹³⁷ ἣ θέμις ἀνθρώποις κατὰ ἤθεα. τοὺς μὲν ἔπειτα ¹³⁸ Ζεὺς Κρονίδης ἔκρυψε χολούμενος, οὕνεκα τιμὰς ¹³⁹ οὐκ ἔδιδον μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν. ¹⁴⁰ αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— ¹⁴¹ τοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται, ¹⁴² δεύτεροι, ἀλλʼ ἔμπης τιμὴ καὶ τοῖσιν ὀπηδεῖ—, ¹⁵³ βῆσαν ἐς εὐρώεντα δόμον κρυεροῦ Αίδαο ¹⁵⁴ νώνυμνοι· θάνατος δὲ καὶ ἐκπάγλους περ ἐόντας ¹⁵⁵ εἷλε μέλας, λαμπρὸν δʼ ἔλιπον φάος ἠελίοιο. ¹⁶⁶ ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, 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 ' None

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115 Take it to heart. The selfsame ancestry¹²² of health, away from grief, they took delight ¹²³ In plenty, while in death they seemed subdued ¹²⁴ By sleep. Life-giving earth, of its own right, ¹²⁵ Would bring forth plenteous fruit. In harmony ¹²⁶ They lived, with countless flocks of sheep, at ease ¹²⁷ With all the gods. But when this progeny ¹²⁸ Was buried underneath the earth – yet these ¹²⁹ Live on, land-spirits, holy, pure and blessed, ¹³⁰ Who guard mankind from evil, watching out ¹³¹ For all the laws and heinous deeds, while dressed ¹³² In misty vapour, roaming all about ¹³³ The land, bestowing wealth, this kingly right ¹³⁴ Being theirs – a second race the Olympians made, ¹³⁵ A silver one, far worse, unlike, in sight ¹³⁶ And mind, the golden, for a young child stayed, ¹³⁷ A large bairn, in his mother’s custody, ¹³⁸ Just playing inside for a hundred years. ¹³⁹ But when they all reached their maturity, ¹⁴⁰ They lived a vapid life, replete with tears, ¹⁴¹ Through foolishness, unable to forbear ¹⁴² To brawl, spurning the gods, refusing, too, ¹⁵³ In hands, limbs, shoulders, and the arms they plied ¹⁵⁴ Were bronze, their houses, too, their tools; they knew ¹⁵⁵ of no black iron. Later, when they died ¹⁶⁶ And dreadful battles vanquished some of these, 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, ' None

3. Hesiod, Theogony, 306, 748-754, 762-766, 940-942, 944, 949, 955 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • experience, post-mortality • mortality • mortals • post-mortality belief, belief, Greek context • post-mortality belief, representation of, Greek context • sex, between mortals and gods

Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 32; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34, 37, 38; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82, 93, 120; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 21, 22, 24, 26, 54

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306 τῇ δὲ Τυφάονά φασι μιγήμεναι ἐν φιλότητι⁷⁴⁸ ἀστεμφέως, ὅθι Νύξ τε καὶ Ἡμέρη ἆσσον ἰοῦσαι ⁷⁴⁹ ἀλλήλας προσέειπον, ἀμειβόμεναι μέγαν οὐδὸν ⁷⁵⁰ χάλκεον· ἣ μὲν ἔσω καταβήσεται, ἣ δὲ θύραζε ⁷⁵¹ ἔρχεται, οὐδέ ποτʼ ἀμφοτέρας δόμος ἐντὸς ἐέργει, ⁷⁵² ἀλλʼ αἰεὶ ἑτέρη γε δόμων ἔκτοσθεν ἐοῦσα ⁷⁵³ γαῖαν ἐπιστρέφεται, ἣ δʼ αὖ δόμου ἐντὸς ἐοῦσα ⁷⁵⁴ μίμνει τὴν αὐτῆς ὥρην ὁδοῦ, ἔστʼ ἂν ἵκηται, ⁷⁶² τῶν δʼ ἕτερος γαῖάν τε καὶ εὐρέα νῶτα θαλάσσης ⁷⁶³ ἥσυχος ἀνστρέφεται καὶ μείλιχος ἀνθρώποισι, ⁷⁶⁴ τοῦ δὲ σιδηρέη μὲν κραδίη, χάλκεον δέ οἱ ἦτορ ⁷⁶⁵ νηλεὲς ἐν στήθεσσιν· ἔχει δʼ ὃν πρῶτα λάβῃσιν ⁷⁶⁶ ἀνθρώπων· ἐχθρὸς δὲ καὶ ἀθανάτοισι θεοῖσιν. ⁹⁴⁰ Καδμείη δʼ ἄρα οἱ Σεμέλη τέκε φαίδιμον υἱὸν ⁹⁴¹ μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθέα, ⁹⁴² ἀθάνατον θνητή· νῦν δʼ ἀμφότεροι θεοί εἰσιν. ⁹⁴⁴ μιχθεῖσʼ ἐν φιλότητι Διὸς νεφεληγερέταο. ⁹⁴⁹ τὴν δέ οἱ ἀθάνατον καὶ ἀγήρω θῆκε Κρονίων. ⁹⁵⁵ ναίει ἀπήμαντος καὶ ἀγήραος ἤματα πάντα. ' None

