GRICE E CALUSO: L'INIZIAZIONE D'OTTAVIANO

 The Golden Bough: Orphic, Eleusinian and Hellenistic-Jewish Sources of Virgil’s Underworld in Aeneid VI The belief in an underworld is very old, and most peoples imagine the dead as going somewhere. Yet they each have their own elaboration of these beliefs, which can run from extremely detailed, as was the case in medieval Christianity, to a rather hazy idea, as was the case, for example, in the Old Testament.1 The early Romans belonged to the latter category and do not seem to have paid much attention to the afterlife. Thus Virgil, when working on his Aeneid, had a problem. How should he describe the underworld where Aeneas was going? To solve this problem, he drew on three important sources, as Eduard Norden (1868–1941) argued in his famous commentary on Aeneid VI: Homer’s Nekuia, which is by far the most influential intertext in Aeneid VI,2 and two lost poems about descents into the underworld by Heracles and Orpheus (§ 3). Norden had been fascinated by the publication of the Christian Apocalypse of Peter in 1892,3 but he was not the only one: this intriguing text appeared in, immediately, three (!) editions;4 more- over, it also inspired the still useful study of the underworld by Albrecht Dieterich (1866–1908).5 A decade later Norden published the first edition of his commen- tary on Aeneid VI, and he continued working on it until the third edition of 1927.6 His book still impresses by its stupendous erudition, impressive feeling for style, 1 Ingeneral,seeBremmer,TheRiseandFalloftheAfterlife(LondonandNewYork,2002). 2 ForHomer’sinfluence,seestillG.N. Knauer,DieAeneisundHomer(Göttingen,1964)107–147. 3 SeeE. Norden,KleineSchriftenzumklassischenAltertum(Berlin,1966)218–233(‘DiePetrusapo- kalypse und ihre antiken Vorbilder’, 18931). In his monumental new commentary, N. Horsfall, Virgil, “Aeneid” 6. A Commentary, 2 vols (Berlin and Boston, 2013) 1.xxiii, 2.650 mistakenly states it was 1 Enoch. 4 For the bibliography, see the most recent edition: T.J. Kraus and T. Nicklas, Das Petrusevange- lium und die Petrusapokalypse (Berlin and New York, 2004). 5 A. Dieterich, Nekyia (Leipzig and Berlin, 1893, 19132). For Dieterich, see most recently H.-D. Betz, The “Mithras” Liturgy (Tübingen, 2003) 14–26; A. Wessels, Ursprungszauber. Zur Rezep- tion von Hermann Useners Lehre von der religiösen Begriffsbildung (New York and London, 2003) 96–128; H. Treiber, ‘Der “Eranos” – Das Glanzstück im Heidelberger Mythenkranz?’, in W. Schluch- ter and F.W. Graf (eds), Asketischer Protestantismus und der ‘Geist’ des modernen Kapitalismus (Tübingen, 2005) 75–153 (many interesting glimpses of Dieterich’s influence in Heidelberg); C.O. Tommasi, ‘Albrecht Dieterich’s Pulcinella: some considerations a century later’, St. Class. e Or. 53 (2007) 295–321; F. Graf, ‘Mithras Liturgy and ‘Religionsgeschichtliche Schule”, MHNH 8 (2008) 59–71. 6 E. Norden,P. VergiliusMaroAeneisVI(Leipzig,19031,19273)5(sources). ingenious reconstructions of lost sources and all-encompassing mastery of Greek and Latin literature, medieval apocalypses included. It is, arguably, the finest commentary of the golden age of German Classics.7 Norden’s reconstructions of Virgil’s Greek sources for the underworld in Aeneid VI have largely gone unchallenged in the post-war period,8 and the next worthwhile commentary, that by the late Roland Austin,9 clearly did not feel at home in this area. Now the past century has seen a number of new papyri of Greek literature as well as new Orphic texts, and, accordingly, a renewed interest in Orphic traditions (Ch. III). Moreover, our understanding of Virgil as a poetic bricoleur or mosaicist, as Nicholas Horsfall calls him,10 has much increased in recent decades.11 It may therefore pay to take a fresh look at Virgil’s underworld and try to determine to what extent these new discoveries enrich and/or correct Norden’s picture. We will especially concentrate on the Orphic (Ch. III), Eleusinian (Ch. I), and Hellenistic-Jewish backgrounds of Aeneas’s descent. Yet a Roman poet hardly can totally avoid his own Roman tradition or the contemporary world, and, in a few instances, we will also comment on these aspects. As Norden observed,12 Virgil had divided his picture of the underworld into six parts, and we will follow these in our argument.13 7 For Norden, see most recently E. Mensching, Nugae zur Philologie-Geschichte, 14 vols (Berlin, 1987–2004) 2.5–16, 5, 6.8–112, 11.83–91; J. Rüpke, Römische Religion bei Eduard Norden (Marburg, 1993); B. Kytzler et al. (eds), Eduard Norden (1868–1941) (Stuttgart, 1994); W.M. Calder III and B. Huss, “Sed serviendum officio...” The Correspondence between Ulrich von Wilamowitz-Moellen- dorff and Eduard Norden (1892–1931) (Berlin, 1997); W.A. Schröder, Der Altertumswissenschaftler Eduard Norden. Das Schicksal eines deutschen Gelehrten jüdischer Abkunft (Hildesheim, 1999); A. Baumgarten, ‘Eduard Norden and His Students: a Contribution to a Portrait. Based on Three Archival Finds’, Scripta Class. Israel. 25 (2006) 121–140; Horsfall, Virgil, “Aeneid” 6, 2.645–654, with additional bibliography at 645 n. 3, although overlooking K.A. Neuhausen, ‘Aus dem wis- senschaftlichen Nachlass Franz Bücheler’s (I): Eduard Nordens Briefe an Bücheler (1888–1908)’, in J.P. Clausen (ed.), Iubilet cum Bonna Rhenus. Festschrift zum 150jährigen Bestehen des Bonner Kreises (Berlin 2004) 1–39 (important for the early history of the commentary) and J. Rüpke, ‘Dal Seminario all’esilio: Eduard Norden a Werner Jaeger (1934–1939)’, Annali della Facoltà di Lettere e Filosofia (Siena) 30 (2009) 225–250; see now also O. Schlunke, ‘Der Geist der lateinischen Litera- tursprache. Eduard Nordens verloren geglaubter Genfer Vortrag von 1926’, A&A 59 (2013) 1–16. 8 Foragoodsurveyofthestatusquo,seeA. Setaioli,‘Inferi’,inEVII,953–963. 9 R.G. Austin, P. Vergili Maronis Aeneidos liber sextus (Oxford, 1977). For Austin (1901–1974) see, in his inimitable and hardly to be imitated manner, J. Henderson, ‘Oxford Reds’ (London, 2006) 37–69. 10 N. Horsfall(ed.),ACompaniontotheStudyofVirgil(Leiden,20002)150. 11 SeeespeciallyN. Horsfall,Virgilio:l’epopeainalambicco(Naples,1991). 12 Norden,AeneisVI,208(sixparts). 13 AsHorsfall,Virgil,“Aeneid”6,hasusedmypreviousarticlesforhiscommentary,Iwillreferto him only in cases of substantial disagreements or improvements of my analysis. I freely make use of  TheareabetweentheupperworldandtheAcheron (268–416) Before we start with the underworld proper, we have to note an important verse. At the very moment that Hecate is approaching and the Sibyl and Aeneas will leave her cave to start their entry into the underworld,14 at this emotionally charged moment, the Sibyl calls out: procul, o procul este, profani (258). Austin (ad loc.) just notes: ‘a religious formula’, whereas Norden (on 46, not on 258) only comments: ‘Der Bannruf der Mysterien ἑκὰς ἑκάς’. However, such a cry is not attested for the Mysteries in Greece but occurs only in Callimachus (H. 2.2). In Eleusis it was not the ‘uninitiated’ but those who could not speak proper Greek or had blood on their hands that were excluded,15 but Norden was on the right track. The formula alludes to the beginning of the, probably, oldest Orphic Theogony (Ch. III.2), which has now turned up in the Derveni papyrus (Col. VII.9–10, ed. Kouremenos et al.), but allusions to which can already be found in Pindar (O. 2.83–5), Empedocles (B 3.4 DK), who was heavily influenced by the Orphics, and Plato (Symp. 218b = OF 19): ‘I will sing to those who understand: close the doors, you uninitiated’ (OF 1 and 3).16 A further reference to the Mysteries can probably be found in the poet’s subsequent words sit mihi fas audita loqui (266), as it was forbidden to speak about the content of the Mysteries to the non-initiated.17 my ‘Orphic, Roman, Jewish and Christian Tours of Hell: Observations on the Apocalypse of Peter’, in T. Nicklas et al. (eds), Other Worlds and their Relation to this World (Leiden, 2010) 305–321; ‘Tours of Hell: Greek, Roman, Jewish and Early Christian’, in W. Ameling (ed.), Topographie des Jenseits (Stuttgart 2011) 13–34 (somewhat revised and abbreviated as ‘De katabasis van Aeneas: Griekse en Joodse achtergronden’, Lampas 44, 2011, 72–88) and ‘Descents to Hell and Ascents to Heaven’, in J.J. Collins (ed.), Oxford Handbook of Apocalyptic Literature (Oxford, 2014) 340–357. 14 For the entry, see H. Cancik, Verse und Sachen (Würzburg, 2003) 66–82 (‘Der Eingang in die Unterwelt. Ein religionswissenschaftlicher Versuch zu Vergil, Aeneis VI 236–272’, first published in 1980). 15 Thisvolume,Ch.I.1. 16 For the verse, see this volume, Ch. III.2 and 3. For further versions of this highly popular opening formula, see O. Weinreich, Ausgewählte Schriften II (Amsterdam, 1973) 386–387; C. Ried- weg, Jüdisch-hellenistische Imitation eines orphischen Hieros Logos (Munich, 1993), 47–48; A. Ber- nabé, ‘La fórmula órfica “Cerrad las puertas, profanos”. Del profano religioso al profano en la materia’, ‘Ilu 1 (1996) 13–37 and on OF 1; P.F. Beatrice, ‘On the Meaning of “Profane” in the Pagan-Christian Conflict of Late Antiquity. The Fathers, Firmicus Maternus and Porphyry before the Orphic “Prorrhesis” (OF 245.1 Kern)’, Ill. Class. Stud. 30 (2005) 137–165, who at p. 137 also observes the connection with Aen. 6.258. 17 In addition to the opening formula, see also Hom. H. Dem. 476; Eur. Ba. 471–472; Diod. Sic. 5.48.4; Cat. 64. 260: orgia quae frustra cupiunt audire profani; Philo, Somn. 1.191; Horsfall on Aen. 6.266. For the secrecy of the Mysteries, see Horsfall on Aen. 3.112 and 6.266. The ritual cry, then, is an important signal for our understanding of the text,18 as it suggests the theme of the Orphic Mysteries and indicates that the Sibyl acts as a kind of mystagogue for Aeneas. After a sacrifice to the chthonic powers and a prayer, Aeneas and the Sibyl walk in the ‘loneliness of the night’ (268) to the very beginning of the entrance of the underworld, which is described as in faucibus Orci, ‘in the jaws of Orcus’ (273), an expression that also occurs elsewhere in Virgil and other Latin authors.19 Similar passages suggest that the Romans imagined their underworld as a vast hollow space with a comparatively narrow opening. Orcus can hardly be separated from Latin orca, ‘pitcher’, and we seem to find here an ancient idea of the underworld as an enormous pitcher with a narrow opening.20 This opening must have been proverbial, as in [Seneca’s] Hercules Oetaeus. Alcmene refers to fauces (1772) only as the entry of the underworld.21 All kinds of ‘haunting abstractions’ (Austin), such as War, Illness and avenging Eumenides, live here.22 In its middle there is a dark elm of enormous size, which houses the dreams (282–4).23 The elm is a kind of arbor infelix,24 as it does not bear fruit (Theophr. HP 3.5.2, already compared by Norden), which partially explains why the poet chose this tree, a typical arboreal Einzelgän- ger, for the underworld. Another reason must have been its size, ingens, as the enormous size of the underworld is frequently mentioned in Roman poetry,25 un- like in Greece. In the tree the empty dreams dwell. There is no Greek equivalent for this idea, but Homer (Od. 24.12) also situates the dreams at the beginning of the underworld. In addition, Virgil places here all kinds of hybrids and monsters, some of whom are also found in the Greek underworld, such as Briareos (Il. I.403), if not at the entry. Others, though, are just frightening figures from Greek mythology, such as the often closely associated Harpies and Gorgons,26 or hybrids like the Centaurs and Scyllae. According to Norden (p. 216), ‘alles ist griechisch gedacht’, 18 Forsimilar‘signs’,seeHorsfall,Virgilio,103–116(‘Isegnaliperstrada’). 19 Verg. Aen. 7.570 with Horsfall ad loc.; Val. Flacc. 1.784; Apul. Met. 7.7; Gellius 16.5.11.6; Arnob. 2.53; Anth. Lat. 789.5. 20 H. Wagenvoort, Studies in Roman Literature, Culture and Religion (Leiden, 1956) 102–131 (‘Orcus’); for a, possibly, similar idea in ancient Greece, see West on Hes. Th. 727. 21 SeealsoThLLVI.1,397.49–68. 22 ForapossibleechoofEmpedoclesB121DK,seeC. Gallavotti,‘Empedocle’,inEVII,216f. 23 ForapossibleGreeksource,seeHorsfall,Virgilio,126f. 24 Most important evidence: Macr. Sat. 3.20.3, cf. J. André, ‘Arbor felix, arbor infelix’, in Hom- mages à Jean Bayet (Brussels, 1964) 35–46; J. Bayet, Croyances et rites dans la Rome antique (Paris, 1971) 9–43. 25 Lucr.1.115;Verg.Aen.8.193,242,251(ingens!);Sen.Tro.178. 26 HorsfallonAen.7.323–340;BernabéonOF717(=P. Bonon.4).33. but that is perhaps not quite true. The presence of Geryon (forma tricorporis umbrae: 289) with Persephone in a late fourth-century BC Etruscan tomb as Cerun may well point to at least one Etruscan-Roman tradition.27 From this entry, Aeneas and the Sibyl proceed along a road to the river that is clearly the real border of the underworld. In passing, we note here a certain tension between the Roman idea of fauces and the Greek conception of the underworld separated from the upper world by rivers. Virgil keeps the traditional names of the rivers as known from Homer’s underworld, such as Acheron, Cocytus, Styx,28 and Pyriphlegethon,29 but, in his usual manner, changes their mutual relationship and importance. Not surprisingly, we also find there the ferryman of the dead, Charon (298–304). Such a ferryman is a traditional feature of many underworlds,30 but in Greece Charon is mentioned first in the late archaic or early classical Greek epic Minyas (fr. 1 Davies/Bernabé),31 a lost Boeotian epic dating, perhaps, from the early fifth century.32 The growing monetization of Athens also affected belief in the ferryman, and the custom of burying a deceased with an obol, a small coin, for Charon becomes visible on Athenian vases in the late fifth century, just as it is mentioned first in literature in Aristophanes’ Frogs (137–42, 269–70) of 405 BC.33 Austin (ad loc.) thinks of a picture in the background of Virgil’s description, as is perhaps possible. The date of Charon’s emergence probably precludes his appear- 27 See Nisbet and Hubbard on Hor. C. 2.14.8; P. Brize, ‘Geryoneus’, in LIMC IV.1 (1990) 186–190 at no. 25. 28 A. Henrichs, ‘Zur Perhorreszierung des Wassers der Styx bei Aischylos und Vergil’, ZPE 78 (1989) 1–29; H. Pelliccia, ‘Aeschylean ἀμέγαρτος and Virgilian inamabilis’, ZPE 84 (1990) 187–194; Horsfall on Aen. 6.438. 29 NoteitsmentionalsoinOF717.42. 30 L.V. Grinsell, ‘The Ferryman and His Fee: A Study in Ethnology, Archaeology, and Tradition’, Folklore 68 (1957) 257–269; B. Lincoln, ‘The Ferryman of the Dead’, J. Indo-European Stud. 8 (1980) 41–59. 31 C. Sourvinou-Inwood, ‘Reading’ Greek Death to the End of the Classical Period (Oxford, 1995) 303–361; J.H. Oakley, Picturing Death in Classical Athens (Cambridge, 2004) 108–125; J. Board- man, ‘Charon I’, in LIMC, Suppl. 1 (2009) 142. 32 A. Debiasi, ‘Orcomeno, Ascra e l’epopea regionale minore’, in E. Cingano (ed.), Tra panelle- nismo e tradizioni locali: generi poetici e stroriografia (Alessandria, 2010) 255–298 at 266–279. 33 Oakley, Picturing Death, 123–125, 242 n. 49 with bibliography; add R. Schmitt, ‘Eine kleine persische Münze als Charonsgeld’, in Palaeograeca et Mycenaea Antonino Bartonĕk quinque et sexagenario oblata (Brno, 1991) 149–162; J. Gorecki, ‘Die Münzbeigabe, eine mediterrane Grab- sitte. Nur Fahrlohn für Charon?’, in M. Witteger and P. Fasold (eds), Des Lichtes beraubt. Toteneh- rung in der römischen Gräberstrasse von Mainz-Weisenau (Wiesbaden, 1995) 93–103; G. Thüry, ‘Charon und die Funktionen der Münzen in römischen Gräbern der Kaiserzeit’, in O. Dubuis and S. Frey-Kupper (eds), Fundmünzen aus Gräbern (Lausanne, 1999) 17–30. ance in the poem on Heracles’ descent (§ 3),34 although he seems to have been present already in the poem on Orpheus’ descent (§ 3). Finally, on the bank of the river, Aeneas sees a number of souls and he asks the Sibyl who they are (318–20). The Sibyl, thus, is his ‘travel guide’. Such a guide is not a fixed figure in Orphic descriptions of the underworld, but a recurring feature of Judeo-Christian tours of hell and going back to 1 Enoch, which can be dated to before 200 BC but is probably not older than the third century.35 This was already seen, and noted for Virgil, by Ludwig Radermacher, who had collabo- rated on an edition with translation of 1 Enoch.36 Moreover, another formal marker in Judeo-Christian tours of hell is that the visionary often asks: ‘who are these?’, and is answered by the guide of the vision with ‘these are those who...’, a phenomenon that can be traced back equally to Enoch’s cosmic tour in 1 Enoch.37 Such demonstrative pronouns also occur in the Aeneid, as Aeneas’ questions at 318–20 and 560–1 can be seen as rhetorical variations on the question ‘who are these?’, and the Sibyl’s replies, 322–30 contains haec (twice), ille, hi.38 In other words, Virgil seems to have used a Hellenistic-Jewish apocalyptic tradition to shape his narrative,39 and he may have used some other Hellenistic-Jewish motifs as well, as we will see shortly (§ 2 and 5). 2 BetweentheAcheronandTartarus/Elysium(417–547) Leaving aside Aeneas’ encounter with different souls (333–83) and with Charon (384–416), we continue our journey on the other side of the Styx. Here Aeneas 34 ContraNorden,AeneisVI,237. 35 L.T. Stuckenbruck, ‘The Book of Enoch: Its Reception in Second Temple Jewish and in Christian Tradition’, Early Christianity 4 (2013) 7–40. 36 L. Radermacher, Das Jenseits im Mythos der Hellenen (Bonn, 1903) 14–15, overlooked by M. Himmelfarb, Tours of Hell (Philadelphia, 1983) 49–50 and wrongly disputed by H. Lloyd-Jones, Greek Epic, Lyric and Tragedy (Oxford, 1990) 183, cf. J. Flemming and L. Radermacher, Das Buch Henoch (Leipzig, 1901). For Radermacher (1867–1952), see A. Lesky, Gesammelte Schriften (Mu- nich and Berne, 1966) 672–688; Wessels, Ursprungszauber, 129–154. 