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Tiresias: The Ancient Mediterranean Religions Source Database

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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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subject book bibliographic info
pogrom/riots, of Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 43, 47, 258
pogrom/riots, of initiated by egyptians Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 45
pogrom/riots, of initiated by greeks Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 257
pogrom/riots, of philo, on the Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 38, 44, 47, 139, 141, 145, 250, 251, 257
riot Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 154, 192
Poulsen (2021), Usages of the Past in Roman Historiography, 301, 302, 303, 304, 305, 321
Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 292
riot, alexandria, anti-jewish Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 8, 24, 26, 28, 76, 181, 187, 295
riot, massacre thessalonica of Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 205, 210
riot, nika Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 172, 217, 227, 230, 231, 234
riot, nika, constantinople Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 381, 387, 389, 397, 405
riot, of statues Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 214
riot, of the statues, john chrysostom, on the Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 247, 248
riot, statue Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 47, 208, 211, 212
riot, trisagion Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 217, 218
rioting, ethnic boundary making model van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 32, 33
rioting/religious, violence in alexandria by, christianity/christians Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 73, 74, 77, 540
riots Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 23
Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 54, 55, 94, 99, 118, 122, 286, 295, 296, 297, 298, 299, 301, 351, 389, 392, 403
Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 259, 260
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 150
riots, ephesus Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 98, 106, 174, 180, 279, 280, 286, 287, 290, 294, 298
riots, janneus, alexander, passover Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 262
riots, messianic, egypt Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 362
riots, of Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 38
riots, ptolemaic egypt Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 252
riots, statues, antiochene Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 49
riots, trishagion Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 370, 376, 383

List of validated texts:
2 validated results for "riot"
1. Philo of Alexandria, Against Flaccus, 20, 30, 33, 35, 41, 43, 56, 65 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Alexandria, anti-Jewish riot • Philo, on the pogrom/riots of • Ptolemaic Egypt, riots • pogrom/riots of • riots • riots, of

 Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 187; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 54, 55; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 38, 139, 141, 145, 251, 252, 258

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20 for they became executors of all the plans which they had devised, treating him like a mute person on the stage, as one who was only, by way of making up the show, inscribed with the title of authority, being themselves a lot of Dionysiuses, demagogues, and of Lampos, a pack of cavillers and word-splitters; and of Isidoruses, sowers of sedition, busy-bodies, devisers of evil, troublers of the state; for this is the name which has, at last, been given to them. 30 And then again his friends and companions came and stirred up the miserable Flaccus, inviting, and exciting, and stimulating him to feel the same envy with themselves; saying, "The arrival of this man to take upon him his government is equivalent to a deposition of yourself. He is invested with a greater dignity of honour and glory than you. He attracts all eyes towards himself when they see the array of sentinels and bodyguards around him adorned with silvered and gilded arms.
33 for he encouraged the idle and lazy mob of the city (and the mob of Alexandria is one accustomed to great license of speech, and one which delights above measure in calumny and evil-speaking), to abuse the king, either beginning to revile him in his own person, or else exhorting and exciting others to do so by the agency of persons who were accustomed to serve him in business of this kind.
35 For why did he not show his indignation, why did he not commit them to prison, why did he not chastise them for their insolent and disloyal evil speaking? And even if he had not been a king but only one of the household of Caesar, ought he not to have had some privileges and especial honours? The fact is that all these circumstances are an undeniable evidence that Flaccus was a participator in all this abuse; for he who might have punished it with the most extreme severity, and entirely checked it, and who yet took no steps to restrain it, was clearly convicted of having permitted and encouraged it; but whenever an ungoverned multitude begins a course of evil doing it never desists, but proceeds from one wickedness to another, continually doing some monstrous thing. VI.
41 And when the multitude perceived this, I do not mean the ordinary and well-regulated population of the city, but the mob which, out of its restlessness and love of an unquiet and disorderly life, was always filling every place with tumult and confusion, and who, because of their habitual idleness and laziness, were full of treachery and revolutionary plans, they, flocking to the theatre the first thing in the morning, having already purchased Flaccus for a miserable price, which he with his mad desire for glory and with his slavish disposition, condescended to take to the injury not only of himself, but also of the safety of the commonwealth, all cried out, as if at a signal given, to erect images in the synagogues,
43 what then did the governor of the country do? Knowing that the city had two classes of inhabitants, our own nation and the people of the country, and that the whole of Egypt was inhabited in the same manner, and that Jews who inhabited Alexandria and the rest of the country from the Catabathmos on the side of Libya to the boundaries of Ethiopia were not less than a million of men; and that the attempts which were being made were directed against the whole nation, and that it was a most mischievous thing to distress the ancient hereditary customs of the land; he, disregarding all these considerations, permitted the mob to proceed with the erection of the statues, though he might have given them a vast number of admonitory precepts instead of any such permission, either commanding them as their governor, or advising them as their friend. VII.
56 and by reason of their numbers they were dispersed over the sea-shore, and desert places, and among the tombs, being deprived of all their property; while the populace, overrunning their desolate houses, turned to plunder, and divided the booty among themselves as if they had obtained it in war. And as no one hindered them, they broke open even the workshops of the Jews, which were all shut up because of their mourning for Drusilla, and carried off all that they found there, and bore it openly through the middle of the market-place as if they had only been making use of their own property.
65 And then, being immediately seized by those who had excited the seditious multitude against them, they were treacherously put to death, and then were dragged along and trampled under foot by the whole city, and completely destroyed, without the least portion of them being left which could possibly receive burial; ' None
2. Philo of Alexandria, On The Embassy To Gaius, 67, 120, 132 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Philo, on the pogrom/riots of • riots

 Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 54; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 250, 251

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67 and then again, by a sudden change (for the multitude is very unstable in everything, in intentions, and words, and actions), men, disbelieving that one who but a little while before was merciful and humane could have become altered so entirely, for Gaius had been looked upon as affable, and sociable, and friendly, began to seek for excuses for him, and after some search they found such, saying with regard to his cousin and co-heir in the kingdom things such as these:
120 And the mixed and promiscuous multitude of the Alexandrians perceiving this, attacked us, looking upon it as a most favourable opportunity for doing so, and displayed all the arrogance which had been smouldering for a long period, disturbing everything, and causing universal confusion, 132 But as the governor of the country, who by himself could, if he had chosen to do so, have put down the violence of the multitude in a single hour, pretended not to see what he did see, and not to hear what he did hear, but allowed the mob to carry on the war against our people without any restraint, and threw our former state of tranquillity into confusion, the populace being excited still more, proceeded onwards to still more shameless and more audacious designs and treachery, and, arraying very numerous companies, cut down some of the synagogues (and there are a great many in every section of the city), and some they razed to the very foundations, and into some they threw fire and burnt them, in their insane madness and frenzy, without caring for the neighbouring houses; for there is nothing more rapid than fire, when it lays hold of fuel. ' None



Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.