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306 And her who bore a woeful destiny,⁷⁴⁸ With fury; from Olympus then he came, ⁷⁴⁹ Showing his strength and hurling lightning ⁷⁵⁰ Continually; his bolts went rocketing ⁷⁵¹ Nonstop from his strong hand and, whirling, flashed ⁷⁵² An awesome flame. The nurturing earth then crashed ⁷⁵³ And burned, the mighty forest crackling ⁷⁵⁴ Fortissimo, the whole earth smouldering, ⁷⁶² And see it, Earth and Heaven were surely near ⁷⁶³ To clashing, for that would have been the sound ⁷⁶⁴ of Heaven hurling down into the ground ⁷⁶⁵ As they demolished Earth. Thus the gods clashed, ⁷⁶⁶ Raging in dreadful battle. The winds lashed ⁹⁴⁰ The hardest of all things, which men subdue ⁹⁴¹ With fire in mountain-glens and with the glow ⁹⁴² Causes the sacred earth to melt: just so ⁹⁴⁴ In bitter anger Zeus cast Typhoeus, ⁹⁴⁹ Upon the sea, and there some overthrow ⁹⁵⁵ To cultivate, and cruel agitation ' None

4. Homer, Iliad, 3.243-3.244, 16.433, 16.440-16.457, 18.117-18.119, 19.225, 19.259-19.260 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Zeus, and punishment of mortals • experience, post-mortality, coldness, and post-mortality motif • experience, post-mortality, darkness, and post-mortality motif • gods, as parents of mortals • immortality, and mortality • mortality • post-mortality belief, belief, Greek context • post-mortality belief, critique • post-mortality belief, hopes • post-mortality belief, representation of, Greek context • sex, between mortals and gods

Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 91; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 55; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 77, 85; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 17, 19, 21, 22, 75; Wolfsdorf (2020), Early Greek Ethics, 596

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3.243 ὣς φάτο, τοὺς δʼ ἤδη κάτεχεν φυσίζοος αἶα ^3.244 ἐν Λακεδαίμονι αὖθι φίλῃ ἐν πατρίδι γαίῃ. ^16.433 ὤ μοι ἐγών, ὅ τέ μοι Σαρπηδόνα φίλτατον ἀνδρῶν ^16.440 αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες. ^16.441 ἄνδρα θνητὸν ἐόντα πάλαι πεπρωμένον αἴσῃ ^16.442 ἂψ ἐθέλεις θανάτοιο δυσηχέος ἐξαναλῦσαι; ^16.443 ἔρδʼ· ἀτὰρ οὔ τοι πάντες ἐπαινέομεν θεοὶ ἄλλοι. ^16.444 ἄλλο δέ τοι ἐρέω, σὺ δʼ ἐνὶ φρεσὶ βάλλεο σῇσιν· ^16.445 αἴ κε ζὼν πέμψῃς Σαρπηδόνα ὃν δὲ δόμον δέ, ^16.446 φράζεο μή τις ἔπειτα θεῶν ἐθέλῃσι καὶ ἄλλος ^16.447 πέμπειν ὃν φίλον υἱὸν ἀπὸ κρατερῆς ὑσμίνης· ^16.448 πολλοὶ γὰρ περὶ ἄστυ μέγα Πριάμοιο μάχονται ^16.449 υἱέες ἀθανάτων, τοῖσιν κότον αἰνὸν ἐνήσεις. ^16.450 ἀλλʼ εἴ τοι φίλος ἐστί, τεὸν δʼ ὀλοφύρεται ἦτορ, ^16.451 ἤτοι μέν μιν ἔασον ἐνὶ κρατερῇ ὑσμίνῃ ^16.452 χέρσʼ ὕπο Πατρόκλοιο Μενοιτιάδαο δαμῆναι· ^16.453 αὐτὰρ ἐπὴν δὴ τόν γε λίπῃ ψυχή τε καὶ αἰών, ^16.454 πέμπειν μιν θάνατόν τε φέρειν καὶ νήδυμον ὕπνον ^16.455 εἰς ὅ κε δὴ Λυκίης εὐρείης δῆμον ἵκωνται, ^16.456 ἔνθά ἑ ταρχύσουσι κασίγνητοί τε ἔται τε ^16.457 τύμβῳ τε στήλῃ τε· τὸ γὰρ γέρας ἐστὶ θανόντων. ^18.117 οὐδὲ γὰρ οὐδὲ βίη Ἡρακλῆος φύγε κῆρα, ^18.118 ὅς περ φίλτατος ἔσκε Διὶ Κρονίωνι ἄνακτι· ^18.119 ἀλλά ἑ μοῖρα δάμασσε καὶ ἀργαλέος χόλος Ἥρης. ^19.225 γαστέρι δʼ οὔ πως ἔστι νέκυν πενθῆσαι Ἀχαιούς· ^19.259 Γῆ τε καὶ Ἠέλιος καὶ Ἐρινύες, αἵ θʼ ὑπὸ γαῖαν ^19.260 ἀνθρώπους τίνυνται, ὅτις κʼ ἐπίορκον ὀμόσσῃ,'' None