37 AswasfirstpointedoutbyHimmelfarb,ToursofHell,41–67. 38 Himmelfarb, Tours of Hell, 49–50; J. Lightfoot, The Sibylline Oracles (Oxford, 2007) 502–503, who also notes ‘that 562–627 contains three instances each of hic as adverb (580, 582, 608) and demonstrative pronoun (587, 621, 623), a rhetorical question answered by the Sibyl herself (574–577), and several relative clauses (583, 608, 610, 612) identifying individual sinners or groups’. Add Aeneas’ questions in the Heldenschau in 710ff and, especially, 863 (quis, pater, ille...), and further demonstrative pronouns in 773–774, 776 and 788–791. 39 Differently,HorsfallonAen.6.320. and the Sibyl are immediately ‘welcomed’ by Cerberus (417–25), who first occurs in Hesiod’s Theogony (769–73), but must be a very old feature of the under- world, as a dog already guards the road to the underworld in ancient Indian, Persian and Nordic mythology.40 After he has been drugged, Aeneas proceeds and hears the sounds of a number of souls (426–9). Babies are the first category mentioned. The expression ab ubere raptos (428) suggests infanticide, which is also condemned in the Bologna papyrus (OF 717.1–4), a katabasis in a third- or fourth-century papyrus from Bologna, the text of which seems to date from early imperial times and is generally accepted to be Orphic in character.41 This papyrus, as has often been seen, contains several close parallels to Virgil, and both must have used the same identifiably Orphic source.42 Now ‘blanket condemnation of abortion and infanticide reflects a Jewish or Christian moral perspective’. As we have already noted Jewish influence (§ 1), we may perhaps assume it here too, as ‘abortion/infanticide in fact occurs almost exclusively in Christian tours of hell’.43 And indeed, the origin of the Bologna papyrus should probably be looked for in Alexandria in a milieu that underwent Jewish influ- ences, even if much of the text is of course not Egyptian-Jewish.44 We may add that the so-called Testament of Orpheus is a Jewish-Egyptian revision of an Orphic poem and thus clear proof of the influence of Orphism on Egyptian (Alexandrian?) Judaism.45 Yet some of the Orphic material of Virgil’s and the papyrus’ source must be older than the Hellenistic period, as we will see shortly. 40 M.L. West,Indo-EuropeanPoetryandMyth(Oxford,2007)392. 41 For the text, with extensive bibliography and commentary, see Bernabé, Orphicorum et Orphicis similium testimonia et fragmenta. II, 2, 271–287 (= OF 717), who notes on p. 271: ‘omnia quae in papyro leguntur cum Orphica doctrina recentioris aetatis congruunt’. 42 This has been established by N. Horsfall, ‘P. Bonon.4 and Virgil, Aen.6, yet again’, ZPE 96 (1993) 17–18; see also Horsfall on Aen. 6.548–636 and 7.182. 43 Lightfoot, Sibylline Oracles, 513 (quotes), who compares 1 Enoch 99.5; see also Himmelfarb, Tours of Hell, 71–72, 74–75; D. Schwartz, ‘Did the Jews Practice Infant Exposure and Infanticide in Antiquity?’, Studia Philonica Annual 16 (2004) 61–95; L.T. Stuckenbruck, 1 Enoch 91–108 (Berlin and New York, 2007) 390–391; D. Shanzer, ‘Voices and Bodies: The Afterlife of the Unborn’, Numen 56 (2009) 326–365, with a new discussion of the beginning of the Bologna papyrus at p. 355–359, in which she argues that the papyrus mentions abortion, not infanticide. 44 A. Setaioli, ‘Nuove osservazioni sulla “descrizione dell’oltretomba” nel papiro di Bologna’, Studi Ital. Filol. Class. 42 (1970) 179–224 at 205–220. 45 Riedweg, Jüdisch-hellenistische Imitation eines orphischen Hieros Logos and ‘Literatura órfica en ámbito judio’, in A. Bernabé and F. Casadesus (eds), Orfeo y la tradicion órfica (Madrid 2009) 379–392; F. Jourdan, Poème judéo-hellénistique attribué à Orphée: production juive et réception chrétienne (Paris 2010). After the babies we hear of those who were condemned innocently (430), suicides (434–6),46 famous mythological women such as Euadne, Laodamia (447),47 and, hardly surprisingly, Dido, Aeneas’ abandoned beloved (450–76).48 In this way Virgil follows the traditional Greek combination of ahôroi and biaiothanatoi.49 The last category that Aeneas and the Sibyl meet at the furthest point of this region between the Acheron and the Tartarus/Elysium are famous war heroes (477–547). When we compare these categories with Virgil’s intertext, Odysseus’ meeting with ghosts in the Odyssey (11.37–41), we note that before crossing Acheron Aeneas first meets the souls of those recently departed and those unburied, just as in Homer Odysseus first meets the unburied Elpenor (51). The last category enumerated in Homer are the warriors, who here too appear last. Thus, Homeric inspiration is clear, even though Virgil greatly elaborates his model, not least with material taken from Orphic katabaseis.50 3 Tartarus(548–627) While talking, the Sibyl and Aeneas reach a fork in the road, where the right-hand way leads to Elysium, but the left one to Tartarus (541–3). The fork and the preference for the right are standard elements in Plato’s eschatological myths, which suggests a traditional motif.51 Once again, we are led to the Orphic milieu, as the Orphic Gold Leaves regularly instruct the soul ‘go to the right’ or ‘bear to the right’ after its arrival in the underworld,52 thus varying Pythagorean usage for the upper world.53 Virgil’s description of Tartarus is mostly taken from Odyssey Book 11, 46 Y. Grisé,LesuicidedanslaRomeantique(MontréalandParis,1982)158–164. 47 These two heroines were clearly popular in funereal poetry in Hellenistic-Roman times: SEG 52.942, 1672. 48 For the place of Dido in Book VI and her connection with Heracles’ katabasis, see R. Nauta, ‘Dido en Aeneas in de onderwereld’, Lampas 44 (2011) 53–71. 49 See, passim, S.I. Johnston, Restless Dead (Berkeley, Los Angeles, London, 1999); Horsfall on Aen. 6.426–547. 50 Norden,AeneisVI,238–239. 51 Pl.Grg.524a,Phd.108a;Resp.10.614cd;Porph.fr. 382;Corn.Labeofr. 7. 52 A. Bernabé and A.I. Jiménez San Cristóbal, Instructions for the Netherworld (Leiden, 2008) 22–24 (who also connect 6.540–543 with Orphism); F. Graf and S.I. Johnston, Ritual Texts for the Afterlife: Orpheus and the Bacchic Gold Tablets (London and New York, 20132) no. 3.2 (Thurii) = OF 487.2, 8.4 (Entella) = OF 475.4, 25.1 (Pharsalos) = OF 477.1. For the exceptions, preference for the left in the Leaves from Petelia (no. 2.1 = OF 476.1) and Rhethymnon (no. 18.2 = OF 484a.2), see the discussion by Graf and Johnston, Ritual Texts, 108, 111. The two roads also occur in the Bologna papyrus, cf. OF 717.77 with Setaioli, ‘Sulla descrizione’, 186f. 53 R.U. Smith,‘ThePythagoreanLetterandVirgil’sGoldenBough’,DionysiusNS18(2000)7–24. but the picture is complemented by references to other descriptions of Tartarus and to contemporary Roman villas. What do our visitors see? Under a rock there are buildings (moenia),54 encircled by a threefold wall (548–9). The idea of the mansion is perhaps inspired by the Homeric expression ‘house of Hades’, which must be very old as it has Hittite, Indian and Irish parallels,55 but in the oldest Orphic Gold Leaf, the one from Hipponion, the soul also has to travel to the ‘well-built house of Hades’.56 On the other hand, Hesiod’s description of the entry of Tartarus as surrounded three times by night (Th. 726–7) seems to be the source of the threefold wall.57 Around Tartarus there flows the river Phlegethon (551), which comes straight from the Odyssey (10.513), where, however, despite the name Pyriphlegethon, the fiery character is not thematized. In fact, fire only gradually became important in ancient underworlds through the influence of Jewish apocalypses.58 The size of the Tartarus is again stressed by the mention of an ingens gate that is strengthened by columns of adamant (552), the legendary, hardest metal of antiquity,59 and the use of special metal in the architecture of the Tartarus is also mentioned in the Iliad (VIII.15: ‘iron gates and bronze threshold’) and Hesiod (Th. 726: ‘bronze fence’). Finally, there is a tall iron tower (554), which according to Norden and Austin (ad loc.) is inspired by the Pindaric ‘tower of Kronos’ (O. 2.70). However, although Kronos was traditionally locked up in Tartarus,60 Pindar situates his tower on one of the Isles of the Blessed. As the tower is also not associated with Kronos here, Pindar, whose influence on Virgil was not very profound,61 will hardly be its source. Given that the Tartarus is depicted like some kind of building with a gate, vestibulum and threshold (575), it is perhaps better to think of the towers that sometimes formed part of Roman villas.62 The turris aenea in 54 Cf.A. Fo,‘Moenia’,inEVIII.557–558. 55 Il. VII.131, XI.263, XIV.457, XX.366; Emp. B 142 DK, cf. A. Martin, ‘Empédocle, Fr. 142 D.-K. Nouveau regard sur un papyrus d’Herculaneum’, Cronache Ercolanesi 33 (2003) 43–52; M. Janda, Eleusis. Das indogermanische Erbe der Mysterien (Innsbruck, 2000) 69–71; West, Indo- European Poetry, 388. Note also Aen. 6.269: domos Ditis. 56 GrafandJohnston,RitualTexts,no. 1.2=OF474.2. 57 ForHesiod’sinfluenceonVirgil,seeA. LaPenna,‘Esiodo’,inEVII,386–388;HorsfallonAen. 7.808. 58 Lightfoot,SibyllineOracles,514. 59 Lexikon des frühgriechischen Epos I (Göttingen, 1955) s.v.; West on Hesiod, Th. 161; Lightfoot, Sibylline Oracles, 494f. 60 On Kronos and his Titans, see Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (Leiden, 2008) 73–99. 61 For rather different positions, see R. Thomas, Reading Virgil and His Texts (Ann Arbor, 1999) 267–287 and Horsfall on Aen. 3.570–587. 62 Norden, Aeneis VI, 274 rightly compares Aen. 2.460 (now with Horsfall ad loc.), although 3 pages later he compares Pindar; E. Wistrand, ‘Om grekernas och romarnas hus’, Eranos 37 which Danae is locked up according to Horace (C. 3.1.1) may be another exam- ple, as before Virgil she is always locked up in a bronze chamber (Nisbet and Rudd ad loc.). Traditionally, Tartarus was the deepest part of the Greek underworld,63 and this is also the case in Virgil. Here, according to the Sibyl, we find the famous sinners of Greek mythology, especially those that revolted against the gods, such as the Titans (580), the sons of Aloeus (582), Salmoneus (585–94) and Tityos (595–600).64 However, Virgil concentrates not on the most famous cases but on some of the lesser-known ones, such as the myth of Salmoneus, the king of Elis, who pretended to be Zeus. His description is closely inspired by Hesiod, who in turn is followed by later authors, although these seem to have some additional details.65 Salmoneus drove around on a chariot with four horses, while brandish- ing a torch and rattling bronze cauldrons on dried hides,66 pretending to be Zeus with his thunder and lightning, and wanting to be worshipped like Zeus. How- ever, Zeus flung him headlong into Tartarus and destroyed his whole town.67 Receiving nine lines, Salmoneus clearly is the focus of this catalogue, as the penalty of Tityos, an alumnus, ‘son’,68 of Terra, ‘Earth’ (595), is related in 6 lines, and other famous sinners, such as the Lapiths, Ixion,69 and Pirithous (601), are (1939) 1–63 at 31–32; idem, Opera selecta (Stockholm, 1972) 218–220. For anachronisms in the Aeneid, see Horsfall, Virgilio, 135–144. 63 Il. VIII.13, 478; Hes. Th. 119 with West ad loc.; G. Cerri, ‘Cosmologia dell’Ade in Omero, Esiodo e Parmenide’, Parola del Passato 50 (1995) 437–467; D.M. Johnson, ‘Hesiod’s Descriptions of Tartarus (Theogony 721–819)’, Phoenix 53 (1999) 8–28. 64 ExceptforSalmoneus,theyarealsopresentinHorace’sunderworld:NisbetandRuddonHor. C. 3.4. 65 CompareSoph.fr10c6(makingnoisewithhides,cf.Apollod.1.9.7,tobereadwithR. Smithand S. Trzaskoma, ‘Apollodorus 1.9.7: Salmoneus’ Thunder-Machine’, Philologus 139 [2005] 351–354 and R.D. Griffith, ‘Salmoneus’ Thunder-Machine again’, ibidem 152 [2008] 143–145); Man. 5.91–94 (bronze bridge); Greg. Naz. Or. 5.8; Servius and Horsfall on Aen. 6.585 (bridge). 66 In line 591, aere, which is left unexplained by Norden, hardly refers to a bronze bridge (previous note: so Austin) but to the ‘bronze cauldrons’ of Hes. fr. 30.5, 7. 67 For the myth, see Hes. fr. 15, 30; Soph. fr. 537–541a; Diod. Sic. 4.68.2, 6 fr. 7; Hyg. Fab. 61, 250; Plut. Mor. 780f; Anth. Pal. 16.30; Eust. on Od. 1. 235, 11.236; P. Hardie, Virgil’s Aeneid: cosmos and imperium (Oxford, 1986) 183–186; D. Curiazi, ‘Note a Virgilio’, Musem Criticum 23/4 (1988/9) 307–309; A. Mestuzini, ‘Salmoneo’, in EV IV, 663–666; E. Simon, ‘Salmoneus’, in LIMC VII.1 (1994) 653–655. 68 Austintranslates‘son’,asHomer(Od.7.324,11.576)callshimasonofGaia,butTityosbeinga foster son is hardly ‘nach der jungen Sagenform’ (Norden), cf. Hes. fr. 78; Pherec. F 55 Fowler; Apoll. Rhod. 1.761–762; Apollod. 1.4.1. For alumnus meaning ‘son’, see ThLL s.v. 69 Ixion appears in the underworld as early as Ap. Rhod. 3.62, cf. Lightfoot, Sibylline Oracles, 517. which Danae is locked up according to Horace (C. 3.1.1) may be another exam- ple, as before Virgil she is always locked up in a bronze chamber (Nisbet and Rudd ad loc.). Traditionally, Tartarus was the deepest part of the Greek underworld,63 and this is also the case in Virgil. Here, according to the Sibyl, we find the famous sinners of Greek mythology, especially those that revolted against the gods, such as the Titans (580), the sons of Aloeus (582), Salmoneus (585–94) and Tityos (595–600).64 However, Virgil concentrates not on the most famous cases but on some of the lesser-known ones, such as the myth of Salmoneus, the king of Elis, who pretended to be Zeus. His description is closely inspired by Hesiod, who in turn is followed by later authors, although these seem to have some additional details.65 Salmoneus drove around on a chariot with four horses, while brandish- ing a torch and rattling bronze cauldrons on dried hides,66 pretending to be Zeus with his thunder and lightning, and wanting to be worshipped like Zeus. How- ever, Zeus flung him headlong into Tartarus and destroyed his whole town.67 Receiving nine lines, Salmoneus clearly is the focus of this catalogue, as the penalty of Tityos, an alumnus, ‘son’,68 of Terra, ‘Earth’ (595), is related in 6 lines, and other famous sinners, such as the Lapiths, Ixion,69 and Pirithous (601), are (1939) 1–63 at 31–32; idem, Opera selecta (Stockholm, 1972) 218–220. For anachronisms in the Aeneid, see Horsfall, Virgilio, 135–144. 63 Il. VIII.13, 478; Hes. Th. 119 with West ad loc.; G. Cerri, ‘Cosmologia dell’Ade in Omero, Esiodo e Parmenide’, Parola del Passato 50 (1995) 437–467; D.M. Johnson, ‘Hesiod’s Descriptions of Tartarus (Theogony 721–819)’, Phoenix 53 (1999) 8–28. 64 ExceptforSalmoneus,theyarealsopresentinHorace’sunderworld:NisbetandRuddonHor. C. 3.4. 65 CompareSoph.fr10c6(makingnoisewithhides,cf.Apollod.1.9.7,tobereadwithR. Smithand S. Trzaskoma, ‘Apollodorus 1.9.7: Salmoneus’ Thunder-Machine’, Philologus 139 [2005] 351–354 and R.D. Griffith, ‘Salmoneus’ Thunder-Machine again’, ibidem 152 [2008] 143–145); Man. 5.91–94 (bronze bridge); Greg. Naz. Or. 5.8; Servius and Horsfall on Aen. 6.585 (bridge). 66 In line 591, aere, which is left unexplained by Norden, hardly refers to a bronze bridge (previous note: so Austin) but to the ‘bronze cauldrons’ of Hes. fr. 30.5, 7. 67 For the myth, see Hes. fr. 15, 30; Soph. fr. 537–541a; Diod. Sic. 4.68.2, 6 fr. 7; Hyg. Fab. 61, 250; Plut. Mor. 780f; Anth. Pal. 16.30; Eust. on Od. 1. 235, 11.236; P. Hardie, Virgil’s Aeneid: cosmos and imperium (Oxford, 1986) 183–186; D. Curiazi, ‘Note a Virgilio’, Musem Criticum 23/4 (1988/9) 307–309; A. Mestuzini, ‘Salmoneo’, in EV IV, 663–666; E. Simon, ‘Salmoneus’, in LIMC VII.1 (1994) 653–655. 68 Austintranslates‘son’,asHomer(Od.7.324,11.576)callshimasonofGaia,butTityosbeinga foster son is hardly ‘nach der jungen Sagenform’ (Norden), cf. Hes. fr. 78; Pherec. F 55 Fowler; Apoll. Rhod. 1.761–762; Apollod. 1.4.1. For alumnus meaning ‘son’, see ThLL s.v. 69 Ixion appears in the underworld as early as Ap. Rhod. 3.62, cf. Lightfoot, Sibylline Oracles, 517. mentioned only in passing. It is rather striking, then, that Virgil spends such great length on Salmoneus, but the reason for this attention remains obscure. Moreover, the latter sinners are connected with penalties, an overhanging rock and a feast that cannot be tasted (602–6), which in Greek mythology are normally connected with Tantalus.70 We find the same ‘dissociation’ of tradi- tional sinners and penalties in the Christian Apocalypse of Peter:71 Apparently, specific punishments gradually stopped being linked to specific sinners. Finally, it is noteworthy that the furniture of the feast with its golden beds (604) points to the luxury-loving rulers of the East rather than to contemporary Roman mag- nates.72 After these mythological exempla there follow a series of mortal sinners against the family and familia (608–13), then a brief list of their punishments (614–17), and then more sinners, mythological and historical (618–24).73 In the Bologna papyrus, we find a list of sinners (OF 717.1–24), then the Erinyes and Harpies as agents of their punishments (25–46), and subsequently again sinners (47ff.). Both Virgil and the papyrus must therefore go back here to their older source (§ 2), which seems to have contained separate catalogues of nameless sinners and their punishments. But what is this source and when was it com- posed? Here we run into highly contested territory. As we noted in our introduction, Norden identified three katabaseis as important sources for Virgil, the ones by Odysseus in the Homeric Nekuia, by Heracles,74 and by Orpheus.75 Unfortunately, he did not date the last two katabaseis, but thanks to subsequent findings of 70 J. Zetzel, ‘Romane Memento: Justice and Judgment in Aeneid 6’, Tr. Am. Philol. Ass. 119 (1989) 263–284 at 269–270. 