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.

graph

All subjects (including unvalidated):

subject	book bibliographic info
siren, and, lilith	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 232
siren, on sophocles’ tomb	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 100
sirens	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 184, 188, 192, 193, 204 Bernabe et al. (2013), Redefining Dionysos, 74 Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 238 Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 20, 22 Faraone (1999), Ancient Greek Love Magic, 6, 131 Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 140, 157 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 236, 239, 241, 402 Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 19, 20, 31, 32, 33, 34, 35, 36, 46, 128, 129, 146, 147, 148, 149, 150, 151, 152, 153, 154 Huffman (2019), A History of Pythagoreanism, 57 Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 218 Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 67, 68, 79, 97, 98, 107, 108, 109, 123, 124 Putnam et al. (2023), The Poetic World of Statius' Silvae, 115 Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 105, 107, 108, 115, 118, 120 Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 254 Stuckenbruck (2007), 1 Enoch 91-108, 207, 288, 289, 290, 291, 292 Tor (2017), Mortal and Divine in Early Greek Epistemology, 84, 93, 94 de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 181, 319, 321
sirens, alexandra, lycophron	Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 133, 134, 135, 136, 137, 138
sirens, and thrinacia episodes, argument, in	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 151, 152, 153, 154
sirens, and thrinacia episodes, description, in	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 148, 149, 150, 151
sirens, and thrinacia, circe, and	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157
sirens, as, partly animal	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 68
sirens, audiences, of the	Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 135, 136, 137
sirens, cyrene, tomb of ulysses and the	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 192, 193
sirens, dolphins and	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 235
sirens, homer, odyssey	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 49
sirens, homer, song of the	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 208
sirens, in art	Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 30
sirens, in the sifra	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 67, 68, 79, 97, 98, 108
sirens, lilith and	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 232
sirens, nefesh of	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 67, 68, 97, 219
sirens, negative metaphor for christians	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 21
sirens, song, misunderstanding	Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 134, 136, 137
sirens, song, musical imagery in alexandra	Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 134, 135, 136, 137, 138
sirens, the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 41

List of validated texts:

8 validated results for "sirens"

1. Hebrew Bible, Isaiah, 13.21, 34.11, 34.14 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Siren • Sirens

Found in books: Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 63, 80; Stuckenbruck (2007), 1 Enoch 91-108, 290, 291

sup>
13.21 וְרָבְצוּ־שָׁם צִיִּים וּמָלְאוּ בָתֵּיהֶם אֹחִים וְשָׁכְנוּ שָׁם בְּנוֹת יַעֲנָה וּשְׂעִירִים יְרַקְּדוּ־שָׁם׃ ^34.14 וּפָגְשׁוּ צִיִּים אֶת־אִיִּים וְשָׂעִיר עַל־רֵעֵהוּ יִקְרָא אַךְ־שָׁם הִרְגִּיעָה לִּילִית וּמָצְאָה לָהּ מָנוֹחַ׃' ' None

sup>
13.21 But wild-cats shall lie there; And their houses shall be full of ferrets; And ostriches shall dwell there, And satyrs shall dance there. ^34.14 And the wild-cats shall meet with the jackals, And the satyr shall cry to his fellow; Yea, the night-monster shall repose there, And shall find her a place of rest.' ' None

2. Hesiod, Theogony, 27-28 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Alexandra (Lycophron), Sirens • Sirens • audiences, of the Sirens • misunderstanding, Sirens song • musical imagery in Alexandra, Sirens song

Found in books: Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 136; Tor (2017), Mortal and Divine in Early Greek Epistemology, 84, 93, 94

sup>
27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα,'²⁸ ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι. ' None

sup>
27 Those daughters of Lord Zeus proclaimed to me:'²⁸ “You who tend sheep, full of iniquity, ' None

3. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Alexandra (Lycophron), Sirens • Circe, and Sirens and Thrinacia • Homer, Odyssey, Sirens • Siren • Sirens • Sirens, • Sirens, the • Sirens; negative metaphor for Christians • argument, in Sirens and Thrinacia episodes • audiences, of the Sirens • description, in Sirens and Thrinacia episodes • musical imagery in Alexandra, Sirens song