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3.243 or though they followed hither in their seafaring ships, they have now no heart to enter into the battle of warriors for fear of the words of shame and the many revilings that are mine. So said she; but they ere now were fast holden of the life-giving earth there in Lacedaemon, in their dear native land. ^16.433 even so with cries rushed they one against the other. And the son of crooked-counselling Cronos took pity when he saw them, and spake to Hera, his sister and his wife:Ah, woe is me, for that it is fated that Sarpedon, dearest of men to me, be slain by Patroclus, son of Menoetius! ^16.440 Most dread son of Cronos, what a word hast thou said! A man that is mortal, doomed long since by fate, art thou minded to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. And another thing will I tell thee, and do thou lay it to heart: ^16.445 if thou send Sarpedon living to his house, bethink thee lest hereafter some other god also be minded to send his own dear son away from the fierce conflict; for many there be fighting around the great city of Priam that are sons of the immortals, and among the gods wilt thou send dread wrath. ^16.450 But and if he be dear to thee, and thine heart be grieved, suffer thou him verily to be slain in the fierce conflict beneath the hands of Patroclus, son of Menoetius; but when his soul and life have left him, then send thou Death and sweet Sleep to bear him away ^16.455 until they come to the land of wide Lycia; and there shall his brethren and his kinsfolk give him burial with mound and pillar; for this is the due of the dead. So spake she, and the father of men and gods failed to hearken. Howbeit he shed bloody rain-drops on the earth, ^18.117 even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. ^18.119 even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. ' "^19.225 But with the belly may it nowise be that the Achaeans should mourn a corpse, for full many are ever falling one after another day by day; when then could one find respite from toil? Nay, it behoveth to bury him that is slain, steeling our hearts and weeping but the one day's space; " ^19.259 made prayer to Zeus; and all the Argives sat thereby in silence, hearkening as was meet unto the king. And he spake in prayer, with a look up to the wide heaven:Be Zeus my witness first, highest and best of gods, and Earth and Sun, and the Erinyes, that under earth ' "^19.260 take vengeance on men, whosoever hath sworn a false oath, that never laid I hand upon the girl Briseis either by way of a lover's embrace or anywise else, but she ever abode untouched in my huts. And if aught of this oath be false, may the gods give me woes "' None

5. Homeric Hymns, To Aphrodite, 218-238 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • post-mortality belief, belief, Greek context • post-mortality belief, representation of, Greek context • sex, between mortals and gods

Found in books: Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 20

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218 Was of your race and godlike, just like you.'²¹⁹ She begged dark-clouded Zeus to give consent ²²⁰ That he’d be deathless, too. Zeus granted this. ²²¹ But thoughtless queenly Eos was amiss, ²²² Not craving youth so that senility ²²³ Would never burden him and so, though he ²²⁴ Lived happily with Eos far away ²²⁵ On Ocean’s streams, at the first signs of grey ²²⁶ Upon his lovely head and noble chin, ²²⁷ She spurned his bed but cherished him within ²²⁸ Her house and gave him lovely clothes to wear, ²²⁹ Food and ambrosia. But when everywhere ²³⁰ He could not move, her best resolve for him ²³⁰ Old age oppressed him and his every limb ²³¹ Was this – to place him in a room and close ²³² The shining doors. An endless babbling rose ²³³ Out of his mouth; he had no strength at all ²³⁴ As once he had. I’d not have this befall ²³⁵ Yourself. But if you looked as now you do ²³⁶ Forevermore and everyone called you ²³⁷ My husband, I’d not grieve. But pitile ²³⁸ Old age will soon enshroud you – such distre ' None

6. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Incubation (Greek), associated with chthonic divinities and divinized mortals • Mortality, contrast with immortality and relation to ritual practices • Zeus, and punishment of mortals • experience, post-mortality, coldness, and post-mortality motif • immortality, and mortality • immortality,, contrast with mortality and relation to ritual practices • post-mortality belief, belief, Greek context • post-mortality belief, bliss • post-mortality belief, critique • post-mortality belief, image, in writings Greece • post-mortality belief, representation of, Greek context • sex, between mortals and gods

Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 90, 91; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 86; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 19, 82, 89; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 30; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 19, 20, 21, 22, 25, 26, 60, 79; Wolfsdorf (2020), Early Greek Ethics, 596

7. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • Sibyl, mortality

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 190; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 190

8. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Xenophanes, insisting on a strict boundary between mortal and divine • soul, part, mortal/immortal

Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 93; Tor (2017), Mortal and Divine in Early Greek Epistemology, 150

^b24 He sees all over, thinks all over, and hears all over.'' None

9. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • experience, post-mortality, coldness, and post-mortality motif • immortality, and mortality • post-mortality belief, belief, Greek context • post-mortality belief, representation of, Greek context

Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 102; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 19

10. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Boundaries, between mortal and immortal • Mortality, contrast with immortality and relation to ritual practices • immortality, and mortality • immortality,, contrast with mortality and relation to ritual practices • post-mortality belief, belief, Greek context • post-mortality belief, representation of, Greek context • privilege, in mortal community • worship, as orientation to mortal nature

Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 118, 121, 142, 146, 150, 151, 197; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 171; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 78, 109; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 24

11. Hebrew Bible, Ecclesiastes, 12.7 (5th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Mortality/Immortality • excrement, and mortality • mortality, imagery of • mortality, in R. Nathan

Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 203; Levison (2009), Filled with the Spirit, 21

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12.7 וְיָשֹׁב הֶעָפָר עַל־הָאָרֶץ כְּשֶׁהָיָה וְהָרוּחַ תָּשׁוּב אֶל־הָאֱלֹהִים אֲשֶׁר נְתָנָהּ׃'' None

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12.7 And the dust returneth to the earth as it was, and the spirit returneth unto God who gave it.'' None

12. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • mortal thoughts • soul, part, mortal/immortal

Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 161, 163, 164; Long (2019), Immortality in Ancient Philosophy, 58, 66, 67

^90a διὸ φυλακτέον ὅπως ἂν ἔχωσιν τὰς κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ δὴ περὶ τοῦ κυριωτάτου παρʼ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ τῇδε, ὡς ἄρα αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκεν, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν ἐπʼ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ συγγένειαν ἀπὸ γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλὰ οὐράνιον, ὀρθότατα λέγοντες· ἐκεῖθεν γάρ, ὅθεν ἡ πρώτη τῆς ψυχῆς γένεσις ἔφυ, τὸ θεῖον τὴν κεφαλὴν καὶ ῥίζαν ἡμῶν'^90b ἀνακρεμαννὺν ὀρθοῖ πᾶν τὸ σῶμα. τῷ μὲν οὖν περὶ τὰς ἐπιθυμίας ἢ περὶ φιλονικίας τετευτακότι καὶ ταῦτα διαπονοῦντι σφόδρα πάντα τὰ δόγματα ἀνάγκη θνητὰ ἐγγεγονέναι, καὶ παντάπασιν καθʼ ὅσον μάλιστα δυνατὸν θνητῷ γίγνεσθαι, τούτου μηδὲ σμικρὸν ἐλλείπειν, ἅτε τὸ τοιοῦτον ηὐξηκότι· τῷ δὲ περὶ φιλομαθίαν καὶ περὶ τὰς ἀληθεῖς φρονήσεις ἐσπουδακότι καὶ ταῦτα μάλιστα τῶν αὑτοῦ γεγυμνασμένῳ ^90c φρονεῖν μὲν ἀθάνατα καὶ θεῖα, ἄνπερ ἀληθείας ἐφάπτηται, πᾶσα ἀνάγκη που, καθʼ ὅσον δʼ αὖ μετασχεῖν ἀνθρωπίνῃ φύσει ἀθανασίας ἐνδέχεται, τούτου μηδὲν μέρος ἀπολείπειν, ἅτε δὲ ἀεὶ θεραπεύοντα τὸ θεῖον ἔχοντά τε αὐτὸν εὖ κεκοσμημένον τὸν δαίμονα σύνοικον ἑαυτῷ, διαφερόντως εὐδαίμονα εἶναι. θεραπεία δὲ δὴ παντὶ παντὸς μία, τὰς οἰκείας ἑκάστῳ τροφὰς καὶ κινήσεις ἀποδιδόναι. τῷ δʼ ἐν ἡμῖν θείῳ συγγενεῖς εἰσιν κινήσεις αἱ τοῦ παντὸς διανοήσεις ' None