71 Bremmer,‘Orphic,Roman,JewishandChristianToursofHell’. 72 Note also Dido’s aurea sponda (Aen. 1.698); Sen. Thy. 909: purpurae atque auro incubat. Originally, golden couches were a Persian feature, cf. Hdt. 9.80, 82; Esther 1.6; Plut. Luc. 37.5; Athenaeus 5.197a. 73 P. Salat, ‘Phlégyas et Tantale aux Enfers. À propos des vers 601–627 du sixième livre de l’Énéide’, in Études de littérature ancienne, II: Questions de sens (Paris, 1982) 13–29; F. Della Corte, ‘Il catalogo dei grandi dannati’, Vichiana 11 (1982) 95–99 = idem, Opuscula IX (Genua, 1985) 223–227; A. Powell, ‘The Peopling of the Underworld: Aeneid 6.608–627’, in H.-P. Stahl (ed.), Vergil’s Aeneid: Augustan Epic and Political Context (London, 1998) 85–100. 74 Norden, Aeneis VI, 5 n. 2 notes influence of Heracles’ katabasis on the following lines: 131– 132, 260 (cf. 290–294, with Lloyd-Jones, Greek Epic, 181 on Bacch. 5.71–84, and F. Graf, Eleusis und die orphische Dichtung Athens in vorhellenistischer Zeit (Berlin, 1974) 145 n. 18 on Ar. Ra. 291, where Dionysus wants to attack Empusa), 309–312 (see also Norden, Kleine Schriften, 508 note 77), 384–416, 477–493, 548–627, 666–678; Horsfall on Aen. 6.120. 75 Norden, Aeneis VI, 5 n. 2 notes influence of Orpheus’ katabasis on lines 120 (see also Norden, Kleine Schriften, 506–507), 264ff (?), 384–416, 548–627; Horsfall on Aen. 6.120. papyri we can make some progress here. On the basis of a probable fragment of Pindar (fr. dub. 346), Bacchylides, Aristophanes’ Frogs,76 and the second-century mythological handbook of Apollodorus (2.5.12), Hugh Lloyd-Jones (1922–2009) has reconstructed an epic katabasis of Heracles, in which he was initiated by Eumolpus in Eleusis before starting his descent at Laconian Taenarum.77 Lloyd- Jones dated this poem to the middle of the sixth century, and the date is now supported by a shard in the manner of Exekias of about 540 BC that shows Heracles amidst Eleusinian gods and heroes.78 The Eleusinian initiation makes Eleusinian or Athenian influence not implausible, but as Robert Parker com- ments: ‘Once the (Eleusinian) cult had achieved fame, a hero could be sent to Eleusis by a non-Eleusinian poet, as to Delphi by a non-Delphian’.79 However, as we will see in a moment, Athenian influence on the epic is certainly likely.80 Given the date of this epic we would still expect its main emphasis to be on the more heroic inhabitants of the underworld, rather than the nameless categories we find in Orphic poetry. And in fact, in none of our literary sources for Heracles’ descent do we find any reference to nameless humans or initiates seen by him in the underworld, but we hear of his meeting with Meleager and his liberation of Theseus (see below).81 Given the prominence of nameless, human sinners in this part of Virgil’s text, then, the main influence seems to be the katabasis of Orpheus rather than the one of Heracles. There is another argument as well to suppose here use of the katabasis of Orpheus. Norden noted that both Rhadamanthys (566) and Tisiphone (571) recur in Lucian’s Cataplus (22–23) in an Eleusinian context;82 similarly, he observed that the question of the Sibyl to Musaeus about Anchises (669–70) can be paralleled by the question of the Aristophanic Dionysos to the Eleusinian initiated where Pluto lives 76 The commentary of W.B. Stanford on the Frogs (London, 19632) is more helpful in detecting Orphic influence in the play than that by K.J. Dover (Oxford, 1993). 77 H. Lloyd-Jones, ‘Heracles at Eleusis: P. Oxy. 2622 and P.S.I. 1391’, Maia 19 (1967) 206–229 = Greek Epic, 167–187; see also R. Parker, Athenian Religion (Oxford, 1996) 98–100. 78 J. Boardmanetal.,‘Herakles’,inLIMCIV.1(1988)728–838at805–808. 79 Parker,AthenianReligion,100. 80 Graf, Eleusis, 146 n. 22, who compares Apollod. 2.5.12, cf. 1.5.3 (see also Ov. Met. 5.538–550; P. Mich. Inv. 1447.42–43, re-edited by M. van Rossum-Steenbeek, Greek Readers’ Digests? (Leiden, 1997) 336; Servius on Aen. 4.462–463), argues that the presence of the Eleusinian Askalaphos in Apollodorus also suggests a larger Eleusinian influence. This may well be true, but his earliest Eleusinian mention is Euphorion 11.13, and he is absent from Virgil. Did Apollodorus perhaps add him to his account of Heracles’ katabasis from another source? 81 Contra Graf, Eleusis, 145–146. Note also the doubts of R. Parker, Polytheism and Society at Athens (Oxford, 2005) 363 n. 159. Meleager: Bacch. 5.76–175, with Cairns ad loc. 82 Norden,AeneisVI,274f. Frogs 161ff, 431ff). Norden ascribed the first case to the katabasis of Orpheus and the second one to that of Heracles.83 His first case seems unassailable, as the passage about Tisiphone has strong connections with that of the Bologna papyrus (OF 717.28), as do the sounds of groans and floggings heard by Aeneas and the Sibyl (557–8, cf. OF 717.25; Luc. VH. 2.29). Musaeus, however, is mentioned first in con- nection with Onomacritus’ forgery of his oracles in the late sixth century and re- mained associated with oracles by Herodotus, Sophocles and even Aristophanes in the Frogs.84 His connection with Eleusis does not appear on vases before the end of the fifth century and in texts before Plato.85 In other words, it seems likely that both these passages ultimately derive from the katabasis of Orpheus, and that Aristo- phanes, like Virgil, had made use of both the katabaseis of Heracles and Orpheus. To make things even more complicated, the descent of both Heracles and Orpheus at Laconian Taenarum (above and below) shows that the author himself of Or- pheus’ katabasis also (occasionally? often?) used the epic of Heracles’ katabasis.86 We have one more indication left for the place of origin of the Heracles epic. After the nameless sinners we now see more famous mythological ones. Theseus, as Virgil stresses, sedet aeternumque sedebit (617). The passage deserves more attention than it has received in the commentaries. In the Odyssey, Theseus and Pirithous are the last heroes seen by Odysseus in the underworld, just as in Virgil Aeneas and the Sibyl see Theseus last in Tartarus, even though Pirithous has been replaced by Phlegyas. Originally, Theseus and Pirithous were condemned to an eternal stay in the underworld, either fettered or grown to a rock. This is not only the picture in the Odyssey, but seemingly also in the Minyas (Paus. 10.28.2, cf. fr. dub. 7 = Hes. fr. 280), and certainly so on Polygnotos’ painting in the Cnidian lesche (Paus. 10.29.9) and in Panyassis (fr. 9 Davies = fr. 14 Bernabé). This clearly is the older situation, which is still referred to in the hypothesis of Critias’ Pirithous (cf. fr. 6). The situation must have changed through the katabasis of Heracles, in which Heracles liberated Theseus but, at least in some sources, left Pirithous where he was.87 This liberation is most likely another testimony for an Athenian connection of the katabasis of Heracles, as Theseus was Athens’ na- 83 Norden,AeneisVI,275. 84 Hdt.7.6.3(forgery:OF1109=Musaeus,fr. 68),8.96.2(=OF69),9.43.2(=OF70);Soph.fr. 1116 (= OF 30); Ar. Ra. 1033 (= OF 63). 85 Pl. Prot. 316d = Musaeus fr. 52; Graf, Eleusis, 9–21; Lloyd-Jones, Greek Epic, 182–183; A. Kauf- mann-Samaras, ‘Mousaios’, in LIMC VI.1 (1992) 685–687, no. 3. 86 As is also observed by Norden, Aeneis VI, 237 (on the basis of Servius on Aen. 6.392) and Kleine Schriften, 508–509 nos 77 and 79. 87 Hypothesis Critias’ Pirithous (cf. fr. 6); Philochoros FGrH 328 F 18; Diod. Sic. 4.26.1, 63.4; Hor. C. 3.4.80; Hyg. Fab. 79; Apollod. 2.5.12, Ep. 1.23f. tional hero. The connection of Heracles, Eleusis and Theseus points to the time of the Pisistratids, although we cannot be much more precise than we have already been (above). In any case, the stress by Virgil on Theseus’ eternal imprisonment in the underworld shows that he sometimes also opted for a version different from the katabaseis he in general followed.88 Rather striking is the combination of the famous Theseus with the obscure Phlegyas (618),89 who warns everybody to be just and not to scorn the gods.90 Norden unconvincingly tries to reconstruct Delphic influence here, but also, and perhaps rightly, posits Orphic origins.91 His oldest testimony is Pindar’s Second Pythian Ode (21–4), where Ixion warns people in the underworld. Now Strabo (9.5.21) calls Phlegyas the brother of Ixion,92 whereas Servius (ad loc.) calls him Ixion’s father. Can it be that this relationship plays a role in this wonderful confusion of sources, relationships, crimes and punishments? We will probably never know, as Virgil often selects and alters at random! 4 ThePalaceandtheBough(628–636) After another series of nameless human sinners,93 among whom the sin of incest (623) is clearly shared with the Bologna papyrus (OF 717.5–10),94 the Sibyl urges Aeneas on and points to the mansion of the rulers of the underworld, which is built by the Cyclopes (630–1: Cyclopum educta caminis moenia). Norden calls the idea of an iron building ‘singulär’ (p. 294), but it fits other descriptions of the underworld as containing iron or bronze elements (§ 3). Austin (ad loc.) compares Callimachus, H. 3.60–1 for the Cyclopes as smiths using bronze or iron, but it has escaped him that Virgil combines here two traditional activities of the Cyclopes. On the one hand, they are smiths and as such forged Zeus’ thunder, flash and lightning-bolt, a helmet of invisibility for Hades, the trident for Poseidon and a shield for Aeneas 88 Forthiscase,seealsoHorsfall,Virgilio,49. 89 D. Kuijper,‘Phlegyasadmonitor’,MnemosyneIV16(1963)162–170;G. Garbugino,‘Flegias’,in EV II, 539–540 notes his late appearance in our texts. 90 Even though it is a different Phlegyas, one may wonder whether Statius, Thebais 6.706 et casus Phlegyae monet does not allude to his words here: admonet ... “discite iustitiam moniti...”? The passage is not discussed by R. Ganiban, Statius and Virgil (Cambridge, 2007). 91 Norden, Aeneis VI, 275–276, compares, in addition to Pindar (see the main text), Pl. Grg. 525c, Phaedo 114a, Resp. 10.616a. 92 TobeaddedtoAustinadloc. 93 D. Berry, ‘Criminals in Virgil’s Tartarus: Contemporary Allusions in Aeneid 6.621–624’, CQ 42 (1992) 416–420. 94 Cf.Horsfall,‘P. Bonon.4andVirgil,Aen.6’. Aen. 8.447).95 Consequently, they were known as the inventors of weapons in bronze and the first to make weapons in the Euboean cave Teuchion.96 On the other hand, early traditions also ascribed imposing constructions to the Cyclopes, such as the walls of Mycene and Tiryns, and as builders they remained famous all through antiquity.97 Iron buildings thus perfectly fit the Cyclopes. In front of the threshold of the building, Aeneas sprinkles himself with fresh water and fixes the Golden Bough to the lintel above the entrance. Norden (p. 164) and Austin (ad loc.) understand the expression ramumque adverso in limine figit (635–6) as the laying of the bough on the threshold, but figit seems to fit the lintel better.98 One may also wonder from where Aeneas suddenly got his water. Had he carried it with him all along? Macrobius (Sat. 3.1.6) tells us that washing was necessary when performing religious rites for the heavenly gods, but that a sprinkling was enough for those of the underworld. There certainly is some truth in this observation. However, as the chthonian gods were especially important during magical rites, it is not surprising that people did not go to a public bath first. It is thus a matter of convenience rather than principle.99 But to properly understand its function here, we should look at the Golden Bough first.100 The Sibyl had told Aeneas to find the Golden Bough and to give it to Proserpina as ‘her due tribute’ (142–3, tr. Austin ad loc.). The meaning of the Golden Bough has gradually become clearer. Whereas Norden rightly rejected the interpretation of Frazer’s Golden Bough,101 he clearly was still influenced by his Zeitgeist with its fascination with fertility and death and thus spent too much attention on the comparison of the Bough with mistletoe.102 Yet by pointing to the Mysteries (below) he already came close to an important aspect of the Bough.103 95 Hes. Theog. 504–505; Apollod. 1.1.2 and 2.1, 3.10.4 (which may well go back to an ancient Titanomachy); see also Pindar fr. 266. 96 Istros FGrH 334 F 71 (inventors); POxy. 10.1241, re-edited by Van Rossum-Steenbeek, Greek Readers’ Digests?, 68.92–98 (Teuchion). 97 Pin d. fr. 169a.7; Bacch. 11.77; Soph. fr. 227; Hellanicus FGrH 4 F 87 = F 88 Fowler; Eur. HF 15, IA 1499; Eratosth. Cat. 39 (altar); Strabo 8.6.8; Apollod. 2.2.1; Paus. 2.25.8; Anth. Pal. 7.748; schol. on Eur. Or. 965; Et. Magnum 213.29. 98 AsisarguedbyH. Wagenvoort,Pietas(Leiden,1980)93–113(‘TheGoldenBough’,19591)at93. 99 See also S. Eitrem, Opferritus und Voropfer der Griechen und Römer (Kristiania, 1915) 126–131; Pease on Verg. Aen. 4.635. 100 For Aeneas picking the Bough on a mid-fourth-century British mosaic, see D. Perring, ‘“Gnosticism” in Fourth-Century Britain: The Frampton Mosaics Reconsidered’, Britannia 34 (2003) 97–127 at 116. 101 Compare J.G. Frazer, Balder the Beautiful = The Golden Bough VII.2 (London, 19133) 284 n. 3 and Norden, Aeneis VI, 164 n. 1. 102 AsobservedbyWagenvoort,Pietas,96f. 103 Norden,AeneisVI,171–173. Combining three recent analyses, which have all contributed to a better under- standing, we can summarize our present knowledge as follows.104 When search- ing for the Bough, Aeneas is guided by two doves, the birds of his mother Aphrodite (193). The motif of birds leading the way derives from colonisation legends, as Norden (pp. 173–4) and Horsfall have noted, and the fact that there are two of them may well have been influenced by the age-old traditions of two leaders of colonising groups.105 The doves, as Nelis has argued, can be paralleled with the dove that led the Argonauts through the Clashing Rocks in Apollonius of Rhodes’ epic (2.238–40, 561–73; note also 3.541–54). Moreover, as Nelis notes, the Golden Bough is part of an oak tree (209), just like the Golden Fleece (Arg. 2.1270, 4.162), both are located in a gloomy forest (208 and Arg. 4.166) and both shine in the darkness (204–7 and Arg. 4.125–6). In other words, it seems a plausible idea that Virgil also had the Golden Fleece of the Argonautica in mind when compos- ing the episode of the Golden Bough. This is not wholly surprising. The expedition of Jason and his Argonauts also was a kind of quest, in which the Golden Fleece and the Golden Bough are clearly comparable. In addition, Colchis was situated at the edge of Greek civilisation so that the journey to it might not have been a katabasis but certainly had something of a Jenseitsfahrt.106 Admittedly, the Argonautic epic does not contain a Golden Bough, but in a too long neglected article, Agnes Michels (1909–1993) pointed out that in the introductory poem to his Garland Meleager mentions ‘the ever golden branch of divine Plato shining all round with virtue’ (Anth. Pal. 4.1.47–8 = Meleager 3972–3 Gow-Page, tr. West).107 Virgil certainly knew Meleager, as Horsfall notes, and he also observes that the allusion to Plato prepares us for the use Virgil makes of Plato’s eschatological myths in his description of the underworld, those of the Phaedo, Gorgias and Er in the Republic. 104 In this section on the Golden Bough, I refer just by name to D.A. West, ‘The Bough and the Gate’, in S.J. Harrison (ed.), Oxford Readings in Vergil’s Aeneid (Oxford, 1990) 224–238; Horsfall, Virgilio, 20–28 (with a detailed commentary on 6.210–211) and D. Nelis, Vergil’s Aeneid and the Argonautica of Apollonius Rhodius (Leeds, 2001) 240f. The first two seem to have escaped R. Turcan, ‘Le laurier d’Apollon (en marge de Porphyre)’, in A. Haltenhoff and F.-H. Mutschler (eds), Hortus Litterarum Antiquarum. Festschrift H.A. Gärtner (Heidelberg, 2000) 547–553. 105 West,Indo-EuropeanPoetry,190;Bremmer,GreekReligionandCulture,59f. 106 For the myth of the Golden Fleece, see Bremmer, Religion and Culture, 303–338. For the expedition of the Argonauts as Jenseitsfahrt, see K. Meuli, Gesammelte Schriften, 2 vols (Basel, 1975) 2.604–606, 664–665, 676; R. Hunter, The Argonautica of Apollonius: literary studies (Cam- bridge, 1993) 182–188. 107 A.K. Michels, ‘The Golden Bough of Plato’, Am. J. Philol. 66 (1945) 59–63. For Agnes Michels, a daughter of the well-known Biblical scholar Kirsopp Lake (1872–1946), see J. Linderski, ‘Agnes Kirsopp Michels and the Religio’, Class. J. 92 (1997) 323–345. However, there is another, even more important bough. Servius tells us that ‘those who have written about the rites of Proserpina’ assert that there is quiddam mysticum about the bough and that people could not participate in the rites of Proserpina unless they carried a bough.108 Now we know that the future initiates of Eleusis carried a kind of pilgrim’s staff consisting of a single branch of myrtle or several held together by rings (Ch. I.2). In other words, by carrying the bough and offering it to Proserpina, queen of the underworld, Aeneas also acts as an Eleusinian initiate,109 who of course had to bathe before initiation.110 Virgil will have written this all with one eye on Augustus, who was an initiate himself of the Eleusinian Mysteries.111 Yet it seems equally important that Heracles too had to be initiated into the Eleusinian Mysteries before entering the underworld (§ 3). In the end, the Golden Bough is also an oblique reference to that elusive epic, the Descent of Heracles. 