Found in books: Bernabe et al. (2013), Redefining Dionysos, 74; Bowie (2021), Essays on Ancient Greek Literature and Culture, 544, 551; Faraone (1999), Ancient Greek Love Magic, 131; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 97; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 19, 32, 33, 34, 147, 151, 153; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 200, 201, 204, 207; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 41; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 29; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 135; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 21; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 49; Tor (2017), Mortal and Divine in Early Greek Epistemology, 93, 94; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 181

4. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Siren • Sirens • Sirens, • Sirens, the

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 544, 545, 549, 550; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 19, 34; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 204; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 36; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 181, 321

5. Cicero, On The Ends of Good And Evil, 5.48-5.49 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Sirens • Sirens, the

Found in books: Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 147, 148; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 212, 213, 214

sup>
5.48 Videamus animi partes, quarum est conspectus illustrior; quae quo sunt excelsiores, eo dant clariora indicia naturae. inditia nature N iudicia natura BE iudicia nature RV tantus est igitur innatus in nobis cognitionis amor et scientiae, ut nemo dubitare possit quin ad eas res hominum natura nullo emolumento invitata rapiatur. videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? ut pulsi ut pulsi P. Man. aut pulsi ( etiam B) recurrant? ut aliquid recurrant ut aliquid cod. Morel. recurrentur aliquid R recurrant aliquid BEV recurrerentur aliquid ( ut vid. ) N 1 recurrerent et aliquid N 2 scire se scire se etiam R gaudeant? ut id aliis narrare gestiant? ut pompa, ludis atque eius modi spectaculis teneantur ob eamque rem vel famem et sitim perferant? quid vero? qui ingenuis ingeniis BER studiis atque artibus delectantur, nonne videmus eos nec valitudinis nec rei familiaris habere rationem omniaque perpeti ipsa cognitione et scientia captos et cum maximis curis et laboribus compensare eam, quam ex discendo capiant, voluptatem? ^5.49 ut add. Se. mihi quidem Homerus huius modi quiddam vidisse videatur videatur BER videtur N om. V in iis, quae de Sirenum cantibus finxerit. finxerit RN 1 V finxerint BE finxerat N 2 neque enim vocum suavitate videntur aut novitate quadam et varietate cantandi revocare eos solitae, qui praetervehebantur, sed quia multa se scire profitebantur, ut homines ad earum saxa discendi cupiditate adhaerescerent. ita enim invitant Ulixem—nam verti, ut quaedam Homeri, sic istum ipsum locum—: O decus Argolicum, quin quin N 2 qui puppim flectis, Ulixes, Auribus ut nostros possis agnoscere cantus! Nam nemo haec umquam est transvectus caerula cursu, Quin prius adstiterit vocum dulcedine captus, Post variis avido satiatus pectore musis Doctior ad patrias lapsus pervenerit oras. Nos grave certamen belli clademque tenemus, Graecia quam Troiae divino numine vexit, Omniaque e latis rerum rerum Marsus regum vestigia terris. Vidit Homerus probari fabulam non posse, si cantiunculis tantus irretitus vir teneretur; scientiam pollicentur, quam non erat mirum sapientiae cupido patria esse patria esse (pat a ee, 1 et in ras. a ee ab alt. m. ) N patrie V patria BER cariorem. Atque omnia quidem scire, cuiuscumque modi sint, cupere curiosorum, duci vero maiorum rerum contemplatione ad cupiditatem scientiae summorum virorum est putandum.'' None