^90a wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power'^90b keeps upright our whole body. ^90c must necessarily and inevitably think thoughts that are immortal and divine, if so be that he lays hold on truth, and in so far as it is possible for human nature to partake of immortality, he must fall short thereof in no degree; and inasmuch as he is for ever tending his divine part and duly magnifying that daemon who dwells along with him, he must be supremely blessed. And the way of tendance of every part by every man is one—namely, to supply each with its own congenial food and motion; and for the divine part within us the congenial motion ' None

13. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Xenophanes, insisting on a strict boundary between mortal and divine • experience, post-mortality • post-mortality belief, representation of, Egyptian context • thirst, drink, post-mortality

Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 151; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 36

14. Septuagint, Wisdom of Solomon, 9.15 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • death/mortality • mortality

Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 58; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 34, 43

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9.15 Thou blessest the righteous, and dost not reprove them for the sins that they have committed; And Thy goodness is upon them that sin, when they repent. ^9.15 for a perishable body weighs down the soul,and this earthy tent burdens the thoughtful mind.'' None

15. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Galen, Platonizing ecletic doctor, The mortal soul is that blend • mortality

Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 191, 199; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254

16. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Mortality/Immortality • mortal(s)

Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 220; Levison (2009), Filled with the Spirit, 204

17. Anon., Sibylline Oracles, 3.419-3.420, 3.423 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Homer, mortality

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 199; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 199

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3.419 Shall leave Mæotis's lake, and there shall be" "^3.420 420 Down the deep stream a fruitful, furrow's track," ^3.423 And many cities, men and all, shall fall:–'" None

18. Ovid, Fasti, 5.569-5.576 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • divinity (of a mortal) • experience, post-mortality • post-mortality belief, fear • post-mortality belief, suffering

Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 156; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 95

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5.569 voverat hoc iuvenis tunc, cum pia sustulit arma: ^5.570 a tantis Princeps incipiendus erat. ^5.571 ille manus tendens, hinc stanti milite iusto, ^5.572 hinc coniuratis, talia dicta dedit: ^5.573 ‘si mihi bellandi pater est Vestaeque sacerdos ^5.574 auctor, et ulcisci numen utrumque paro: ^5.575 Mars, ades et satia scelerato sanguine ferrum, ^5.576 stetque favor causa pro meliore tuus.'' None

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5.569 And he sees Augustus’ name on the front of the shrine, ^5.570 And reading ‘Caesar’ there, the work seems greater still. ^5.571 He had vowed it as a youth, when dutifully taking arms: ^5.572 With such deeds a Prince begins his reign. ^5.573 Loyal troops standing here, conspirators over there, ^5.574 He stretched his hand out, and spoke these words: ^5.575 ‘If the death of my ‘father’ Julius, priest of Vesta, ^5.576 Gives due cause for this war, if I avenge for both,'' None

19. Ovid, Metamorphoses, 6.125, 15.846, 15.850 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Dracontius, divinity of mortal rulers, attitude towards • Olympians, disguise before mortals • Soul, distinct from mortal body • gods, as parents of mortals • power, mortal / immortal imbalance of • resistance, by mortals to the gods

Found in books: Fielding (2017), Transformations of Ovid in Late Antiquity. 119; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 163, 164; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 85; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 113

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6.125 Liber ut Erigonen falsa deceperit uva, ^15.846 passa recentem animam caelestibus intulit astris.' ' None

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6.125 her breast well-guarded by her Aegis: there ^15.846 by this great prodigy, if it means good,' ' None

20. Philo of Alexandria, On The Creation of The World, 134-135 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Mortality/Immortality • mortal(s) • mortality

Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 71, 72, 73; Levison (2009), Filled with the Spirit, 148

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134 After this, Moses says that "God made man, having taken clay from the earth, and he breathed into his face the breath of life." And by this expression he shows most clearly that there is a vast difference between man as generated now, and the first man who was made according to the image of God. For man as formed now is perceptible to the external senses, partaking of qualities, consisting of body and soul, man or woman, by nature mortal. But man, made according to the image of God, was an idea, or a genus, or a seal, perceptible only by the intellect, incorporeal, neither male nor female, imperishable by nature. '¹³⁵ But he asserts that the formation of the individual man, perceptible by the external senses is a composition of earthy substance, and divine spirit. For that the body was created by the Creator taking a lump of clay, and fashioning the human form out of it; but that the soul proceeds from no created thing at all, but from the Father and Ruler of all things. For when he uses the expression, "he breathed into," etc., he means nothing else than the divine spirit proceeding form that happy and blessed nature, sent to take up its habitation here on earth, for the advantage of our race, in order that, even if man is mortal according to that portion of him which is visible, he may at all events be immortal according to that portion which is invisible; and for this reason, one may properly say that man is on the boundaries of a better and an immortal nature, partaking of each as far as it is necessary for him; and that he was born at the same time, both mortal and the immortal. Mortal as to his body, but immortal as to his intellect. XLVII. ' None