5 Elysium(637–678) Having offered the Bough to Proserpina, Aeneas and the Sibyl can enter Elysium, where they now come to locos laetos, ‘joyful places’ (cf. 744: laeta arva) of fortunatorum nemorum, ‘blessed woods’ (639).112 The stress on joy is rather strik- ing, but on a fourth-century BC Orphic Gold Leaf from Thurii we read: ‘“Rejoice, rejoice” (Χαῖρ<ε>, χαῖρε). Journey on the right-hand road to holy meadows and groves of Persephone’.113 Moreover, we find joy also in Jewish prophecies of the Golden Age, which certainly overlap in their motifs with life in Elysium.114 Once again Virgil’s description taps Orphic poetry, as lux perpetua (640–1) is also a typically Orphic motif, which we already find in Pindar and which surely must 108 Servius, Aen. 6.136: licet de hoc ramo hi qui de sacris Proserpinae scripsisse dicuntur, quiddam esse mysticum adfirment ... ad sacra Proserpinae accedere nisi sublato ramo non poterat. inferos autem subire hoc dicit, sacra celebrare Proserpinae. 109 The connection with Eleusis is also stressed by G. Luck, Ancient Pathways and Hidden Pursuits (Ann Arbor, 2000) 16–34 (‘Virgil and the Mystery Religions’, 19731), if often too specifi- cally. 110 R. Parker,Miasma(Oxford,1983)284nos12–13. 111 Suet.Aug.93;DioCassius51.4.1;G. Bowersock,AugustusandtheGreekWorld(Oxford,1965) 68. 112 For woods in the underworld, see Od. 10.509; Graf and Johnston, Ritual Texts for the Afterlife, no. 3.5–6 (Thurii) = OF 487.5–6; Verg. Aen. 6.658; Nonnos, D. 19.191. 113 GrafandJohnston,RitualTextsfortheAfterlife,no. 3.5–6=OF487. 114 Oracula Sibyllina 3.785: ‘Rejoice, maiden’, cf. E. Norden, Die Geburt des Kindes (Stuttgart, 1924) 57f. have had a place in the katabasis of Orpheus, just as the gymnastic activities, dancing and singing (642–4) almost certainly come from the same source(s),115 even though Augustus must have been pleased with the athletics which he encouraged.116 The Orphic character of these lines is confirmed by the mention of the Threicius sacerdos (645, with Horsfall ad loc.), obviously Orpheus himself. After this general view, we are told about the individual inhabitants of Elysium, starting with genus antiquum Teucri (648), which recalls, as Austin (ad loc.) well saw, genus antiquum Terrae, Titania pubes (580),117 opening the list of sinners in Tartarus. It is a wonderfully peaceful spectacle that we see through the eyes of Aeneas. Some of the heroes are even vescentis (657), ‘picnicking’ (Austin), on the grass, and we may wonder if this is not also a reference to the Orphic ‘symposium of the just’, as that also takes place on a meadow.118 Its importance was already known from Orphic literary descriptions,119 but a meadow in the underworld has also emerged on the Orphic Gold Leaves.120 The description of the landscape is concluded with the picture of the river Eridanus that flows from a forest, smelling of laurels (658–59).121 Neither Norden nor Austin explains the presence of the laurels, but Virgil’s first readership will have had several associations with these trees. Some may have remembered that the laurel was the highest level of reincarnation among plants in Empedocles (B 127 DK; note also B 140), whereas others will have realised the poetic and Apolline connotations of the laurel.122 After Trojan and nameless Roman heroes (648–60), priests (661) and poets (662), Aeneas and the Sibyl also see ‘those who found out knowledge and used it for the betterment of life’ (663: inventas aut qui vitam excoluere per artis, tr. 115 Pind.fr. 129;Ar.Ra.448–455;Plut.frr.178,211;VisioPauli21,cf.Graf,Eleusis,82–84. 116 Horsfall,Virgilio,139. 117 FortheTitansbeingthe‘oldengods’,seeBremmer,GreekReligionandCulture,78. 118 Graf,Eleusis,98–103. 119 Pind.fr. 129;Ar.Ra.326;Pl.Grg.524a,Resp.10.616b;Diod.Sic.1.96.5;BernabéonOF61. 120 Graf and Johnston, Ritual Texts for the Afterlife, no. 3.5–6 (Thurii) = OF 487.5–6, no. 27.4 (Pherae) = OF 493.4. 121 The Eridanus also appears in Apollonius Rhodius as a kind of otherwordly river (Arg. 4.596ff.), but there it is connected with the myth of Phaethon and the poplars, and resembles more Virgil’s Lake Avernus with its sulphur smell than the forest smelling of laurels in the underworld. For the name of the river, see now X. Delamarre, ‘  Ἠριδανός, le “fleuve de l’ouest”,’ Etudes Celtiques 36 (2008) 75–77. 122 N. Horsfall, ‘Odoratum lauris nemus (Virgil, Aeneid 6.658)’, Scripta Class. Israel. 12 (1993) 156–158. Perhaps, later readers may have also thought of the laurel trees that stood in front of Augustus’ home on the Palatine, given the importance of Augustus in this book, cf. A. Alföldi, Die zwei Lorbeerbäume des Augustus (Bonn, 1973); M. Flory, ‘The Symbolism of Laurel in Cameo Portraits of Livia’, Mem. Am. Ac. Rel. 40 (1995) 43–68. Austin). As has long been seen, this line closely corresponds to a line from a cultural-historical passage in the Bologna papyrus where we find an enumeration of five groups in Elysium that have made life livable. The first are mentioned in general as those ‘who embellished life with their skills’ (αἱ δε βίον σ[οφί]ῃσιν ἐκόσμεον = OF 717.103), to be followed by the poets, ‘those who cut roots’ for medicinal purposes, and two more groups which we cannot identify because of the bad state of the papyrus. Inventions that both improve life and bring culture are typically sophistic themes, and the mention of the archaic ‘root cutters’ instead of the more modern ‘doctors’ implies an older stage in the sophistic movement.123 The convergence between Virgil and the Bologna papyrus suggests that we have here a category of people seen by Orpheus in his katabasis. How- ever, as Virgil sometimes comes very close to the list of sinners in Aristophanes’ Frogs, both poets must, directly or indirectly, go back to a common source from the fifth century,124 as must, by implication, the Bologna papyrus. This Orphic source apparently was influenced by the cultural theories of the sophists. Now the poets occur in Aristophanes’ Frogs (1032–34) too in a passage that is heavily influenced by the cultural theories of the sophists, a passage that Fritz Graf connected with Orphic influence.125 Are we going too far when we see here also the shadow of Orpheus’ katabasis? Having seen part of the inhabitants of Elysium, the Sibyl now asks Musaeus where Anchises is (666–78). Norden (p. 300) persuasively compares the question of Dionysus to the Eleusinian initiates where Pluto lives in Aristophanes’ Frogs (431–3).126 In support of his argument Norden observes that normally the Sibyl is omniscient, but only here asks for advice, which suggests a different source rather than an intentional poetic variation. Naturally, he infers from the comparison that both go back to the katabasis of Heracles. In line with our investigation so far, however, we rather ascribe the question to Orpheus’ katabasis, given the later prominence of Musaeus and the meeting with Eleusinian initiates. Highly interest- ing is also another observation by Norden. He notes that Musaeus shows them the valley where Anchises lives from a height (678: desuper ostentat) and compares a 123 Cf. M. Treu, ‘Die neue ‘Orphische’ Unterweltsbeschreibung und Vergil’, Hermes 82 (1954) 24–51 at 35: ‘die primitiven Wurzelsucher’. 124 Norden,AeneisVI,287–288;Graf,Eleusis,146n. 21comparesAen.6.609withAr.Ra.149–150 (violence against parents), 6.609 with Ra. 147 (violence against strangers) and 6.612–613 with Ra. 150 (perjurers). Note also the resemblance of 6.608, OF 717.47 and Pl. Resp. 10.615c regarding fratricides, which also points to an older Orphic source, as Norden already saw, without knowing the Bologna papyrus. 125 Graf,Eleusis,34–37. 126 NeitherStanfordnorDoverreferstoVirgil. number of Greek, Roman and Christian Apocalypses. Yet his comparison confuses two different motifs, even though they are related. In the cases of Plato’s Republic (10.615d, 616b) and Timaeus (41e) as well as Cicero’s Somnium Scipionis (Rep. 6.11) souls see the other world, but they do not have a proper tour of hell (or heaven) in which a supernatural person (Musaeus, God, [arch]angel, Devil) provides a view from a height or a mountain. That is what we find in 1 Enoch (17–18), Philo (SpecLeg 3.2), Matthew (4.8), Revelation (21.10), the Testament of Abraham (10), the Apoca- lypse of Abraham (21), the Apocalypse of Peter (15–16), which was still heavily in- fluenced by Jewish traditions, and even the late Apocalypse of Paul (13), which drew on earlier, Jewish influenced apocalypses. In other words, it is hard to escape the conclusion that Virgil draws here too, directly or indirectly, on Jewish sources.127 6 AnchisesandtheHeldenschau(679–887) With this quest for Anchises we have reached the climax of book VI. It would take us much too far to present a detailed analysis of these lines but, in line with our investigation, we will concentrate on Orphic and Orphic-related (Orphoid?) sources. Aeneas meets his father, when the latter has just finished reviewing the souls of his line who are destined to ascend ‘to the upper light’ (679–83).128 They are in a valley, of which the secluded character is heavily stressed,129 while the river Lethe gently streams through the woods (705): the Romans paid much more attention to this river than the Greeks, who mentioned Lethe only rarely and in older times hardly ever explicitly as a river.130 Here those souls that are to be reincarnated drink the water of forgetfulness. After Aeneas wondered why some would want to return to the upper world, Anchises launched into a detailed Stoic cosmology and anthropology (724–33) before we again find Orphic material: the soul locked up in the body as in a prison (734), which Vergil derived almost certainly straight from Plato, just like the idea of engrafted (738, 746: concreta) evil.131 127 ContraHorsfallonAen.6.792. 128 Forthereferencetometempsychosis,seeHorsfallonAen.6.724–751. 129 679–680penitusconvallevirentiinclusasanimas;703:vallereducta;704:seclusumnemus. 130 Theognis1216(plainofLethe);Simon.Anth.Pal.7.25.6(houseofLethe);Ar.Ra.186(plainof Lethe); Pl. Resp. 10.621ac (plain and river); TrGF Adesp. fr. 372 (house of Lethe); SEG 51.328 (curse tablet: Lethe as a personal power). For its occurrence in the Gold Leaves, see Riedweg, Myster- ienterminologie, 40. 131 Soul: Pl. Crat. 400c (= OF 430), Phd. 62b (= OF 429), 67d, 81be, 92a; [Plato], Axioch. 365e; G. Rehrenbock, ‘Die orphische Seelenlehre in Platons Kratylos’, Wiener Stud. 88 (1975) 17–31; The penalties the souls have to suffer to become pure (739–43) may well derive from an Orphic source too, as the Bologna papyrus mentions clouds and hail, but it is too fragmentary to be of any use here.132 On the other hand, the idea that the souls have to pay a penalty for their deeds in the upper world twice occurs in the Orphic Gold Leaves.133 Orphic is also the idea of the cycle (rota) through which the souls have to pass during their Orphic reincarnation.134 But why does the cycle last a thousand years before the souls can come back to life: mille rotam volvere per annos (748)? Unfortunately, we are badly informed by the relevant authors about the precise length of the reincarnation. Empedocles mentions ‘thrice ten thousand seasons’ (B 115 DK) and Plato (Phaedr. 249a) mentions ‘ten thousand years’ and, for a philosophical life, ‘three times thousand years’, but the myth of Er mentions a period of thousand years.135 This will be Virgil’s source here, as also the idea that the souls have to drink from the river Lethe is directly inspired by the myth of Er where the souls that have drunk from the River of Forgetfulness forget about their stay in the other world before returning to earth (Resp. 10.621a). It will hardly be chance that with the references to the end of the myth of Er, we have also reached the end of the main description of the underworld. In the following Heldenschau, we find only one more intriguing reference to the eschato- logical beliefs of Virgil’s time. At the end, father and son wander ‘in the wide fields of air’ (887: aëris in campis latis), surveying everything. In one of his characteristically wide-ranging and incisive discussions, Norden argued that Virgil alludes here to the belief that the souls ascend to the moon as their final abode. This belief is as old, as Norden argues, as the Homeric Hymn to Demeter, where we already find ‘die Identifikation der Mondgöttin Hekate mit Hekate als Königin der Geister und des Hades’.136 However, it must be objected that ‘verifi- able associations between the two (i.e. Hecate and the moon) do not survive from A. Bernabé, ‘Una etimología Platónica: Sôma – Sêma’, Philologus 139 (1995) 204–237. For the afterlife of the idea, see P. Courcelle, Connais-toi toi-même de Socrate à Saint Bernard, 3 vols (Paris, 1974–1975) 2.345–380. Engrafted evil: Pl. Phd. 81c, Resp. 10.609a, Tim. 42ac. Plato and Orphism: A. Masaracchia, ‘Orfeo e gli “Orfici” in Platone’, in idem (ed.), Orfeo e l’Orfismo (Rome, 1993) 173–203, reprinted in his Riflessioni sull’antico (Pisa and Rome, 1998) 373–396. 132 Treu, ‘Die neue ‘Orphische’ Unterweltsbeschreibung’, 38 compares OF 717.130–132; see also G. Perrone, ‘Virgilio Aen. VI 740–742’, Civ. Class.Crist. 6 (1985) 33–41; Horsfall on Aen. 6.739. 133 Graf and Johnston, Ritual Texts 6.4 (Thurii) = OF 490.4; Graf and Johnston 27.4 (Pherae) = OF 493.4. 134 OF338,467,GrafandJohnston,RitualTexts,5.5(Thurii)=OF488.5,withBernabéadloc. 135 Pl. Resp. 10.615b, 621a. Curiously, Norden does not refer to this passage in his commentary on this line, but at p. 10–11 of his commentary. 136 Norden,AeneisVI,23–26,alsocomparingServiuson5.735and6.887;Ps.Probusp. 333–334. earlier than the first century A.D’.137 Moreover, the identification of the moon with Hades, the Elysian Fields or the Isles of the Blessed is relatively late. It is only in the fourth century BC that we start to find this tradition among pupils of Plato, such as, probably, Xenocrates, Crantor and Heraclides Ponticus, who clearly wanted to elaborate their Master’s eschatological teachings in this respect.138 Consequently, the reference does indeed allude to the souls’ ascent to the moon, but not to the ‘orphisch-pythagoreische Theologie’ (Norden, p. 24). In fact, it is clearly part of the Platonic framework of Virgil.139 In the same century Plato is the first to mention Selene as the mother of the Eleusinian Musaeus,140 but he will hardly have been the inventor of the idea, which must have been established in the late fifth century BC.141 Did the officials of the Eleusinian Mysteries want to keep up with contemporary eschatological develop- ments, which increasingly stressed that the soul went up into the aether, not down into the subterranean Hades?142 We do not have enough material to trace exactly the initial developments of the idea, but in the later first century AD it was already popular enough for Antonius Diogenes to parody the belief in his Wonders Beyond Thule, a parody taken to even greater length by Lucian in his True Histories.143 Virgil’s allusion, therefore, must have been clear to his contemporaries. 137 S.I. Johnston,HekateSoteira(Atlanta,1990)31. 138 W. Burkert,LoreandScienceinAncientPythagoreanism(CambridgeMA,1972)366–368,who also points out that there is no pre-Platonic Pythagorean evidence for this belief; see also F. Cumont, Lux perpetua (Paris, 1949) 175–178; H.B. Gottschalk, Heraclides of Pontus (Oxford, 1980) 100–105. 139 Wilamowitzrejectedthe‘MondgöttinHeleneoderHekate’alreadyinhisletterof11 June1903 thanking Norden for his commentary, cf. Calder III and Huss, “Sed serviendum officio...”, 18–21 at 20. 140 Pl.Resp.2.364e;PhilochorosFGrH328F208,cf.BernabéonMusaeus10–14T. 141 A. Henrichs,‘ZurGenealogiedesMusaios’,ZPE58(1985)1–8. 142 IG I3 1179.6–7; Eur. Erechth. fr. 370.71, Suppl. 533–534, Hel. 1013–1016. Or. 1086–1087, frr. 839.10f, 908b, 971; P. Hansen, Carmina epigraphica Graeca saeculi IV a. Chr. n. (Berlin and New York, 1989) no. 535, 545, 558, 593. 143 For Antonius’ date, see G. Bowersock, Fiction as History: Nero to Julian (Berkeley, LA, London, 1994) 35–39, whose identification of the Faustinus addressed by Antonius with Martial’s Faustinus is far from compelling, cf. R. Nauta, Poetry for Patrons (Leiden, 2002) 67–68 n. 96. Bowersock has been overlooked by P. von Möllendorff, Auf der Suche nach der verlogenen Wahrheit. Lukians Wahre Geschichten (Tübingen, 2000) 104–109, whose discussion also sup- ports an earlier date for Antonius against the traditional one in the late second or early third century. When we now look back, we can see that Virgil has divided his underworld into several compartments. His division contaminates Homer with later developments. In Homer virtually everybody goes toHades, of which the Tartarus is the deepest part, reserved for the greatest sinners, the Titans (Il. XIV.279). A few special heroes, such as Menelaus and Rhadamanthys, go to a separate place, the Elysian Fields, which is mentioned only once in Homer.144 When the afterlife became more important, the idea of a special place for the elite, which resembles the Hesiodic Isles of the Blessed (Op. 167–73), must have looked attractive to a number of people. However, the notion of reincarnation soon posed a special problem. Where did those stay who had completed their cycle (§ 6) and those who were still in process of doing so? It can now be seen that Virgil follows a traditional Orphic solution in this respect, a solution that had progressed beyond Homer in that moral criteria had become important.145 In his Second Olympian Ode Pindar pictures a tripartite afterlife in which the sinners are sentenced by a judge below the earth to endure terrible pains (57–60, 67), those who are good men spend a pleasant time with the gods (61–67) and those who have completed the cycle of reincarnation and have led a blameless life will join the heroes on the Isles of the Blessed (68–80).146 A tripartite structure can also be noticed in Empedocles, who speaks about the place where the great sinners are (B 118–21 DK),147 a place for those who are in the process of purificaton (B 115 DK),148 144 For Hades, Elysium and the Isles of the Blessed, see most recently Sourvinou-Inwood, ‘Reading’ Greek Death, 17–107; S. Mace, ‘Utopian and Erotic Fusion in a New Elegy by Simonides (22 West2)’, ZPE 113 (1996) 233–247. For the etymology of Elysium, see R. Beekes, ‘Hades and Elysion’, in J. Jasanoff (ed.), Mír curad: studies in honor of Calvert Watkins (Innsbruck, 1998) 17–28 at 19–23. Stephanie West (on Od. 4.563) well observes that Elysium is not mentioned again before Apollonius’ Argonautica. 