sup>
5.48 \xa0"Let us consider the parts of the mind, which are of nobler aspect. The loftier these are, the more unmistakable indications of nature do they afford. So great is our innate love of learning and of knowledge, that no one can doubt that man\'s nature is strongly attracted to these things even without the lure of any profit. Do we notice how children cannot be deterred even by punishment from studying and inquiry into the world around them? Drive them away, and back they come. They delight in knowing things; they are eager to impart their knowledge to others; pageants, games and shows of that sort hold them spell-bound, and they will even endure hunger and thirst so as to be able to see them. Again, take persons who delight in the liberal arts and studies; do we not see them careless of health or business, patiently enduring any inconvenience when under the spell of learning and of science, and repaid for endless toil and trouble by the pleasure they derive from acquiring knowledge? <' "^5.49 \xa0For my part I\xa0believe Homer had something of this sort in view in his imaginary account of the songs of the Sirens. Apparently it was not the sweetness of their voices or the novelty and diversity of their songs, but their professions of knowledge that used to attract the passing voyageurs; it was the passion for learning that kept men rooted to the Sirens' rocky shores. This is their invitation to Ulysses (for I\xa0have translated this among other passages of Homer): Ulysses, pride of Argos, turn thy bark And listen to our music. Never yet Did voyager sail these waters blue, but stayed His course, enchanted by our voices sweet, And having filled his soul with harmony, Went on his homeward way a wiser man. We know the direful strife and clash of war That Greece by Heaven's mandate bore to Troy, And whatsoe'er on the wide earth befalls. Homer was aware that his story would not sound plausible if the magic that held his hero immeshed was merely an idle song! It is knowledge that the Sirens offer, and it was no marvel if a lover of wisdom held this dearer than his home. A\xa0passion for miscellaneous omniscience no doubt stamps a man as a mere dilettante; but it must be deemed the mark of a superior mind to be led on by the contemplation of high matters to a passionate love of knowledge. <"' None

6. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Sirens

Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 77; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 149

7. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Sirens • Sirens,

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 545; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 157; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 34, 35

8. Porphyry, Life of Pythagoras, 38-41 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Sirens

Found in books: Huffman (2019), A History of Pythagoreanism, 57; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 140, 141

sup>
38 He ordained that his disciples should speak well and think reverently of the Gods, muses and heroes, and likewise of parents and benefactors; that they should obey the laws; that they should not relegate the worship of the Gods to a secondary position, performing it eagerly, even at home; that to the celestial divinities they should sacrifice uncommon offerings; and ordinary ones to the inferior deities. (The world he Divided into) opposite powers; the "one" was a better monad, light, right, equal, stable and straight; while the "other" was an inferior duad, darkness, left, unequal, unstable and movable. 39 Moreover, he enjoined the following. A cultivated and fruit-bearing plant, harmless to man and beast, should be neither injured nor destroyed. A deposit of money or of teachings should be faithfully preserved by the trustee. There are three kinds of things that deserve to be pursued and acquired; honorable and virtuous things, those that conduce to the use of life, and those that bring pleasures of the blameless, solid and grave kind, of course not the vulgar intoxicating kinds. of pleasures there were two kinds; one that indulges the bellies and lusts by a profusion of wealth, which he compared to the murderous songs of the Sirens; the other kind consists of things honest, just, and necessary to life, which are just as sweet as the first, without being followed by repentance; and these pleasures he compared to the harmony of the Muses. 40 He advised special regard to two times; that when we go to sleep, and that when we awake. At each of these we should consider our past actions, and those that are to come. We ought to require of ourselves an account of our past deeds, while of the future we should have a providential care. Therefore he advised everybody to repeat to himself the following verses before he fell asleep: "Nor suffer sleep to close thine eyes Till thrice thy acts that day thou hast run o\'er;How slipt? What deeds? What duty left undone?" On rising: "As soon as ere thou wakest, in order lay The actions to be done that following day" 41 Such things taught he, though advising above all things to speak the truth, for this alone deifies men. For as he had learned from the Magi, who call God Oremasdes, God's body is light, and his soul is truth. He taught much else, which he claimed to have learned from Aristoclea at Delphi. Certain things he declared mystically, symbolically, most of which were collected by Aristotle, as when he called the sea a tear of Saturn; the two bear (constellations) the hand of Rhea; the Pleiades, the lyre of the Muses; the Planets, the dogs of Persephone; and he called be sound caused by striking on brass the voice of a genius enclosed in the brass.

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

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database