21. Philo of Alexandria, On The Special Laws, 1.13-1.14 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • eternal vs. mortal • mortal vs. eternal • mortality

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 297

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1.13 Some persons have conceived that the sun, and the moon, and the other stars are independent gods, to whom they have attributed the causes of all things that exist. But Moses was well aware that the world was created, and was like a very large city, having rulers and subjects in it; the rulers being all the bodies which are in heaven, such as planets and fixed stars; ^1.14 and the subjects being all the natures beneath the moon, hovering in the air and adjacent to the earth. But that the rulers aforesaid are not independent and absolute, but are the viceroys of one supreme Being, the Father of all, in imitation of whom they administer with propriety and success the charge committed to their care, as he also presides over all created things in strict accordance with justice and with law. Others, on the contrary, who have not discovered the supreme Governor, who thus rules everything, have attributed the causes of the different things which exist in the world to the subordinate powers, as if they had brought them to pass by their own independent act. '' None

22. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • Soul, distinct from mortal body • divinity (of a mortal)

Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 104; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 164

23. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • mortality • mortality, of the soul

Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 199; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 78, 79, 106

24. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Dracontius, divinity of mortal rulers, attitude towards • divinity (of a mortal)

Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 24, 98; Fielding (2017), Transformations of Ovid in Late Antiquity. 119

25. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • eternal vs. mortal • mortal vs. eternal • mortality

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 297

26. New Testament, 1 Corinthians, 15.22, 15.39, 15.42, 15.44, 15.48-15.49, 15.53 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Death personified in Gnostic, mortality • Mortality • Mortality/Immortality • death/mortality • incarnation of the soul), mortal body, body of death, captivity of the body • mortality

Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 58; Karfíková (2012), Grace and the Will According to Augustine, 80, 234; Levison (2009), Filled with the Spirit, 314; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 297; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 351, 412, 473; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 191; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 22, 95

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15.22 ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται. ^15.39 οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων. ^15.42 οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. ^15.44 σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν. ^15.48 οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι· ^15.49 καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. ^15.53 δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.'' None

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15.22 For as inAdam all die, so also in Christ all will be made alive. ^15.39 All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. ^15.42 So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. ^15.44 It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. ^15.48 As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly.' "^15.49 As we haveborne the image of those made of dust, let's also bear the image of theheavenly." ^15.53 For thiscorruptible must put on incorruption, and this mortal must put onimmortality.'' None

27. New Testament, Philippians, 2.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • death/mortality • mortality

Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 210; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 133

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2.8 ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ·'' None

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2.8 And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. '' None

28. New Testament, Romans, 5.12, 5.14, 6.6, 7.15, 7.19, 7.22-7.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Death personified in Gnostic, mortality • Mortality • child mortality • death, infant, child mortality • death/mortality • incarnation of the soul), mortal body, body of death, captivity of the body • mortality

Found in books: Karfíková (2012), Grace and the Will According to Augustine, 35, 38, 72, 123, 173, 174, 190, 235, 255, 265, 302, 316, 317; Nasrallah (2019), Archaeology and the Letters of Paul, 164; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 389; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 192; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 19, 20, 34, 107

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5.12 Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. ^5.14 ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος. ^6.6 τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ, ^7.15 ὃ γὰρ κατεργάζομαι οὐ γινώσκω· οὐ γὰρ ὃ θέλω τοῦτο πράσσω, ἀλλʼ ὃ μισῶ τοῦτο ποιῶ. ^7.19 οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω. ^7.22 συνήδομαι γὰρ τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω ἄνθρωπον, ^7.23 βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με ἐν τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου.' ' None

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5.12 Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. ' "^5.14 Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. " ^6.6 knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. ' "^7.15 For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. " "^7.19 For the good which I desire, I don't do; but the evil which I don't desire, that I practice. " "^7.22 For I delight in God's law after the inward man, " '^7.23 but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. ' ' None

29. New Testament, John, 1.14, 1.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • death/mortality • incarnation of the soul), mortal body, body of death, captivity of the body • mortality

Found in books: Karfíková (2012), Grace and the Will According to Augustine, 108, 109, 246; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 208, 210; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 22