145 For good observations, see U. Molyviati-Toptsis, ‘Vergil’s Elysium and the Orphic-Pythagor- ean Ideas of After-Life’, Mnemosyne IV 47 (1994) 33–46. However, recent scholarship has replaced her terminology of ‘Orphic-Pythagorean’, which she inherited from Dieterich and Norden, with ‘Orphic-Bacchic’, due to new discoveries of Orphic Gold Leaves (Ch. III.1). Moreover, she over- looked the important discussion by Graf, Eleusis, 84–87; see also Graf and Johnston, Ritual Texts, 100–108. 146 ForthereflectionofthisschemeinPindar’sthrenosfr. 129–131a,seeGraf,Eleusis,84f.Given the absence of Mysteries in Pindar, O. 2 and Mysteries being out of place in Plutarch’s Consolatio one wonders with Graf if τελετᾶν in fr. 131a should not be replaced by τελευτάν. 147 For the identification of this place with Hades, see A. Martin and O. Primavesi, L’Empédocle de Strasbourg (Berlin and New York, 1999) 315f. 148 F. D’Alfonso, ‘La Terra Desolata. Osservazioni sul destino di Bellerofonte (Il. 6.200–202)’, MH 65 (2008) 1–31 at 14–20. and a place for those who have led a virtuous life on earth: they will join the tables of the gods (B 147–8 DK). The same division between the effects of a good and a bad life appears in Plato’s Jenseitsmythen. In the Republic (10.616a) the serious sinners are hurled into Tartarus, as they are in the Phaedo (113d–114c), where the less serious ones may be still saved, whereas ‘those who seem [to have lived] exception- ally into the direction of living virtuously’ (tr. C.J. Rowe) pass upward to ‘a pure abode’. But those who have purified themselves sufficiently with philosophy will reach an area ‘even more beautiful’, presumably that of the gods (cf. 82b10–c1). The upward movement for the elite, pure souls, also occurs in the Phaedrus (248–9) and the Republic (10.614de), whereas in the Gorgias (525b-526d) they go to the Isles of the Blessed. All these three dialogues display the same tripartite structure, if with some variations, as the one of the Phaedo, although the description in the Republic (10.614bff) is greatly elaborated with all kinds of details in the tale of Er. Finally, in the Orphic Gold Leaves the stay in Tartarus is clearly presupposed but not mentioned, due to the function of the Gold Leaves as passport to the underworld for the Orphic devotees. Yet the fact that in a fourth-century BC Leaf from Thurii the soul says: ‘I have flown out of the heavy, difficult cycle (of reincar- nations)’ suggests a second stage in which the souls still have to return to life, and the same stage is presupposed by a late fourth-century Leaf from Pharsalos where the soul says: ‘Tell Persephone that Bakchios himself has released you (from the cycle)’.149 The final stage will be like in Pindar, as the soul, whose purity is regularly stressed,150 ‘will rule among the other heroes’ or has ‘become a god instead of a mortal’.151 When taking these tripartite structures into account, we can also better understand Virgil’s Elysium. It is clear that we have here also the same distinction between the good and the super good souls. The former have to return to earth, but the latter can stay forever in Elysium. Moreover, their place is higher than the one of those who have to return. That is why the souls that will return are in a valley below the area where Musaeus is.152 Once again, Virgil looked at Plato for the construction of his underworld. 149 Graf and Johnston, Ritual Texts, 5.5 = OF 488.5; Graf and Johnston 26a.2 = OF .485.2. Dionysos Bakchios has now also turned up on a Leaf from Amphipolis: Graf and Johnston, Ritual Texts, 30.1–2 = OF 496n.1–2.5. 150 Graf and Johnston, Ritual Texts, 5.1, 6.1, 7.1 (all Thurii), 9.1 (Rome) = OF 488.1, 490.1, 489.1, 491.1. 151 Graf and Johnston, Ritual Texts, 8.11 (Petelia) = OF 476.11; Graf and Johnston, Ritual Texts, 3.4 (Thurii) = OF 487.4 and ibidem 5.9 (Thurii) = OF 488.9, respectively. 152 ThiswasalsoseenbyMolyviati-Toptsis,‘Vergil’sElysium’,43,ifnotveryclearlyexplained. But as we have seen, it is not only Plato that is an important source for Virgil. In addition to a few traditional Roman details, such as the fauces Orci, we have also called attention to Orphic and Eleusinian beliefs.153 Moreover, and this is really new, we have pointed to several possible borrowings from 1 Enoch. Norden rejected virtually all Jewish influence on Virgil in his commentary,154 and one can only wonder to what extent his own Jewish origin played a role in this judge- ment.155 More recent discussions have been more generous in allowing the possi- bility of Jewish-Sibylline influence on Virgil and Horace.156 And indeed, Alexander Polyhistor, who worked in Rome during Virgil’s lifetime and wrote a book On the Jews, knew the Old Testament and was demonstrably acquainted with Egyptian- Jewish Sibylline literature.157 Thus it seems not impossible or even implausible that among the Orphic literature that Virgil had read, there also were (Egyptian- Jewish?) Orphic katabaseis with Enochic influence. Unfortunately, we have so little left of that literature that all too certain conclusions would be misleading.158 In the end, it is still not easy to see light in the darkness of Virgil’s under- world.159 153 FortheOrphicinfluence,seealsothesummarybyHorsfall,Virgil,“Aeneid”6,1.xxii–xxiii. 154 Horsfall, Virgil, “Aeneid” 6, 2.650 is completely mistaken in mentioning Norden’s ‘pressing and arguably misleading, belief in the importance of Jewish texts for the understanding of Aen.6’: Norden, Aeneis Buch VI, 6 actually argued that from the ‘jüdische Apokalyptik ... kaum ein Motiv angeführt werden kann, das sich mit einem vergilischen berührte’. 155 For Norden’s attitude towards Judaism, see J.E. Bauer, ‘Eduard Norden: Wahrheitsliebe und Judentum’, in B. Kytzler et al (eds), Eduard Norden (1868–1941) (Stuttgart, 1994) 205–223; R.G.M. Nisbet, Collected Papers on Latin Literature (Oxford, 1995) 75; Bremmer, ‘The Apocalypse of Peter: Greek or Jewish?’, in idem and I. Czachesz (eds), The Apocalypse of Peter (Leuven, 2003) 15–39 at 3f. 156 C. Macleod, Collected Essays (Oxford, 1983) 218–299 (on Horace’s Epode 16.2); Nisbet, Collected Papers, 48–52, 64–5, 73–5, 163–164; L. Watson, A Commentary on Horace’s Epodes (Oxford, 2003) 481–482, 489, 508, 511 (on Horace’s Epode 16); L. Feldman, ‘Biblical Influence on Vergil’, in S. Secunda and S. Fine (eds), Shoshannat Yaakov (Leiden, 2012) 43–64. 157 Alexander Polyhistor FGrH 273 F 19ab (OT), F 79 (4) quotes Or. Sib. 3.397–104, cf. Norden, Kleine Schriften, 269; Lightfoot, Sibylline Oracles, 95. 158 Horsfall, ‘Virgil and the Jews’, Vergilius 58 (2012) 67–80 at 68–69 has contested my views in this respect, but his arguments are partly demonstrably wrong and partly unpersuasive, see my ‘Vergil and Jewish Literature’, Vergilius 59 (2013) 143–150. 159 Various parts of this paper profited from lectures in Liège and Harvard in 2008. For comments and corrections of my English I am most grateful to Annemarie Ambühl, Danuta Shanzer and, especially, Nicholas Horsfall and Ruurd Nauta. Abt, J., American Egyptologist: The Life of James Henry Breasted and the Creation of his Oriental Institute (Chicago and London, 2011) Accame, S., ‘Iscrizioni del Cabirio di Lemno’, ASAA NS 3–4 (1941–1943 [1948]) 75–105 Ackerman, R., J.G. Frazer: his life and work (Cambridge, 1987) Ackermann, D., ‘L’Hagnè Theos du dème d’Aixônè en Attique: réflexions sur l’anonymat divin dans la religion grecque antique’, ARG 12 (2010) 83–118 Adiego, I.J., The Carian Language (Leiden, 2007) Albers-van Erkelens, E.J., Heilige kracht wordt door beweging los gemaakt. Over pelgrimage, lopen en genezing (Groningen, 2007) Aldred, C., ‘Bild’, in LÄ I (1975) 793–795 Alföldi, A., Die zwei Lorbeerbäume des Augustus (Bonn, 1973) Alfonso, F. D’, ‘La Terra Desolata. Osservazioni sul destino di Bellerofonte (Il. 6.200–202)’, MH 65 (2008) 1–31 Allan, W., ‘Religious Syncretism: the New Gods of Greek Tragedy’, HSCP 102 (2004) 113–155 Aloe Spada, C., ‘Il leo nella gerarchia dei gradi mitriaci’ , in U. Bianchi (ed.), Mysteria Mithrae (Leiden, 1979) 639–648 Alster, B., ‘Tammuz’, in DDD, 828–34 Alvar, J., Romanising Oriental Gods (Leiden, 2008) Ameling, W., ‘Ethnography and Universal History in Agatharchides’, in T. Brennan and H. Flower (eds), East & West. Papers in Ancient History Presented to Glen W. Bowersock (Cambridge MA and London, 2008) 13–59 André, J., ‘Arbor felix, arbor infelix’, in Hommages à Jean Bayet (Brussels, 1964) 35–46 Anrich, G., Das antike Mysterienwesen in seinem Einfluss auf das Christentum (Göttingen, 1894) Arafat, K., Pausanias’ Greece (Cambridge, 1996) Ashton, R., ‘The Hellenistic World: the cities of mainland Greece and Asia Minor’, in W.E. Metcalf (ed.), The Oxford Handbook of Greek and Roman Coinage (Oxford, 2012) 191–210 Assmann, J., Die Zauberflöte. Oper und Mysterium (Munich and Vienna, 2005) Assmann, J., ‘Verwandelnde Erfahrung. Die grossen Mysterien in der Imagination des 18. Jahr- hunderts’, in A. Bierl and W. Braungart (eds), Gewalt und Opfer. Im Dialog mit Walter Burkert (Berlin and New York, 2010) 343–362 Assmann, J., and F. Ebeling, Ägyptische Mysterien. Reisen in die Unterwelt in Aufklärung und Romantik (Munich, 2011) Athanassiadi, P., Vers la pensée unique. La montée de l’intolérance dans l’Antiquité tardive (Paris, 2010) Auffarth, C., ‘Synkretismus. IV. Antike’, in RGG4, vol. 7 (Tübingen, 2004) 1962–1964 Auffarth, C., ‘“Licht vom Osten”. Die antiken Mysterienkulte als Vorläufer, Gegenmodell oder katholisches Gift zum Christentum’, ARG 8 (2006) 206–226 Auffarth, C., ‘Mysterien (Mysteriekulte)’, in RAC 25 (2013) 422–471 Aulock, H. von, ‘Eine neue kleinasiatische Münzstätte: Pedasa (Pidasa) in Karien’, Jahrb. Num. Geldgesch. 25 (1975) 123–128 1 I have usually omitted books published before 1890, commentaries, editions, encyclopedias, grammars, handbooks, translations, etc. ©2014, Jan N. Bremmer. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 3.0 License.    206 Bibliography Avram, A., ‘Les calendriers de Mégare et de ses colonies pontiques’, dans O. Lordkipanidzé and P. Lévêque (eds), Religions du Pont-Euxin (Besançon and Paris, 1999) 25–31 Avram, A., ‘Autour de quelques décrets d’Istros’, Pontica 33–34 (2000–2001) 337–348 Ballesteros Pastor, L., ‘Nullis umquam nisi domesticis regibus. Cappadocia, Pontus and the resistance to the Diadochi in Asia Minor’, in V. Alonso Troncoso and E.M. Anson (eds), After Alexander: The Time of the Diadochi (323–281 BC) (Oxford, 2013) 183–198 Balty, J., ‘Hiérophantes attiques d’époque impériale’, in L. Hadermann-Misguich and G. Raepsaet (eds), Rayonnement Grec. Hommages à Ch. Delvoye (Brussels, 1982) 263–272 Basser, R., ‘Is the Pagan Fair Fairly Dangerous? Jewish-Pagan Relations in Antiquity’, in L. Vaage (ed.), Religious Rivalries in the Early Roman Empire and the Rise of Christianity (Waterloo, 2006) 73–84 Baudy, G., ‘Malophoros’, in Der Neue Pauly 7 (1999) 781 Bauer, J.E., ‘Eduard Norden: Wahrheitsliebe und Judentum’, in B. Kytzler et al (eds), Eduard Norden (1868–1941) (Stuttgart, 1994) 205–223 Baumer, L.E., Mémoires de la religion grecque (Paris, 2010) Baumgarten, A., ‘Eduard Norden and His Students: a Contribution to a Portrait. Based on Three Archival Finds’, Scripta Class. Israel. 25 (2006) 121–40 Bayet, J., Croyances et rites dans la Rome antique (Paris, 1971) Beatrice, P.F., ‘On the Meaning of “Profane” in the Pagan-Christian Conflict of Late Antiquity. The Fathers, Firmicus Maternus and Porphyry before the Orphic “Prorrhesis” (OF 245.1 Kern)’, Illinois Class. Stud. 30 (2005) 137–165 Beard, M. et al., Religions of Rome, 2 vols (Cambridge, 1998) Beck, R., ‘Mithraism since Franz Cumont’, in ANRW II.17.4 (1984) 2002–2115 Beck, R., ‘The Mysteries of Mithras: A New Account of their Genesis’, JRS 88 (1998) 115–28 = Beck on Mithraism, 31–44 Beck, R., ‘Myth, Doctrine, and Initiation in the Mysteries of Mithras: New Evidence from a Cult Vessel’, JRS 90 (2000) 145–80 = Beck on Mithraism, 55–92 Beck, R., Beck on Mithraism (Aldershot, 2004) Beck, R., The Religion of the Mithras Cult in the Roman Empire (Oxford, 2006) Beck, R., ‘On Becoming a Mithraist: New Evidence for the Propagation of the Mysteries’, in L. Vaage (ed). Religious Rivalries in the Early Roman Empire and the Rise of Christianity (Water- loo, 2006) 175–196. Becker, M., ‘Nacht’, in RAC 25 (2013) 565–594 Beekes, R., ‘Hades and Elysion’, in J. Jasanoff (ed.), Mír curad: studies in honor of Calvert Watkins (Innsbruck, 1998) 17–28 Beekes, R., ‘The Origin of the Kabeiroi’, Mnemosyne IV 57 (2004) 465–77 Beekes, R., Etymological Dictionary of Greek, 2 vols (Leiden, 2010) Belayche, N., ‘Le possible “corps” des dieux: retour sur Sarapis’, in F. Prescendi and Y. Volokhine (eds), Dans le laboratoire de l’historien des religions (Geneva, 2011) 227–250 Belayche, N., ‘L’évolution des forms rituelles: hymnes et mystèria’, in Bricault and Bonnet, Panthée, 17–40 Bendlin, A., ‘“ Eine wenig Sinn für Religiosität verratende Betrachtungsweise”: Emotion und Orient in der römischen Religionsgeschichtsschreibung der Moderne’, ARG 8 (2006) 227–256 Ben-Tov, A., ‘The Eleusinian Mysteries in the Age of Reason: Lack of Knowledge between Orthodoxy and Profanation’, in idem and M. Mulsow (eds), Knowledge of Religion as Profanation (Dordrecht, 2014) Bérard, C., Anodoi (Rome, 1974)  Bérard, C., ‘La lumière et le faisceau: images du rituel éleusinien’, Recherches et documents du centre Thomas More 48 (1985) 17–33 Bérard, C., et al., A City of Images: Iconography and Society in Ancient Greece (Princeton, 1989) Bergmann, M., ‘Sarapis im 3. Jahrhundert v. Chr.’, in G. Weber (ed.), Alexandreia und das ptolemäische Ägypten (Berlin, 2010) 109–135 Bernabé, A., ‘Una etimología Platónica: Sôma – Sêma’, Philologus 139 (1995) 204–237 Bernabé, A., ‘La fórmula órfica “Cerrad las puertas, profanos”. Del profano religioso al profano en la materia’, ‘Ilu 1 (1996) 13–37 Bernabé, A., ‘Un fragment de Los Cretenses de Eurípides’, in J.A. López Férez (ed.), La tragedia griega en sus textos (Madrid, 2004) 257–286 Bernabé, A., and F. Casadesús (eds), Orfeo y la tradición órfica: un reencuentro, 2 vols (Madrid, 2008) Bernabé, A., ‘Orpheus and Eleusis’, Thracia 18 (2009) 89–98 Bernabé, A., ‘El mito órfico de Dioniso y los Titanes’, ibid., 1.591–607 Bernabé, A., Platón y el orfismo (Madrid, 2011) Bernabé, A., ‘La transmigración entre los órficos’, in A. Bernabé et al. (eds), Reencarnación (Madrid, 2011) 179–210 Bernabé, A., (ed.) Redefining Dionysos (Berlin and Boston, 2013) Bernabé, A., ‘Orphics and Pythagoreans: the Greek perspective’, in G. Cornelli et al. (eds), On Pythagoreanism (Berlin and Boston, 2013) 117–152 Bernabé, A., and A.I. Jiménez san Cristóbal, Instructions for the Netherworld (Leiden, 2008) Berry, D., ‘Criminals in Virgil’s Tartarus: Contemporary Allusions in Aeneid 6.621–624’, CQ 42 (1992) 416–420 Beschi, L., ‘Cabirio di Lemno: Testimonianze letterarie ed epigrafiche’, ASAA 74–75 (1997) 7–192 Beschi, L., ‘Immagini die Cabiri di Lemno’, in G. Capecchi et al. (eds), In memoria di Enrico Paribeni, 2 vols (Rome, 1998) 1.45–58 Beschi, L., ‘Gli scavi del cabirio di Chloi’, in Un ponte fra l’Italia e la Grecia: Atti del simposio in onore di Antonino di Vita (Padua, 2000) 75–84 Beschi, L., ‘Frammenti di auloi dal Cabirio di Lemno’, in S. Böhm and K.-V. von Eickstedt (eds), Ithake: Festschrift für Jörg Schäfer (Würzburg, 2001) 175–180 Beschi, L., ‘Il primitivo Telesterio del Cabirio di Lemno (campagne di scavo 1990–1991)’, ASAA 81 (2003) 963–1022 Beschi, L., et al., ‘Il Telesterio ellenistico del Cabirio di Lemno’, ASAA 82 (2004) 225–341 Beskow, P., ‘Tertullian on Mithras’, in J. Hinnells (ed.), Studies in Mithraism (Rome, 1994) 51–60 Betegh, G., The Derveni Papyrus (Cambridge, 2004) Betz, H.-D., Hellenismus und Urchristentum (Tübingen, 1990) Betz, H.-D., ‘Magic and Mystery in the Greek Magical Papyri’, in C. Faraone and D. Obbink (eds), Magika Hiera: Ancient Greek Magic and Religion (New York, 1991) 244–259 Betz, H.-D., The “Mithras” Liturgy (Tübingen, 2003) Bianchi, U., ‘Iside dea misterica. Quando?’, in G. Piccaluga (ed.), Perennitas. Studi in onore di Angelo Brelich (Rome, 1980) 9–36 Bickerman, E.J., Studies in Jewish and Christian History, 2 vols (Leiden, 2007) Bierl, A., Der Chor in der Alten Komödie (Munich and Leipzig, 2001) Blakely, S., Myth, Ritual, and Metallurgy in Ancient Greece and Recent Africa (Cambridge, 2006) Blakely, S., ‘Kadmos, Jason, and the Great Gods of Samothrace: initiation as mediation in a Northern Aegean context’, Electronic Antiquity 11.1 (2010) = http:// scholar. lib. vt. edu/ ejournals/ ElAnt/ V11N1/pdf/blakely.pdf Bibliography 207  208 Bibliography Blakely, S., ‘Toward an archaeology of secrecy: power, paradox, and the Great Gods of Samo- thrace’, in Beyond Belief: The Archaeology of Religion and Ritual = Archaeological Papers of the American Anthropology Association 21.1 (2011) 49–71 Blanchard, M., ‘La scène de sacrifice du bouc dans la mosaïque dionysiaque de Cuicul’, Anti- quités africaines 15 (1980) 169–181 Blech, M., Studien zum Kranz bei den Griechen (Berlin and New York, 1982) Blok, A., Honour and Violence (Cambridge, 2001) Boardman, J. et al., ‘Herakles’, in LIMC IV.1 (1988) 728–838 Boardman, J. et al., ‘Attis’, in LIMC, Suppl. 