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1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ ^1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.'' None

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1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. ^1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. '' None

30. Plutarch, On Isis And Osiris, 46 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • mortality vs. immortality • post-mortality belief, belief, Mithras context

Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 111; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 209

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46 The great majority and the wisest of men hold this opinion: they believe that there are two gods, rivals as it were, the one the Artificer of good and the other of evil. There are also those who call the better one a god and the other a daemon, as, for example, Zoroaster The casual reader will gain a better understanding of chapters
46 and 47 if he will consult some brief book or article on Zoroaster (Zarathustra) and the Persian religion. the sage, That is, one of the Persian Magi or Wise Men. who, they record, lived five thousand years before the time of the Trojan War. He called the one Oromazes and the other Areimanius Cf. Moralia, 1026 b, and Diogenes Laertius, Prologue, 2. ; and he further declared that among all the things perceptible to the senses, Oromazes may best be compared to light, and Areimanius, conversely, to darkness and ignorance, and midway between the two is Mithras; for this reason the Persians give to Mithras the name, of Mediator. Zoroaster has also taught that men should make votive offerings and thank-offerings to Oromazes, and averting and mourning offerings to Areimanius. They pound up in a mortar a certain plant called omomi, at the same time invoking Hades Cf. Diogenes Laertius, Prologue, 8. and Darkness; then they mix it with the blood of a wolf that has been sacrificed, and carry it out and cast it into a place where the sun never shines. In fact, they believe that some of the plants belong to the good god and others to the evil daemon; so also of the animals they think that dogs, fowls, and hedgehogs, for example, belong to the good god, but that water-rats Cf. Moralia, 537 a and 670 d. belong to the evil one; therefore the man who has killed the most of these they hold to be fortunate.'' None

31. Plutarch, Lysander, 18.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Boundaries, between mortal and immortal • Cult, for living mortals • cults, for/of a living man/mortal as for a god

Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 15; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 57

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18.4 σάμιοι δὲ τὰ παρʼ αὐτοῖς Ἡραῖα Λυσάνδρεια καλεῖν ἐψηφίσαντο. τῶν δὲ ποιητῶν Χοιρίλον μὲν ἀεὶ περὶ αὑτὸν εἶχεν ὡς κοσμήσοντα τὰς πράξεις διὰ ποιητικῆς, Ἀντιλόχῳ δὲ ποιήσαντι μετρίους τινὰς εἰς αὐτὸν στίχους ἡσθεὶς ἔδωκε πλήσας ἀργυρίου τὸν πῖλον. Ἀντιμάχου δὲ τοῦ Κολοφωνίου καὶ Νικηράτου τινὸς Ἡρακλεώτου ποιήμασι Λυσάνδρεια διαγωνισαμένων ἐπʼ αὐτοῦ τὸν Νικήρατον ἐστεφάνωσεν, ὁ δὲ Ἀντίμαχος ἀχθεσθεὶς ἠφάνισε τὸ ποίημα.'' None

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18.4 '' None

32. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Epictetus, Stoic, Remember wife and children are mortal • mortality, of the soul

Found in books: Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 50; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 218

33. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Mortality • death/mortality

Found in books: Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 192; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 34

34. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Soul, distinct from mortal body • divinity (of a mortal)

Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 156; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 162

35. Pausanias, Description of Greece, 6.11.6-6.11.9 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • immortality, and mortality • mortal side of hero

Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 19; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 21

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6.11.6 ὡς δὲ ἀπῆλθεν ἐξ ἀνθρώπων, ἀνὴρ τῶν τις ἀπηχθημένων ζῶντι αὐτῷ παρεγίνετο ἀνὰ πᾶσαν νύκτα ἐπὶ τοῦ Θεαγένους τὴν εἰκόνα καὶ ἐμαστίγου τὸν χαλκὸν ἅτε αὐτῷ Θεαγένει λυμαινόμενος· καὶ τὸν μὲν ὁ ἀνδριὰς ἐμπεσὼν ὕβρεως παύει, τοῦ ἀνθρώπου δὲ τοῦ ἀποθανόντος οἱ παῖδες τῇ εἰκόνι ἐπεξῄεσαν φόνου. καὶ οἱ Θάσιοι καταποντοῦσι τὴν εἰκόνα ἐπακολουθήσαντες γνώμῃ τῇ Δράκοντος, ὃς Ἀθηναίοις θεσμοὺς γράψας φονικοὺς ὑπερώρισε καὶ τὰ ἄψυχα, εἴγε ἐμπεσόν τι ἐξ αὐτῶν ἀποκτείνειεν ἄνθρωπον. ^6.11.7 ἀνὰ χρόνον δέ, ὡς τοῖς Θασίοις οὐδένα ἀπεδίδου καρπὸν ἡ γῆ, θεωροὺς ἀποστέλλουσιν ἐς Δελφούς, καὶ αὐτοῖς ἔχρησεν ὁ θεὸς καταδέχεσθαι τοὺς δεδιωγμένους. καὶ οἱ μὲν ἐπὶ τῷ λόγῳ τούτῳ καταδεχθέντες οὐδὲν τῆς ἀκαρπίας παρείχοντο ἴαμα· δεύτερα οὖν ἐπὶ τὴν Πυθίαν ἔρχονται, λέγοντες ὡς καὶ ποιήσασιν αὐτοῖς τὰ χρησθέντα διαμένοι τὸ ἐκ τῶν θεῶν μήνιμα. ^6.11.8 ἐνταῦθα ἀπεκρίνατό σφισιν ἡ Πυθία· Θεαγένην δʼ ἄμνηστον ἀφήκατε τὸν μέγαν ὑμέων. ἀπορούντων δὲ αὐτῶν ὁποίᾳ μηχανῇ τοῦ Θεαγένους τὴν εἰκόνα ἀνασώσωνται, φασὶν ἁλιέας ἀναχθέντας ἐς τὸ πέλαγος ἐπὶ ἰχθύων θήραν περισχεῖν τῷ δικτύῳ τὴν εἰκόνα καὶ ἀνενεγκεῖν αὖθις ἐς τὴν γῆν· Θάσιοι δὲ ἀναθέντες, ἔνθα καὶ ἐξ ἀρχῆς ἔκειτο, νομίζουσιν ἅτε θεῷ θύειν. ^6.11.9 πολλαχοῦ δὲ καὶ ἑτέρωθι ἔν τε Ἕλλησιν οἶδα καὶ παρὰ βαρβάροις ἀγάλματα ἱδρυμένα Θεαγένους καὶ νοσήματά τε αὐτὸν ἰώμενον καὶ ἔχοντα παρὰ τῶν ἐπιχωρίων τιμάς. ὁ δὲ ἀνδριὰς τοῦ Θεαγένους ἐστὶν ἐν τῇ Ἄλτει, τέχνη τοῦ Αἰγινήτου Γλαυκίου .'' None

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6.11.6 When he departed this life, one of those who were his enemies while he lived came every night to the statue of Theagenes and flogged the bronze as though he were ill-treating Theagenes himself. The statue put an end to the outrage by falling on him, but the sons of the dead man prosecuted the statue for murder. So the Thasians dropped the statue to the bottom of the sea, adopting the principle of Draco, who, when he framed for the Athenians laws to deal with homicide, inflicted banishment even on lifeless things, should one of them fall and kill a man. ^6.11.7 But in course of time, when the earth yielded no crop to the Thasians, they sent envoys to Delphi, and the god instructed them to receive back the exiles. At this command they received them back, but their restoration brought no remedy of the famine. So for the second time they went to the Pythian priestess, saying that although they had obeyed her instructions the wrath of the gods still abode with them. ^6.11.8 Whereupon the Pythian priestess replied to them :— But you have forgotten your great Theagenes. And when they could not think of a contrivance to recover the statue of Theagenes, fishermen, they say, after putting out to sea for a catch of fish caught the statue in their net and brought it back to land. The Thasians set it up in its original position, and are wont to sacrifice to him as to a god. ^6.11.9 There are many other places that I know of, both among Greeks and among barbarians, where images of Theagenes have been set up, who cures diseases and receives honors from the natives. The statue of Theagenes is in the Altis, being the work of Glaucias of Aegina . '' None

36. Origen, Against Celsus, 6.22 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • experience, post-mortality • mortality vs. immortality • post-mortality belief, belief, Mithras context

Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 83, 84; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 209, 210

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6.22 After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them. For in the latter there is a representation of the two heavenly revolutions - of the movement, viz., of the fixed stars, and of that which take place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the 'lead' the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun - thus imitating the different colors of the two latter. He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these - whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them - why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Ægina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras? "" None

37. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Homer, mortality • Sibyl, mortality

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 205; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 205

38. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • mortal gods • mortal irrational, see

Found in books: Schibli (2002), Hierocles of Alexandria, 176; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 135

39. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • mortality vs. immortality • post-mortality belief, belief, Mithras context

Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 111, 112, 212, 213; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 214

40. None, None, nan
Tagged with subjects: • Augustus, mortality • experience, post-mortality, light, and post-mortality motif

Found in books: Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 180; Xinyue (2022), Politics and Divinization in Augustan Poetry, 191, 192

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Tiresias: The Ancient Mediterranean Religions Source Database