1 (2009) 123–125 Boardman, J. et al., ‘Charon I’, in ibid., 142 Bockmuehl, M., Revelation and Mystery in Ancient Judaism and Pauline Christianity (Tübingen, 1990) Boehm, F., De symbolis Pythagoreis (Diss. Berlin, 1905) Boessneck, J. and A. von den Driesch, Knochenabfall von Opfermahlen und Weihgaben aus dem Heraion von Samos (Munich, 1988) Bommas, M., Heiligtum und Mysterium. Griechenland und seine ägyptischen Gottheiten (Mainz, 2005) Bommas, M., ‘Isis, Osiris, and Serapis’, in C. Riggs (ed.), The Oxford Handbook of Roman Egypt (Oxford, 2012) 419–435 Bonanno, D., ‘Memory Lost, Memory Regained. Considerations on the Recovery of Sacred Texts in Messenia and in Biblical Israel: A Comparison’, in N. Cusumano et al. (eds), Memory and Religious Experience in the Greco-Roman World (Stuttgart, 2013) 63–80 Bonnechere, P., Trophonios de Lébadée (Leiden, 2003) Bonnechere, P., ‘The place of the Sacred Grove in the Mantic Rituals of Greece: the Example of the Oracle of Trophonios at Lebadeia (Boeotia)’, in M. Conan (ed.), Sacred Gardens and Landscapes: ritual and agency (Washington DC, 2007) 17–41 Bonner, C., ‘Desired Haven’, Harvard Theol. Rev. 34 (1941) 49–67 Bonnet, C., La correspondance scientifique de Franz Cumont (Turnhout, 1997) Bo nnet, C., Le “grand atelier de la science”: Franz Cumont et l’Altertumswissenschaft: héritages et emancipations, 2 vols (Brussels, 2005) Bonnet, C., et al. (eds), Religions orientales – culti misterici (Stuttgart, 2006) Bonnet, C., et al. (eds), Religioni in contatto nel Mediterraneo antico = Mediterranea 4 (Pisa, 2008) Bonnet, C., et al. (eds), Les religions orientales dans le monde grec et romain: cent ans après Cumont (1906–2006) (Brussels and Rome, 2009) Bordenache Battaglia, G., ‘Glykon’, in LIMC IV.1 (1988) 279–283 Borgeaud, P., La Mère des dieux (Paris, 1996) 56–88 Borgeaud, P., ‘Les mystères’, in Bricault and Bonnet, Panthée, 131–144 Bornkamm, G., ‘mystêrion, mueô’, in TWNT 4 (1942) 809–834 Bortolin, R., Il leontocefalo dei misteri mitraici: l’identità enigmatica di un dio (Padua, 2012) Bosch, L.P. van den, Friedrich Max Müller: A Life Devoted to the Humanities (Leiden, 2002) Boschung, D., ‘Mithras: Konzeption und Verbreitung eines neuen Götterbildes‘, in idem and A. Schaefer (eds), Götterbilder der mittleren und späten Kaiserzeit (Munich, 2014) Bostridge, M., Florence Nightingale (London, 2008) Bottez, V., ‘Quelques aspects du culte mithriaque en Mésie Inférieure’, Dacia 50 (2006) 285–296 Bowden, H., ‘Cults of Demeter Eleusinia and the Transmission of Religious Ideas’, Mediterranean Hist. Rev. 22 (2007) 71–83  Bowden, H., Mystery Cults in the Ancient World (London, 2010) Bowersock, G., Augustus and the Greek World (Oxford, 1965) Bowersock, G., Fiction as History (Berkeley, Los Angeles, London, 1994) Bowie, A., Aristophanes (Cambridge, 1993) Boyancé, P., ‘L’antre dans les mystères de Dionysos’, Rendiconti della Pontificia Accademia Romana di Archeologia, 33 (1960–61) 107–127 Bravo, B., ‘Testi iniziatici da Olbia Pontica (VI e V sec. a.C.) e osservazioni su Orfismo e religion civica’, Palamedes 2 (2007) 55–92 Brechet, C., ‘À la recherche des objets sacrés d’Eleusis: langage et mystères’, in C. Delattre (ed.), Objets sacrés, objets magiques (Paris, 2007) 23–51 Bremmer, J.N., “Greek Maenadism Reconsidered,” ZPE 55 (1984) 267–286 Bremmer, J.N., ‘The Old Women of Ancient Greece’, in J. Blok and P. Mason (eds), Sexual Asymmetry, Studies in Ancient Society (Amsterdam, 1987) 191–215 Bremmer, J.N., ‘Adolescents, Symposium and Pederasty’, in O. Murray (ed.), Sympotica (Oxford, 1990) 135–148 Bremmer, J.N., “Orpheus: from guru to gay,” in Ph. Borgeaud (ed.), Orphisme et Orphée en l’honneur de Jean Rudhardt (Geneva, 1991) 13–30 Bremmer, J.N., ‘Why Did Early Christianity Attract Upper-Class Women?’, in A.A.R. Bastiaensen et al. (eds), Fructus centesimus. Mélanges G.J.M. Bartelink (Steenbrugge and Dordrecht, 1989) 37–47 Bremmer, J.N., Greek Religion (Oxford, 1994, 19992, reprinted Cambridge, 2006) Bremmer, J.N., ‘Religious Secrets and Secrecy in Classical Greece’, in H.G. Kippenberg and G. Stroumsa (eds), Secrecy and Concealment (Leiden, 1995) 61–78 Bremmer, J.N., ‘Transvestite Dionysos’, The Bucknell Review 43 (1999) 183–200 Bremmer, J.N., ‘Sacrificing a Child in Ancient Greece: the case of Iphigeneia’, in E. Noort and E.J.C. Tigchelaar (eds), The Sacrifice of Isaac (Leiden, 2001) 21–43 Bremmer, J.N., The Rise and Fall of the Afterlife (London and New York, 2002) Bremmer, J.N., ‘Triptolemos’, in Der Neue Pauly 12/2 (Stuttgart and Weimar, 2002) 528–529 Bremmer, J.N., ‘How Old is the Ideal of Holiness (of Mind) in the Epidaurian Temple Inscription and the Hippocratic Oath?’, ZPE 142 (2002) 106–108 Bremmer, J.N., ‘The Apocalypse of Peter: Greek or Jewish?’, in idem and I. Czachesz (eds), The Apocalypse of Peter (Leuven, 2003) 15–39 Bremmer, J.N., ‘Myth and Ritual in Ancient Greece: Observations on a Difficult Relationship’, in R. von Haehling (ed.), Griechische Mythologie und Frühchristentum (Darmstadt, 2005) 21–43 Bremmer, J.N., ‘The Sacrifice of Pregnant Animals’, in R. Hägg and B. Alroth (eds), Greek Sacrificial Ritual: Olympian and Chthonian (Stockholm, 2005) 155–165 Bremmer, J.N., ‘The Social and Religious Capital of the Early Christians’, Hephaistos 24 (2006) 269–278 Bremmer, J.N., ‘A Macedonian Maenad in Posidippus (AB 44)’, ZPE 155 (2006) 37–40 Bremmer, J.N., ‘Myth and Ritual in Greek Human Sacrifice: Lykaon, Polyxena and the Case of the Rhodian Criminal’, in id. (ed.), The Strange World of Human Sacrifice (Leuven, 2007) 55–79 Bremmer, J.N., ‘Peregrinus’ Christian Career’, in A. Hilhorst et al. (eds), Flores Florentino (Leiden, 2007) 729–747 Bremmer, J.N., ‘Rescuing Deio in Sophocles and Euripides’, ZPE 158 (2007) 27 Bremmer, J.N., Greek Religion and Culture, the Bible and the Ancient Near East (Leiden, 2008) Bremmer, J.N., The Rise of Christianity through the Eyes of Gibbon, Harnack and Rodney Stark (Groningen, 20102) Bibliography 209  210 Bibliography Bremmer, J.N., ‘From Holy Books to Holy Bible: an Itinerary from Ancient Greece to Modern Islam via Second Temple Judaism and Early Christianity’, in M. Popović (ed.), Authoritative Scrip- tures in Ancient Judaism (Leiden, 2010) 327–360 Bremmer, J.N., ‘The Greek Gods in the Twentieth Century’, in idem and A. Erskine (eds), The Gods of Ancient Greece (Edinburgh, 2010) 1–18 Bremmer, J.N., ‘Hephaistos Sweats or How to Construct an Ambivalent God’, ibid., 193–208 Bremmer, J.N., ‘Manteis, Magic, Mysteries and Mythography: Messy Margins of Polis Religion?’, Kernos 23 (2010) 13–35 Bremmer, J.N., ‘The Rise of the Unitary Soul and its Opposition to the Body. From Homer to Socrates’, in L. Jansen and Ch. Jedan (eds), Philosophische Anthropologie in der Antike (Frankfurt, 2010) 11–29 Bremmer, J.N., ‘Orphic, Roman, Jewish and Christian Tours of Hell: Observations on the Apo- calypse of Peter’, in T. Nicklas et al. (eds), Other Worlds and their Relation to this World (Leiden, 2010) 305–321 Bremmer, J.N., ‘Walter Burkert on Ancient Myth and Ritual: Some Personal Observations’, in A. Bierl and W. Braungart (eds), Gewalt und Opfer. Im Dialog mit Walter Burkert (Berlin, 2010) 71–86 Bremmer, J.N., ‘Tours of Hell: Greek, Roman, Jewish and Early Christian’, in W. Ameling (ed.), Topographie des Jenseits (Stuttgart 2011) 13–34 Bremmer, J.N., ‘De katabasis van Aeneas: Griekse en Joodse achtergronden’, Lampas 44 (2011) 72–88 Bremmer, J.N., ‘The Place of Performance of Orphic Poetry (OF 1)’, in M. Herrero de Jáuregui et al. (eds), Tracing Orpheus (Berlin and Boston, 2011) 1–6 Bremmer, J.N., La religion grecque (Paris, 2012) Bremmer, J.N., ‘Divinities in the Orphic Gold Leaves: Euklês, Eubouleus, Brimo, Kore, Kybele and Persephone’, ZPE 187 (2013) 35–48 Bremmer, J.N., ‘The Agency of Greek and Roman Statues: from Homer to Constantine’, Opuscula 6 (2013) 7–21 Bremmer, J.N., ‘Vergil and Jewish Literature’, Vergilius 59 (2013) 143–150 Bremmer, J.N., ‘Richard Reitzenstein’s Hellenistische Wundererzählungen’, in T. Nicklas and J. Spittler (eds), Credible, Incredible. The Miraculous in the Ancient Mediterranean (Tübin- gen, 2013) 1–19 Bremmer, J.N., ‘Descents to Hell and Ascents to Heaven’, in J.J. Collins (ed.), Oxford Handbook of Apocalyptic Literature (Oxford, 2014) 340–357 Bremmer, J.N., Bremmer, ‘Stigmata: from Tattoos to Saints’ Marks’, in H.A. Shapiro and F. Waschek (eds), Fluide Körper – Bodies in Transition (Munich, 2014) Bremmer, J.N., and N.M. Horsfall, Roman Myth and Mythography (Rome, 1987) Briant, P., Histoire de l’empire perse de Cyrus à Alexandre, 2 vols (Paris, 1996 = Leiden, 1997) Bricault, L., ‘Associations isiaques d’Occident’, in A. Mastrocinque and C. Scibona (eds), De- meter, Isis, Vesta, and Cybele. Studies ... Giulia Sfameni Gasparro (Stuttgart, 2012) 91–104 Bricault, L., Les cultes isiaques dans le monde gréco-romain (Paris, 2013) Bricault, L., and C. Bonnet (eds), Panthée: Religious Transformations in the Graeco-Roman Empire (Leiden, 2013) Brisson, L., Orphée et l’Orphisme dans l’Antiquité gréco-romaine (Aldershot, 1995) Brixhe, C., ‘Zone et Samothrace: Lueurs sur la langue thrace et nouveau chapitre de la grammaire comparée?’, CRAI 2006, 1–20 Brize, P., ‘Geryoneus’, in LIMC IV.1 (1990) 186–190  Brown, C., ‘Empousa, Dionysus and the Mysteries: Aristophanes, Frogs 285ff.’, CQ 41 (1991) 41–50 Brulé, P., La Grèce d’à côté (Rennes, 2007) Brulé, P., and L. Piolot, ‘Women’s Way of Death: fatal childbirth or hierai? Commemorative Stones at Sparta and Plutarch, Lycurgus 27.3’, in Th.J. Figueira (ed.), Spartan Society (Swansea, 2004) 151–78 Brumfield, A., ‘Aporreta: verbal and ritual obscenity in the cults of ancient women’, in R. Hägg (ed.), The Role of Religion in the Early Greek Polis (Stockholm, 1996) 67–74 Burkard, G., ‘Bibliotheken im alten Ägypten. Überlegungen zum Methodik ihres Nachweises und Übersicht zum Stand der Forschung’, Bibliothek. Forschung und Praxis 4 (1980) 79–115 Burkert, W., Lore and Science in Ancient Pythagoreanism (Cambridge Mass., 1972) Burkert, W., Structure and History in Greek Mythology and Ritual (Berkeley, Los Angeles, London, 1979) Burkert, W., Homo necans (Berkeley, Los Angeles, London, 1983) Burkert, W., Greek Religion (Oxford, 1985) Burkert, W., Ancient Mystery Cults (Cambridge Mass. and London, 1987) Burkert, W., ‘Concordia Discors: The Literary and the Archaeological Evidence on the Sanctuary of Samothrace’, in N. Marinatos and R. Hägg (eds), Greek Sanctuaries. New Approaches (London and New York, 1993) 178–191, reprinted in Burkert, Kleine Schriften III, 137–151 Burkert, W., Kleine Schriften I-VIII (Göttingen, 2001–2011) Burkert, W., Babylon, Memphis, Persepolis (Cambridge MA, 2004) Burkert, W., ‘Initiation’, in ThesCRA 2 (2004) 91–124 Burkert, W., ‘Ancient Views on Festivals. A Case of Near Eastern Mediterranean Koine’, in J.R. Brandt and J.W. Iddeng (eds), Greek and Roman Festivals: Content, Meaning, and Practice (Oxford, 2012) 39–51 Busine, A., ‘The Discovery of Inscriptions and the Legitimation of New Cults’, in B. Dignas and R. Smith (eds), Historical and Religious Memory in the Ancient World (Oxford, 2012) 241–256 Buxton, R., ‘Blindness and limits: Sophokles and the logic of myth’, JHS 100 (1980) 22–37 Buxton, R., Myths and Tragedies in their Ancient Greek Contexts (Oxford, 2013) Cairns, D., ‘A Short History of Shudders’, in A. Chaniotis and P. Ducrey (eds), Emotions in Greece and Rome: Texts, Images, Material Culture (Stuttgart, 2013) 85–107 Calame, C., Choruses of Young Women in Ancient Greece (Lanham, 20012) Calame, C., ‘The Authority of Orpheus, Poet and Bard: Between Oral Tradition and Written Practice’, in Ph. Mitsis and C. Tsagalis (eds), Allusion, Authority, and Truth: Critical Perspec- tives on Greek Poetic and Rhetorical Praxis (Berlin and New York, 2010) 13–35 Calder III, W.M., ‘Harvard Classics 1950–1956’, Eikasmos 4 (1993) 39–49 Calder III, W.M., Men in their Books (Hildesheim, 1998) Calder III, W.M., and B. Huss, “Sed serviendum officio...” The Correspondence between Ulrich von Wilamowitz-Moellendorff and Eduard Norden (1892–1931) (Berlin, 1997) Cameron, A., Greek Mythography in the Roman World (New York, 2004) Cameron, A., The Last Pagans of Rome (Oxford, 2011) Cancik, H., Verse und Sachen (Würzburg, 2003) Cancik-Lindemaier, H., Von Atheismus bis Zensur (Würzburg, 2006) Carbon, J.-M. and V. Pirenne-Delforge, ‘Beyond Greek “Sacred Laws”’, Kernos 25 (2012) 163–82 Cardete del Olmo, C., ‘Los cultos a Deméter en Sicilia: naturalezza y poder político’, in S. Montero and C. Cardete (eds), Naturaleza y religión en el mundo clásico (Madrid, 2010) 85–94 Casadesús, F., ‘On the origin of the Orphic-Pythagorean notion of the immortality of the soul’, in G. Cornelli et al. (eds), On Pythagoreanism (Berlin and Boston, 2013) 153–176 Bibliography 211  212 Bibliography Casadio, G., ‘I Cretesi di Euripide e l’ascesi orfica’, Didattica del Classico 2 (1990) 278–310 Casadio, G., ‘Dioniso e Semele: morte di un dio e resurrezione di una donna’, in F. Berti (ed.), Dionisos: mito e mistero (Comacchio, 1991) 361–377 Casadio, G., ‘Osiride in Grecia e Dioniso in Egitto’, in I. Gallo (ed.), Plutarco e la religione (Naples, 1996) 201–228 Casadio, G., ‘The Failing Male God: Emasculation, Death and Other Accidents in the Ancient Mediterranean World’, Numen 50 (2003) 231–268 Casadio, G., ‘Ancient mystic religion: the emergence of a new paradigm from A.D. Nock to Ugo Bianchi’, Mediterraneo antico 9 (2006) 485–534 Casadio, G., ‘Introduzione: Raffaele Pettazzoni a cinquant’anni dalla morte’, SMSR 77 (2011) 27–37 Casadio, G., ‘Raffaele Pettazzoni ieri, oggi, domani: la formazione di uno storico delle religioni e il suo lascito intellettuale’, in G.P. Basello et al. (eds), Il mistero che rivelato ci divide e sofferto ci unisce (Milan, 2012) 221–240 Casadio, G., and P.A. Johnston, ‘Introduction’, in eid. (eds), Mystic Cults in Magna Graecia (Austin, 2009) 1–29 Casadio, G., ‘Dionysos in Campania: Cumae’, ibid., 33–45 Cerri, G., ‘Cosmologia dell’Ade in Omero, Esiodo e Parmenide’, Parola del Passato 50 (1995) 437–467 Chalupa, A., ‘Hyenas or Lionesses? Mithraism and Women in the Religious World of the Late Antiquity’, Religio 18 (2005) 198–229 Chalupa, A., ‘Seven Mithraic Grades: An Initiatory or Priestly Hierarchy?’, Religio 16 (2008) 177–201 Chalupa, A., ‘Paradigm Lost, Paradigm Found? Larger Theoretical Assumptions Behind Roger Beck’s The Religion of the Mithras Cult in the Roman Empire’, Pantheon 7 (2012) 5–17 Chalupa, A., and T. Glomb, ‘The Third Symbol of the Miles Grade on the Floor Mosaic of the Felicissimus Mithraeum in Ostia: A New Interpretation’, Religio 21 (2013) 9–32 Chandezon, C., ‘Foires et panégyries dans le monde grec classique et hellénistique’, REG 113 (2000) 70–100 Chaniotis, A., ‘Old Wine in a New Skin: Tradition and Innovation in the Cult Foundation of Alexander of Abonouteichos’, in E. Dabrowa (ed.), Tradition and Innovation in the Ancient World (Cracow, 2002) 67–85 Chaniotis, A., ‘Acclamations as a Form of Religious Communication’, in H. Cancik and J. Rüpke (eds), Die Religion des Imperium Romanum (Tübingen, 2009) 199–218 Chaniotis, A., ‘Emotional Community Through Ritual: Initiates, Citizens and Pilgrims as Emotional Communities in the Greek World’, in idem (ed.) Ritual Dynamics in the Ancient Mediterra- nean: Agency, Emotion, Gender, Representation (Stuttgart, 2011) 264–290 Chaniotis, A., ‘Greek Ritual Purity: from Automatisms to Moral Distinctions’, in P. Rösch and U. Simon (eds), How Purity is Made (Wiesbaden, 2012) 123–139 Chapouthier, F., Les Dioscures au service d’une déesse (Paris, 1935) Chassinat, E., Le mystère d’Osiris au mois de Choiak, 2 vols (Paris, 1966–1968) Chlup, R., ‘The Semantics of Fertility: levels of meaning in the Thesmophoria’, Kernos 20 (2007) 69–95) Ciotti, U., ‘Due iscrizioni mitriache inedite’, in M. de Boer and T. Edridge (eds), Hommages à M.J. Vermaseren, 3 vols (Leiden, 1978) 1.233–239 Clarysse, W., and M. Paganini, ‘Theophoric Personal Names in Graeco-Roman Egypt. The Case of Sarapis’, Arch. f. Papyrusforschung 55 (2009) 68–89  Clauss, M., ‘Mithras und Christus’, Hist. Zs. 243 (1986) 265–285 Clauss, M., ‘Die sieben Grade des Mithras-Kultes’, ZPE 82 (1990) 183–194 Clauss, M., Cultores Mithrae (Stuttgart, 1992) Clauss, M., ‘Miles Mithrae’, Klio 74 (1992) 269–274 Clauss, M., The Roman Cult of Mithras, tr. and ed. by R. Gordon (Edinburgh, 2000) Clauss, M., Mithras: Kult und Mysterium (Darmstadt and Mainz, 2012) Clauss, M., ‘Mithras und Christus. Der Streit um das wahre Brot’, in Hattler, Imperium der Götter, 243–249 Clinton, K., The Sacred Officials of the Eleusinian Mysteries (Philadelphia, 1974) Clinton, K., ‘A Law in the City Eleusinion Concerning the Mysteries’, Hesperia 49 (1980) 258–288 Clinton, K., ‘Sacrifice at the Eleusinian Mysteries’, in R. Hägg et al. (eds), Early Greek Cult Practice (Stockholm, 1988) 69–80 Clinton, K., Myth and Cult (Stockholm, 1992) Clinton, K., ‘The Sanctuary of Demeter and Kore at Eleusis’, in N. Marinatos and R. Hägg (eds), Greek Sanctuaries (London, 1993) 110–124 Clinton, K., ‘The Epidauria and the Arrival of Asclepius in Athens’, in R. Hägg (ed.). Ancient Greek Cult Practice from the Epigraphical Evidence (Stockholm, 1994) 17–34 Clinton, K., “The Thesmophorion in central Athens and the celebration of the Thesmophoria in Attica,” in R. Hägg (ed.), The Role of Religion in the Early Greek Polis (Stockholm, 1996) 111–125 Clinton, K., ‘Stages of Initiation in the Eleusinian and Samothracian Mysteries’, in Cosmopoulos, Greek Mysteries, 50–78 Clinton, K., ‘Epiphany in the Eleusinian Mysteries’, Illinois Class. Stud. 29 (2004) 85–101 Clinton, K., Eleusis, the inscriptions on stone: documents of the Sanctuary of the Two Goddesses and public documents of the deme, 3 vols (Athens, 2005–2008) Clinton, K., ‘Pigs in Greek Rituals’, in R. Hägg and B. Alroth (eds), Greek Sacrificial Ritual: Olympian and Chthonian (Stockholm, 2005) 167–79 Clinton, K., ‘Preliminary Initiation in the Eleusinian Mysteria’, in A.P. Matthaiou and I. Polinskaya (eds), Mikros hieromnēmōn: meletes eis mnēmēn Michael H. Jameson (Athens, 2008) 25–34 Clinton, K., ‘Donors of Kernoi at the Eleusinian Sanctuary of the Two Goddesses’, in C. Prêtre (ed.), Le donateur, l’offrande et la déesse (Liège, 2009) 239–246 Clinton, K., and N. Dimitrova, ‘A New Edition of IG XII 8, 51)’, in A. Themos and N. Papazarkadas (eds), Attika epigraphika: meletes pros timēn tou Christian Habicht (Athens, 2009) 201–207 Coenen, M., ‘On the Demise of the Book of the Dead in Ptolemaic Thebes’, Rev. d’Égyptologie 52 (2001) 69–84 Cohen, N., ‘The Mystery Terminology in Philo’, in R. Deines and K.W. Niebuhr (eds), Philo und das Neue Testament (Tübingen, 2004) 173–187 Cohn, Y., ‘The Graeco-Roman Trade Fair and the Rabbis’, J. Am. Or. Soc. 131 (2011) 187–194 Cole, S.G., Theoi Megaloi: The Cult of the Great Gods at Samothrace (Leiden, 1984) Cole, S.G., ‘The Use of Water in Greek Sanctuaries’, in R. Hägg et al. (eds), Early Greek Cult Practice (Stockholm, 1988) 161–165 Cole, S.G., ‘Demeter in the Ancient Greek City and its Countryside’, in R. Buxton (ed.), Oxford Readings in Greek Religion (Oxford, 2000) 133–154 Cole, S.G., ‘Achieving Political Maturity: Stephanosis, Philotimia and Phallephoria’, in D. Papen- fuss and V.M. Strocka (eds), Gab es das griechische Wunder? (Mainz, 2001) 203–214 Bibliography 213  214 Bibliography Corte, F. Della,‘Il catalogo dei grandi dannati’, Vichiana 11 (1982) 95–9 = idem, Opuscula IX (Genua, 1985) 223–227 Cosmopoulos, M.B. (ed.), Greek Mysteries (London, 2003) Coulon, L., ‘Osiris chez Hérodote’, in idem et al. (eds), Hérodote et l’Ėgypte (Lyon, 2013) 167–190 Courcelle, P., Connais-toi toi-même de Socrate à Saint Bernard, 3 vols (Paris, 1974–1975) Cumont, F., Lux perpetua (Paris, 1949) Cumont, F., Astrologie et Religion chez les Grecs et les Romains, ed. I. Tassignon (Brussels and Rome, 2000) Cumont, F., Les religions orientales dans le paganisme romain, ed. C. Bonnet and F. Van Haeperen (Turin, 2006 = Paris, 19294) Cumont, F., Les mystères de Mithra, ed. N. Belayche and A. Mastrocinque (Turin 2013 = Brussels 1913) Curiazi, D., ‘Note a Virgilio’, Musem Criticum 23/4 (1988/9) 307–309 Daly-Denton, M., ‘Water in the Eucharistic Cup: A Feature of the Eucharist in Johannine Trajec- tories through Early Christianity’, Irish Theol. Quart. 72 (2007) 356–370 Dasen, V., ‘Une “Baubo” sur une gemme magique’, in L. Bodiou et al. (eds), Chemin faisant. Mythes, cultes et société en Grèce ancienne (Rennes, 2009) 271–284 Daumas, M., Cabiriaca: Recherches sur l’iconographie du culte des Cabires (Paris, 1998) Daumas, M., ‘De Thèbes à Lemnos et Samothrace. Remarques nouvelles sur le culte des Cabires’, Topoi 12–13 (2005) 851–881 Debiasi, A., ‘Orcomeno, Ascra e l’epopea regionale minore’, in E. Cingano (ed.), Tra panellenismo e tradizioni locali: generi poetici e stroriografia (Alessandria, 2010) 255–298 Delamarre, X., ‘Ἠριδανός, le “fleuve de l’ouest”,’ Etudes Celtiques 36 (2008) 75–77 Derchain, P., ‘Les hiéroglyphes à l époque ptolémaïque’, in C. Baurain et al. (eds), Phoinikeia grammata: lire et écrire en Méditerranée (Namur, 1989) 243–256 Deshours, N., ‘La légende et le culte de Messénie ou comment forger l’identité d’une cité’, REG 106 (1993) 39–60 Detienne, M. and J.-P. Vernant (eds), La cuisine du sacrifice en pays grecque (Paris, 1979) Deubner, L., Attische Feste (Berlin, 1932) Devauchelle, D., ‘Pas d’Apis pour Sarapis!’, in A. Gasse et al. (eds), Et in Aegypto et ad Aegyptum. Recueil d’études dédiées à Jean-Claude Grenier (Montpellier, 2012) 213–225 Dickie, M.W., ‘Priestly Proclamations and Sacred Laws’, CQ 54 (2004) 579–591 Dieleman, J., ‘Claiming the Stars. Egyptian Priests Facing the Sky’, in S. Bickel and A. Loprieno (eds), Basel Egyptology Prize 1 (Basel, 2003) 277–289 Dieleman, J., ‘Stars and the Egyptian Priesthood in the Greco-Roman Period’, in S. Noegel et al. (eds), Prayer, Magic, and the Stars in the Ancient and Late Antique World (University Park, 2003) 137–153 Dieleman, J., Priests, Tongues, and Rites (Leiden, 2005) Diels, H., Parmenides (Berlin, 1897) Dieterich, A., Nekyia (Leipzig and Berlin, 1893, 19132) Dieterich, A., Eine Mithrasliturgie (Leipzig and Berlin, 19233) Diez de Velasco, F., Los caminos de la muerte (Madrid, 1995) Dignas, B., ‘Priestly Authority in the Cult of the Corybantes at Erythrae’, Epigr. Anat. 34 (2002) 29–40 Dillon, S., ‘Marble Votive Statuettes of Women from the Sanctuary of the Great Gods on Samothrace’, in Palagia and Wescoat, Samothracian Connections, 165–172  Dimitrova, N.M., Theoroi and Initiates in Samothrace: the epigraphical evidence (Princeton, 2008) Dodds, E.R. The Greeks and The Irrational (Berkeley, 1951) Dousa, T.M., ‘Imagining Isis: on Some Continuities and Discontinuities in the Image of Isis in Greek Hymns and Demotic Texts’, in K. Ryholt (ed.), Acts of the Seventh International Conference of Demotic Studies (Copenhagen, 2002) 149–184 Dowden, K., ‘Grades in the Eleusinian Mysteries’, RHR 197 (1980) 409–427 Dowden, K., ‘Geography and Direction in Metamorphoses 11’, in W. Keulen and U. Egelhaaf- Gaiser (eds), Aspects of Apuleius’ Golden Ass III: The Isis Book (Leiden, 2012) 156–167 Duffy, E., The Stripping of the Altars (New Haven, 20052) Dunand, F., ‘Les mystères égyptiens aux époques hellénistique et romaine’, in ead. et al., Mystères et syncrètismes (Paris, 1975) 12–62 Dunand, F., Isis, Mère des Dieux (Paris, 2000) Dunbabin, K., ‘Domestic Dionysus? Telete in Mosaics from Zeugma and the Late Roman Near East’, JRA 21 (2008) 193–224 Durie, E., ‘Les fonctions sacerdotales au sanctuaire de Despoina à Lykosoura-Arcadie’, Horos 2 (1984) 137–147 Ebel, E., Die Attraktivität früher christlicher Gemeinden (Tübingen, 2004) Ekroth, G., ‘Inventing Iphigeneia? On Euripides and the Cultic Construction of Brauron’, Kernos 16 (2003) 59–118 Edmonds III, R.G., ‘To sit in solemn Silence? Thronosis in Ritual, Myth, and Iconography’, AJPh 127 (2006) 347–366 Edmonds III, R.G., (ed.), The “Orphic” Gold Tablets and Greek Religion (Cambridge, 2011) Egelhaaf-Gaiser, U., ‘Exklusives Mysterium oder inszeniertes Wissen? Die ägyptischen Kulte in der Darstellung des Pausanias’, dans A. Hoffmann (ed.), Ägyptische Kulte und ihre Heiligtü- mer im Osten des Römischen Reiches (Istanbul, 2005) 259–280 Egelhaaf-Gaiser, U., ‘Des Mysten neue Kleider: Gewande(l)te Identität im Isisbuch des Apuleius’, in S. Schrenk and K. Vössing (eds), Kleidung und Identität in religiösen Kontexten der Kaiserzeit (Regensburg, 2012) 149–162 Egelhaaf-Gaiser, U., ‘“Ich war ihr steter Diener”: Kultalltag im Isis-Buch des Apuleius’, in Hattler, Imperium der Götter, 150–155 Egetmeyer, M., ‘“Sprechen Sie Golgisch?” Anmerkungen zu einer übersehenen Sprache’, in P. Carlier (ed.), Études mycéniennes 2010 (Pisa and Rome, 2012) 427–434 Eichner, H., ‘Neues zur Sprache der Stele von Lemnos (Erster Teil)’, Journal of Language Relation- ship 7 (2012) 9–3 Eichner, H., ‘Zweiter Teil’, ibid. 10 (2013) 1–42 Eitrem, S., Opferritus und Voropfer der Griechen und Römer (Kristiania, 1915) Eitrem, S., ‘Sophron und Theokrit’, Symb. Osl. 12 (1933) 10–29 Eitrem, S., ‘Ἐμβατεύω: note sur Col. 2,18’, Studia Theologica 2 (1948) 90–94 Elm, D., ‘Die Inszenierung des Betruges und seiner Entlarvung. Divination und ihre Kritiker in Lukians Schrift “Alexander oder der Lügenprophet”’, in ead. et al. (eds), Texte als Medium und Reflexion von Religion im römischen Reich (Stuttgart, 2006) 141–157 Ercoles, M. and L. Fiorentini, ‘Giocasta tra Stesicoro (PMGF 222(B)) ed Euripide (Fenicie)’, ZPE 179 (2011) 21–34 Fabiano, D., ‘“Ho fuggito il male, ho trovato il meglio”: le punizioni dei non iniziati nell’aldilà greco’, ARG 12 (2010) 149–165 Faraone, C., ‘Rushing into milk. New perspectives on the gold tablets’, in Edmonds, “Orphic” Gold Tablets, 310–330 Bibliography 215  216 Bibliography Faraone, C., ‘The Amuletic Design of the Mithraic Bull-Wounding Scene’, JRS 103 (2013) 1–21 Farnell, L.R., The Cults of the Greek States III (Oxford, 1907) Feldman, L., ‘Biblical Influence on Vergil’, in S. Secunda and S. Fine (eds), Shoshannat Yaakov (Leiden, 2012) 43–64 Ferrari, F., ‘Frustoli erranti. Per una ricostruzione di P. Derveni coll. I-III’, in Papiri filosofici. Miscellanea di Studi. VI (Florence, 2011) 39–54 Festugière, A.-J., La Révélation d’Hermès Trismégiste (Paris, 19503) Festugière, A.-J., Ėtudes de religion grecque et hellénistique (Paris, 1972) Fittschen, K., ‘Lesefrüchte III’, Boreas 34 (2011) 165–184 Flory, M., ‘The Symbolism of Laurel in Cameo Portraits of Livia’, Mem. Am. Ac. Rel. 40 (1995) 43–68 Fluck, H., Skurrile Riten in griechischen Kulten (Diss. Freiburg, 1931) Fo, A., ‘Moenia’, in EV III, 557–558 Fo, A., ‘Samotracia’, in EV III, 672 Foccardi, F., ‘Silenzio religioso e reticenze in Pausania’, in M. Ciani (ed.), Le regioni del silenzio (Padua, 1983) 79–120 Foerster, F., Christian Carl Josias Bunsen: Diplomat, Mäzen und Vordenker in Wissenschaft, Kirche und Politik (Bad Arolsen, 2001) Fontannaz, D., ‘L’entre-deux-mondes. Orphée et Eurydice sur une hydrie proto-italiote du sanc- tuaire de la source à Saturo’, Antike Kunst 51 (2008) 41–72 Ford, A., ‘Dionysus’ Many Names in Aristophanes’ Frogs’, in R. Schlesier (ed.), A Different God: Dionysus and Ancient Polytheism (Berlin and Boston, 2011) 343–355 Foucart, P., Les mystères d’Éleusis (Paris, 1914) Fowler, R.L., ‘Blood for the Ghosts: Wilamowitz in Oxford’, Syllecta Classica 20 (2009) 171–213 Fowler, R.L., Early Greek Mythography, 2 vols (Oxford, 2000–2013) Fowler, R.L., ‘Herodotos and the Early Mythographers: the case of the Kabeiroi’, in R.S. Smith and S. Trzaskoma (eds), Writing Myth (Leuven, 2013) 1–19 Foxhall, L., ‘Women’s ritual and men’s work in ancient Athens’, in R. Hawley and B. Levick (eds), Women in Antiquity: new assessments (London and New York, 1995) 97–110 Francis, E.D., ‘Mithraic Graffiti from Dura Europos’, in J. Hinnells (ed.), Mithraic Studies, 2 vols (Manchester, 1975) 2.424–445 Frazer, J.G., ‘Thesmophoria’, in Encyclopaedia Brittannica, 11th edition, vol. 26 (Cambridge, 1911) 838–840 Frazer, J.G., Balder the Beautiful = The Golden Bough VII.2 (London, 19133) Gadaleta, G., ‘La zattera di Odisseo e il culto cabirico a Tebe’, Ostraka 18 (2009) 357–375 Gagné, R., ‘Winds and Ancestors: The Physika of Orpheus’, HSCP 103 (2007) 1–24 Gagné, R., ‘Mystery Inquisitors: Performance, Authority, and Sacrilege at Eleusis’, Class. Ant. 28 (2009) 211–247 Gagné, R., Ancestral Fault in Ancient Greece (Cambridge, 2013) Gallavotti, C., ‘Empedocle’, in EV II, 216–217 Gantz, T., Early Greek Myth (Baltimore and London, 1993) Garbugino, G., ‘Flegias’, in EV II, 539–540 Garezou, M.-X., ‘Orpheus’, in LIMC 7.1 (1994) 81–105 Garezou, M.-X., ‘Orpheus’, in LIMC, Suppl. 1 (2009) 399–405 García Sánchez, M., ‘The dress and colour of Mithraism: Roman or Iranian garments?’, in S. Schrenk and K. Vössing (eds), Kleidung und Identität in religiösen Kontexten der Kaiserzeit (Regensburg, 2012) 123–134  Gaudard, F., ‘Pap. Berlin P. 8278 and Its Fragments: Testimony of the Osirian Khoiak Festival Celebration during the Ptolemaic Period’, in V.M. Lepper (ed.), Forschung in der Papyrus- sammlung (Berlin, 2012) 271–286 Gawlinski, L., ‘Andania: The Messenian Eleusis’, in I. Leventi and Ch. Mistopulou (eds), Sanctu- aries and Cults of Demeter in the Ancient Greek World (Volos, 2010) 91–109 Gawlinski, L., The Sacred Law of Andania: a new text with commentary (Berlin and New York, 2011) Gebauer, J., Pompe und Thysia. Attische Tieropferdarstellungen auf schwarz- und rotfigurigen Vasen (Münster, 2002) Gemeinhardt, P., ‘Die Patristik um 1911 in ihrem Verhältnis zur Religionsgeschichte’, Zs. Ant. Christ. 15 (2011) 75–98 Gemelli Marciano, L., ‘A chi profetizza Eraclito di Efeso? Eraclito “specialista del sacro” fra Oriente e Occidente’, in C. Riedweg (ed.), Grecia Maggiore: intrecci culturali con l’Asia nel perioo arcaico (Basel, 2009) 99–122 Geominy, W., ‘Eleusinische Priester’, in H.-U. Cain et al. (eds), Festschrift für Nikolaus Himmel- mann (Mainz, 1989) 253–264 Georgoudi, S., ‘“Ancêtres” de Sélinonte et d’ailleurs: le cas des Tritopatores’, in G. Hoffmann (ed.), Les pierres de l’offrande (Zürich, 2001) 152–163 Georgoudi, S., ‘Comment régler les theia pragmata. Pour une étude de ce qu’on appelle “lois sacrées”’, Mètis NS 8 (2010) 39–54 Georgoudi, S., ‘L’alternance de genre dans les dénominations des divinités grecques’, EuGeStA 3 (2013) 25–42 Gernet, L. and A. Boulanger, Le génie grec dans la religion, 19321 (Paris, 1970) Gertzen, T., École de Berlin und “Goldenes Zeitalter” (1882–1914) der Ägyptologie als Wissenschaft. Das Lehrer-Schüler-Verhältnis von Ebers, Erman und Sethe (Berlin and New York, 2013) Ginzburg, C., ‘Family Resemblances and Family Trees: Two Cognitive Metaphors’, Critical Inquiry 30 (2004) 537–556 Giulea, D.-A., ‘Seeing Christ through Scriptures at the Paschal Celebration: Exegesis as Mystery Performance in the Paschal Writings of Melito, Pseudo-Hippolytus, and Origen’, Orientalia Christiana Periodica 74 (2008) 27–47 Gladd, B.L., Revealing the mysterion: the use of mystery in Daniel and Second Temple Judaism with its bearing on First Corinthians (Berlin and New York, 2008) Gladigow, B., ‘Zum Makarismos des Weisen’, Hermes 95 (1967) 404–433 Gladigow, B., ‘Zur Ikonographie und Pragmatik römischer Kultbilder’, in H. Keller and N. Stau- bach (eds), Iconologia Sacra (Berlin, 1994) 9–24 Gödde, S., ‘οὔ μοι ὅσιόν ἐστι λέγειν. Zur Poetik der Leerstelle in Herodots Ägypten-Logos’, in A. Bierl et al. (eds), Literatur und Religion 2 (Berlin and New York, 2007) 41–90 Gödde, S., ‘Seligkeit und Gewalt. Die dionysische Ekstase in der griechischen Antike’, in T. Koebner (ed.), Ekstase (Munich, 2012) 10–34 Goette, H.R., ‘Römische Kinderbildnisse mit Jugendlocken’, Athen. Mitt. 104 (1989) 203–218 Gonda, J., The Vedic God Mitra (Leiden, 1972) Gordon, R., ‘Who Worshipped Mithras?’, JRA 7 (1994) 459–474 Gordon, R., Image and Value in the Greco-Roman World (Aldershot, 1996) Gordon, R., ‘Trajets de Mithra en Syrie romaine’, Topoi 11 (2001) 77–136 Gordon, R., ‘Synkretismus I’, in Der Neue Pauly 11 (2001) 1151–1155 Gordon, R., “‘Persaei sub rupibus antri”: Überlegungen zur Entstehung der Mithrasmysterien’, in Ptuj im römischen Reich/Mithraskult und seine Zeit = Archaeologia Poetovionensis 2 (Ptuj, 2001 [2002]) 289–301 Bibliography 217  218 Bibliography Gordon, R., ‘Mysterienreligion’, in RGG4 5 (2002) 1638–1640 Gordon, R., ‘Institutionalized Religious Options’, in J. Rüpke (ed.), A Companion to Roman Religion (Oxford, 2007) 392–405 Gordon, R., ‘The Roman Army and the Cult of Mithras’, in Y. Le Bohec and C. Wolff (eds), L’armée romaine et la religion sous le Haut-Empire romain (Paris, 2009) 379–450 Gordon, R., ‘The Mithraic Body: The Example of the Capua Mithraeum’, in P. Johnston and G. Casadio (eds), The Cults of Magna Graecia (Austin, 2009) 290–313; Gordon, R., ‘Magian Lessons in Natural History: Unique Animals in Graeco-Roman Natural Magic’, in J. Dijkstra et al. (eds), Myths, Martyrs and Modernity. Studies in the History of Religions in Honour of Jan N. Bremmer (Leiden, 2010) 249–269 Gordon, R., ‘Ritual and Hierarchy in the Mysteries of Mithras’, in J.A. North and S. Price (eds), The Religious History of the Roman Empire (Oxford, 2011) 325–365 (first published 2001 [2005]) Gordon, R., ‘Mithras’, in RAC 24 (2012) 964–1009 Gordon, R., ‘Mysteries’, in S. Hornblower et al. (eds), The Oxford Classical Dictionary, fourth edition (Oxford, 2012) 990–991 Gordon, R., ‘Individuality, Selfhood and Power in the Second Century: The Mystagogue as a Mediator of Religious Options’, in J. Rüpke and G. Woolf (eds), Religious Dimensions of the Self in the Second Century CE (Tübingen, 2013) 146–172 Gordon, R., ‘On Typologies and History: “Orphic Themes” in Mithraism’, in G. Sfameni Gasparro et al. (eds), Religion in the History of European Culture, 2 vols (Palermo, 2013) 2.1023–1048 Gordon, R., ‘“Glücklich ist dieser Ort... ” Mithras-Heiligtümer und Kultgeschehen‘, in Hattler, Imperium der Götter, 211–218 Gordon, R., ‘Von Cumont bis Clauss. Ein Jahrhundert Mithras-Forschung’, ibid., 237–242 Gorecki, J., ‘Die Münzbeigabe, eine mediterrane Grabsitte. Nur Fahrlohn für Charon?’, in M. Witteger and P. Fasold (eds), Des Lichtes beraubt. Totenehrung in der römischen Gräberstrasse von Mainz- Weisenau (Wiesbaden, 1995) 93–103 Gorini, G., ‘Le monete di Imbros dal santuario dei Cabiri a Lemno’, in U. Peter (ed.), Stephanos nomismatikos (Berlin, 1998) 295–300 Grabsch, J., ‘Das Mithraeum von Pons Aeni’, Bayerische Vorgeschichtsblätter 50 (1985) 355–462 Graf, F., Eleusis und die orphische Dichtung Athens (Berlin and New York, 1974) Graf, F., ‘Apollon Delphinios’, MH 36 (1979) 2–22 Graf, F., ‘Milch, Honig und Wein’, in G. Piccaluga (ed.), Perennitas. Studi in onore di Angelo Brelich (Rome, 1980) 209–221 Graf, F., Nordionische Kulte (Rome, 1985) Graf, F., “Orpheus: A Poet Among Men,” in J.N. Bremmer (ed.), Interpretations of Greek Mythology (London and New York, 19882) 80–106 Graf, F., ‘Baubo’, in Der Neue Pauly 2 (1997) 499 Graf, F., ‘Kabeiroi,’ in ibid. 6 (1999) 23–27 Graf, F., ‘Mysteria’, in ibid.8 (2000) 611–615 Graf, F., ‘Mysterien’, in ibid.8 (2000) 615–626 Graf, F., ‘Der Mysterienprozess’, in L. Burckhardt and J. Ungern-Sternberg (eds), Grosse Prozesse im antiken Athen (Munich, 2000) 114–127, 270–273 Graf, F., ‘Lesser Mysteries – not less Mysterious’, in Cosmopoulos, Greek Mysteries, 241–262 Graf, F., ‘Frauenfeste und verkehrte Welt’, in E. Klinger et al. (eds), Geschlechterdifferenz, Ritual und Religion (Würzburg, 2003) 37–51 Graf, F., ‘Mithras Liturgy and ‘Religionsgeschichtliche Schule”, MHNH 8 (2008) 59–71 Graf, F., ‘Orfeo, Eleusis y Atenas’, in Bernabé and Casadesús, Orfeo y la tradición órfica, 1.671–696  Graf, F., ‘Gods in Greek Inscriptions: some methodological questions’, in J.N. Bremmer and A. Erskine (eds), The Gods of Ancient Greece (Edinburgh, 2010) 55–80 Graf, F., ‘The Blessings of Madness’, ARG 12 (2010) 167–180 Graf, F., ‘The Kyrbantes of Erythrai’, in G. Reger et al. (eds), Studies in Greek Epigraphy and History in Honor of Stephen V. Tracy (Bordeaux, 2010) 301–309 Graf, F., ‘Baptism and Graeco-Roman Mystery Cults’, in D. Hellholm et al. (eds), Ablution, Initiation, and Baptism. Late Antiquity, Early Judaism, and Early Christianity, 3 vols (Berlin and New York, 2011) 1.101–118 Graf, F., ‘Mysteries, Baptism, and the History of Religious Studies. Some Tentative Remarks’, in F. Prescendi and Y. Volokhine (eds), Dans le laboratoire de l’historien des religions. Mélanges offerts à Philippe Borgeaud (Geneva, 2011) 91–103 Graf, F., ‘Text and Ritual: The Corpus Eschatologicum of the Orphics’, in R.G. Edmonds III (ed.), The “Orphic” Gold Tablets and Greek Religion (Cambridge, 2011) 53–67 Graf, F., and S.I. Johnston, Ritual Texts for the Afterlife (London and New York, 20132) Graf, F., and W. Wischmeyer, ‘Arkandisziplin’, in RGG4 (1998) 743–746 Gottschalk, H.B., Heraclides of Pontus (Oxford, 1980) Grafton, A., Defenders of the Text (Cambridge MA and London, 1991) Grafton, A., Words Made by Words (Cambridge MA and London, 2009) Grafton, A., and J. Weinberg, “I have always loved the Holy Tongue”. Isaac Casaubon, the Jews, and a Forgotten Chapter in Renaissance Scholarship (Cambridge MA and London, 2011) Grandjean, C. and H. Nicolet-Pierre, ‘Le décret de Lykosoura en l’honneur de Damophon et la circulation monétaire dans le Péloponnèse aux IIIe-IIe siècles avant notre ère’, Ktema 33 (2008) 129–134 Greenwalt, W., ‘Philip II and Olympias on Samothrace: A Clue to Macedonian Politics during the 360s’, in T. Howe and J. Reames (eds), Macedonian Legacies (Claremont, 2008) 79–106 Griffith, A.B., ‘Mithras, Death and Redemption in Statius, Thebaid I.719–720’, Latomus 60 (2001) 108–123 Griffith, A.B., ‘Completing the Picture: Women and the Female Principle in the Mithraic Cult’, Numen 53 (2006) 48–77 Griffith, A.B., ‘Amicitia in a Religious Context: the Setting and Social Functions of the Mithraic Cult Meal’, in M. Tamminen et al. (eds), Passages from Antiquity to the Middle Ages III: De Amicitia (Rome, 2010) 64–77 Griffith, R.D., ‘Salmoneus’ Thunder-Machine again’, Philologus 152 (2008) 143–145 Grinsell, L.V., ‘The Ferryman and His Fee: A Study in Ethnology, Archaeology, and Tradition’, Folklore 68 (1957) 257–269 Grisé, Y., Le suicide dans la Rome antique (Montréal and Paris, 1982) Guarducci, M., ‘I culti di Andania’, SMSR 10 (1934) 174–204 Guiraud, H., ‘Les fleurs du narthex’, Pallas 85 (2011) 59–65 Gustafson, M., ‘Inscripta in fronte: Penal Tattooing in Late Antiquity’, Class. Ant. 16 (1997) 79–105 Habicht, C., Pausanias’ Guide to Ancient Greece (Berkeley, Los Angeles, London, 19982) Halliwell, S., Greek Laughter (Cambridge, 2008) Hamilton, J., ‘The Church and the Language of Mystery: The First Four Centuries’, Ephem. Theol. Lovanienses 53 (1977) 479–494 Hanegraaff, W., Esotericism and the Academy (Cambridge, 2012) Hanell, K., Megarische Studien (Lund, 1934) Bibliography 219  220 Bibliography Hansen, M.H. and Th.H. Nielsen (eds), An Inventory of Archaic and Classical Poleis (Oxford, 2004) Harari, M., ‘Dionysos’, in LIMC, Suppl. 1 (2009) 171–177 Hardie, A., ‘Muses and Mysteries’, in P. Murray and P. Wilson (eds), Music and the Muses (Oxford, 2004) 11–37 Hardie, P., Virgil’s Aeneid: cosmos and imperium (Oxford, 1986) Harland, P., Associations, Synagogues, and Congregations (Minneapolis, 2003) Harrison, S.J., Apuleius: a Latin Sophist (Oxford, 2000) Harrison, T., Divinity and History: the Religion of Herodotus (Oxford, 20022) Harter-Uibopuu, K., ‘Strafklauseln und gerichtliche Kontrolle in der Mysterieninschrift von Anda- nia (IG V 1,1390)’, Dike 5 (2002) 135–159 Harvey, A.E., ‘The Use of Mystery Language in the Bible’, JThS 31 (1980) 320–336 Hattler, C. (ed.), Imperium der Götter (Karlsruhe and Darmstadt, 2013) Hawkins, S., Studies in the Language of Hipponax (Bremen, 2013) Heerma van Voss, M., ‘Osiris’, in DDD, 649–651 Heesakkers, C., ‘Te weinig koren of alleen te veel kaf? Leiden’s eerste Noordnederlandse filoloog Joannes Meursius (1579–1639)’‚ in R.J. Langelaan et al. (eds), Miro Fervore. Een bundel lezingen & artikelen over de beoefening van de klassieke wetenschappen in de zeventiende en achttiende eeuw (Leiden, 1994) 13–26 Helck, W., ‘Statuenkult’, in LÄ V (1984) 1265–1267 Held, W., ‘Funde aus Milet XIV. Ein Reiterrelief aus Milet und die Kabiren von Assesos’, Arch. Anz. 2002, 41–46 Hellmann, M.-C., ‘Le Mégaron de Lykosoura’, Ktema 33 (2008) 181–190 Hellmann, M.-C., L’architecture grecque, 2 vols (Paris, 2002–2006) Hemberg, B., Die Kabiren (Uppsala, 1950) Henderson, J., ‘Oxford Reds’ (London, 2006) Henrichs, A., ‘Die Mänaden von Milet’, ZPE 4 (1969) 223–241 Henrichs, A., ‘Megaron im Orakel des Apollon Kareios’, ZPE 4 (1969) 31–37 Henrichs, A., ‘Two Doxographical Notes: Democritus and Prodicus on Religion’, HSCP 79 (1975) 93–123 Henrichs, A., ‘Greek Maenadism from Olympias to Messalina’, HSCP 82 (1978) 121–160 Henrichs, A., ‘The Sophists and Hellenistic Religion: Prodicus as the Spiritual Father of the Isis Aretologies’, HSCP 88 (1984) 139–158 Henrichs, A., ‘“Der Glaube der Hellenen”: Religionsgeschichte als Glaubensbekenntnis und Kulturkritik’, in W.M. Calder III et al. (eds), Wilamowitz nach 50 Jahren (Darmstadt, 1985) 262–305 Henrichs, A., ‘Zur Genealogie des Musaios’, ZPE 58 (1985) 1–8 Henrichs, A., ‘Namenlosigkeit und Euphemismus: Zur Ambivalenz der chthonischen Mächte im attischen Drama’, in H. Hofmann and A. Harder (eds), Fragmenta Dramatica (Göttingen, 1991) 161–201 Henrichs, A., ‘Anonymity and Polarity: Unknown Gods and Nameless Altars at the Areopagos’, Illinois Class. Stud. 19 (1994) 27–58 Henrichs, A., ‘Der rasende Gott: Zur Psychologie des Dionysos und des Dionysischen in Mythos und Literatur’, A&A 40 (1994) 31–58 Henrichs, A., ‘Zur Perhorreszierung des Wassers der Styx bei Aischylos und Vergil’, ZPE 78 (1989) 1–29 Henrichs, A., ‘Hieroi Logoi and Hierai Bibloi: The (Un)written Margins of the Sacred in Ancient Greece’, HSCP 101 (2003) 207–266  Henrichs, A., ‘Mystika, Orphika, Dionysiaka’, in A. Bierl and W. Braungart (eds), Gewalt und Opfer: im Dialog mit Walter Burkert (Berlin and New York, 2010) 87–114 Henrichs, A., ‘Missing Pages: Papyrology, Genre, and the Greek Novel’, in D. Obbink and R. Rutherford (eds), Culture in Pieces. Essays on Ancient Texts in Honour of Peter Parsons (Oxford, 2011) 302–322 Henrichs, A., ‘Dionysos Dismembered and Restored to Life: The Earliest Evidence (OF 59 I–II)’, in M. Herrero de Jáuregui et al. (eds), Tracing Orpheus (Berlin and New York, 2011) 61–68 Hensen, A., ‘Mercurio Mithrae – Zeugnisse der Merkurverehrung im Mithraskult’, in C. Czysz et al. (eds), Provinzialrömische Forschungen: Festschrift für Günter Ulbert zum 65. Geburtstag (Espelkamp, 1995) 211–216 Herman, J. and F. Hallyn (eds), Le topos du manuscrit trouvé (Leuven, 1999) Hermary, A., ‘Dioskouroi’, in LIMC 3.1 (1986) 567–553 Hermary, A., ‘Adonis’, in LIMC, Suppl. I (Düsseldorf, 2009) 20–23 Herrero de Jáuregui, M., “Las fuentes de Clem. Alex., Protr. II 12–22: un tratado sobre los misterios y una teogonía órfica,” Emerita 75 (2007) 19–50 Herrero de Jáuregui, M., Orphism and Christianity in Late Antiquity (Berlin and New York, 2010) Herrero de Jáuregui, M., et al. (eds), Tracing Orpheus: Studies of Orphic Fragments in Honour of Alberto Bernabé (Berlin and New York, 2011) Herrmann, P., ‘Eine «pierre errante» in Samos: Kultgesetz der Korybanten’, Chiron 32 (2002) 157–172 Herrmann, P., ‘Magier in Hypaipa’, Hyperboreus 8 (2002) 364–369 Hijmans, S., Sol: the sun in the art and religions of Rome, 2 vols (Diss. Groningen, 2009). Himmelfarb, M., Tours of Hell (Philadelphia, 1983) Himmelmann, N., ‘Die Priesterschaft der Kyrbantes in Erythrai (neues Fragment von I.K. 2, 206)’, Epigraphica Anatolica 29 (1997) 117–122 Himmelmann, N., Tieropfer in der griechischen Kunst (Opladen, 1997) Hinz, V., Der Kult von Demeter und Kore auf Sizilien und in der Magna Graecia (Wiesbaden, 1998) Hösle, V., ‘The Search for the Orient in German Idealism’, Zs. Deutsch. Morgenl. Gesellsch. 163 (2013) 431–454 Holl, K., Gesammelte Aufsätze zur Kirchengeschichte, 3 vols (Tübingen, 1928–1932) Hollmann, A., ‘A Curse Tablet from the Circus at Antioch’, ZPE 145 (2003) 67–82 Holloway, R., ‘An Unpublished Terracotta from the Malophoros Sanctuary at Selinus’, in R. Einicke et al (eds), Zurück zum Gegenstand. Festschrift für Andreas E. Furtwängler, 2 vols (Langenweissbach, 2009) 1.263–268 Horn, H.G., Mysteriensymbolik auf dem Kölner Dionysosmosaik (Bonn, 1972) Hornblower, S., ‘Personal Names and the Study of the Ancient Greek Historians’, in idem and E. Matthews (eds), Greek Personal Names (Oxford, 2000) 129–148 Hornung, E., ‘Altägyptische Wurzeln der Isismysterien’, in C. Berger et al. (eds), Hommages à Jean Leclant, 3 vols (Cairo, 1994) 3.287–293 Hornung, E., Das esoterische Ägypten (Munich, 1999) Horsfall, N., Virgilio: l’epopea in alambicco (Naples, 1991) Horsfall, N., ‘Odoratum lauris nemus (Virgil, Aeneid 6.658)’, Scripta Class. Israel. 12 (1993) 156–158 Horsfall, N., ‘P. Bonon.4 and Virgil, Aen.6, yet again’, ZPE 96 (1993) 17–18 Horsfall, N., (ed.), A Companion to the Study of Virgil (Leiden, 20002) Horsfall, N., ‘Virgil and the Jews’, Vergilius 58 (2012) 67–80 Horst, P.W. van der, Hellenism, Judaism, Christianity: essays on their interaction (Leuven, 1998) Bibliography 221  222 Bibliography Hose, M., ‘Die Erfindung des Experten. Über Sophisten und ihr Auftreten’, in T. Fuhrer and A.-B. Renger (eds), Performanz von Wissen (Heidelberg, 2012) 29–47 Huld-Zetsche, I., Der Mithraskult in Mainz und das Mithräum am Ballplatz (Mainz, 2008) Hultgård, Å., ‘Remarques sur les repas cultuels dans le Mithriacisme’, in Ch. Grappe (ed.), Le repas de dieu (Tübingen, 2004) 299–324 Humphreys, S.C., The Strangeness of Gods (Oxford, 2004) Hunter, D.G., ‘The significance of Ambrosiaster’, J. Early Christ. Stud. 17 (2009) 1–26 Hunter, F., ‘Kastell Inveresk: Leibwächter, geköpfte Tote und Mysterienkulte in Britannien’, Der Limes 7.1 (2013) 14–21 Hunter, R., The Argonautica of Apollonius: literary studies (Cambridge, 1993) Hutton, W., Describing Greece. Landscape and Literature in the Periegesis of Pausanias (Cam- bridge, 2005) Ilieva, P., ‘The Sessile Kantharos of the Archaic Northeast Aegean Ceramic Assemblage: the Anatolian Connection’, Studia Troica 19 (2011) 179–203 Immisch, O., ‘Kureten und Korybanten’, in W.H. Roscher (ed.), Ausführliches Lexikon der grie- chischen und römischen Mythologie II.1 (Leipzig, 1890–97) 1587–1628 Ipikçioğlu, B. and Ch. Schuler. ‘Ein Tempel für die Dioskuren und Helena’, Anzeiger der philoso- phisch-historischen Klasse 146.2 (2011) 39–59 Işik, C., ‘Demeter at Kaunos’, in Agathos daimon (Athens and París, 2000) 229–240 Jacob, C., Arkandisziplin, Allegorese, Mystagogie (Frankfurt, 1990) Jaccottet, A.-F., Choisir Dionysos. Les associations dionysiaques ou la face cachée du diony- sisme, 2 vols (Zürich, 2003) Jaccottet, A.-F. ‘Les mystères dionysiaques à l’époque romaine’, Annuaire de l’Ecole Pratique des Hautes Etudes. Section des sciences religieuses 114 (2005–2006) 235–239 Jaccottet, A.-F., ‘Un dieu, plusieurs mystères? Les différents visages des mystères dionysiaques’, in C. Bonnet et al. (eds), Religions orientales – culti misterici (Stuttgart, 2006) 219–230 Jaccottet, A.-F., ‘Les Cabires. Entre assimilation et mise en scène de l’altérité’, in C. Bonnet et al. (eds), Les représentations des dieux des autres (Palermo, 2011) 1–16 Jaccottet, A.-F., ‘Integrierte Andersartigkeit: die Rolle der dionysischen Vereine’, in Schlesier, A Different God?, 413–431 Jackson, H.-M., ‘The Meaning and Function of the Leontocephaline in Roman Mithraism’, Numen 32 (1985) 17–45 Jacoby, F., Kleine philologische Schriften I (Berlin, 1961) Jameson, M., ‘Notes on the Sacrificial Calendar from Erchia’, BCH 89 (1965) 154–172 Jameson, M., et al., A lex sacra from Selinous (Durham NC, 1993) Janda, M., Eleusis. Das indogermanische Erbe der Mysterien (Innsbruck, 2000) Janko, R., ‘Reconstructing (again) the Opening of the Derveni Papyrus’, ZPE 166 (2008) 37–51 Jeanmaire, H., ‘Le traitement de la mania dans les “mystères” de Dionysos et des Corybantes’, Journal de Psychologie 46 (1949) 64–82 Jeanmaire, H., Dionysos (Paris, 1951) Jiménez San Cristóbal, A., ‘The Meaning of bakchos and bakcheuein in Orphism’, in G. Casadio and P. Johnston (eds), Mystic Cults in Magna Graecia (Austin, 2009) 46–60 Jiménez San Cristóbal, A., ‘Iacchus in Plutarch’, in L. Roig Lanzillotta and I. Muñoz Gallarte (eds), Plutarch in the Religious and Philosophical Discourse of Late Antiquity (Leiden, 2012) 125–135 Jiménez San Cristóbal, A., ‘The Sophoclean Dionysos’, in A. Bernabé et al. (eds), Redefining Dionysos (Berlin and Boston, 2013) 272–300  Jördens, A., ‘IG II2 1682 und die Baugeschichte des eleusinischen Telesterion im 4. Jh. v. Chr.’, Klio 81 (1999) 359–391 Johnson, D.M., ‘Hesiod’s Descriptions of Tartarus (Theogony 721–819)’, Phoenix 53 (1999) 8–28 Johnston, S.I., Hekate Soteira (Atlanta, 1990) Johnston, S.I., Restless Dead (Berkeley, Los Angeles, London, 1999) Johnston, S.I., ‘Mysteries’, in ead. (ed.), Religions of the Ancient World (Cambridge MA and London, 2004) 98–111 Johnston, S.I., ‘Demeter in Hermione: Sacrifice and the Polyvalence of Ritual’, Arethusa 45 (2012) 211–241 Johnston, S.I., and T. McNiven, ‘Dionysos and the Underworld in Toledo’, MH 53 (1996) 25–36 Jones, C.P., Culture and Society in Lucian (Cambridge Mass., 1986) Jones, C.P., ‘Stigma: Tattooing and Branding in Graeco-Roman Antiquity’, JRS 77 (1987) 139–155 Jones, C.P., ‘Processional Colors’, in B. Bergmann and C. Kondoleon (eds), The Art of Ancient Spectacle (Washington, D.C., 1999) 247–257 Jones, C.P., ‘Diodoros Pasparos Revisited, Chiron 30 (2000) 1–14 Jones, C.P., ‘Pausanias and his Guides’, in S. Alcock et al. (eds), Pausanias: Travel and Memory in Roman Greece (Oxford, 2001) 33–39 Jones, C.P., ‘Epigraphica’, ZPE 139 (2002) 108–116 Jones, C.P., New Heroes in Antiquity: from Achilles to Antinoos (Cambridge MA and London, 2010) Jong, A. de, ‘A New Syrian Mithraic Tauroctony’, Bulletin of the Asia Institute, NS 11 (1997) 53–63 Jong, K.H.E. de, Das antike Mysterienwesen in religionsgeschichtlicher, ethnologischer und psychologischer Beleuchtung (Leiden, 1909, 19192) Jourdan, F., Poème judéo-hellénistique attribué à Orphée: production juive et réception chré- tienne (Paris 2010) Jourdan, F., ‘Orpheus/Orphik’, in RAC 26 (2014) 576–613 Kane, J.P., ‘The Mithraic Cult-meal’, in J. Hinnells (ed.), Mithraic Studies, 2 vols (Manchester, 1975) 1.313–351 Kany, R., ‘Der Lukanische Bericht von Tod und Auferstehung Jesu aus der Sicht eines hellenis- tischen Romanlesers’, Novum Testamentum 28 (1986) 75–90 Kearns, E., The Heroes of Attica (London, 1989) Kern, O., ‘Die boiotischen Kabiren’, Hermes 25 (1890) 1–16 Kern, O., ‘Kabeiros und Kabiren’, in RE 10 (1917) 1399–1450, with Nachtrag in RE 16.2 (1935) 1275–1279 Kindt, J., Rethinking Greek Religion (Cambridge, 2012) Kinzig, W., ‘Glaubensbekenntnis und Entwicklung des Kirchenjahres’, in idem et al. (eds), Liturgie und Ritual in der Alten Kirche (Leuven, 2011) 3–41 Kippenberg, H., Die vorderasiatischen Erlösungsreligionen in ihrem Zusammenhang mit der antiken Stadtherrschaft (Stuttgart, 1991) Kirchner, R., ‘Die Mysterien der Rhetorik. Zur Mysterienmetapher in rhetoriktheoretischen Tex- ten’, RhM 148 (2005) 165–180 Klauser, T., Gesammelte Arbeiten zur Liturgiegeschichte, Kirchengeschichte und christlichen Archäologie, ed. E. Dassmann = JAC Erg. 3 (Münster, 1974) Kleibl, K., Iseion. Raumgestaltung und Kultpraxis in den Heiligtümern gräco-ägyptischer Götter im Mittelmeerraum (Worms, 2009) Klenner, I., ‘Breaking News! Meldungen aus der Welt des Mithras’, in P. Jung (ed.), Utere felix vivas. Festschrift für Jürgen Oldenstein (Bonn, 2012) 113–127 Bibliography 223  224 Bibliography Klingenberg, A., ‘Die “Iranische Diaspora” – Kontext, Charakter und Auswirkung persischer Einwanderung nach Kleinasien’, in K. Geus et al. (eds), Mobilität in den Kulturen der antiken Mittelmeerwelt (Stuttgart, 2014) Klöckner, A., ‘Votive als Gegenstände des Rituals – Votive als Bilder von Ritualen: Das Beispiel der griechischen Weihreliefs’, in J. Mylonopoulos and H. Roeder (eds), Archäologie und Ritual. Auf der Suche nach der rituellen Handlung in den antiken Kulturen Ägyptens und Griechenlands (Vienna, 2006) 139–152 Klöckner, A., ‘Women’s Affairs? On a Group of Attic Votive Reliefs with Unusual Decoration’, in J. Dijkstra et al. (eds), Myths, Martyrs, and Modernity: Studies in the History of Religions in Honour of Jan N. Bremmer (Leiden, 2010) 179–191 Klöckner, A., ‘Mithras und das Mahl der Männer. Götterbild, Ritual und sakraler Raum in einem römischen “Mysterienkult”’, in U. Egelhaaf-Gaiser et al. (eds), Kultur der Antike (Berlin, 2011) 200–225 Knauer, G.N., Die Aeneis und Homer (Göttingen, 1964) Knell, H., ‘Der Tempel der Demeter’, Athen. Mitt. 98 (1983) 113–147 Knittlmayer, B. et al., ‘Kekrops’, in LIMC VI.1 (1992) 1084–1091 Koenen, L., ‘Egyptian Influence in Tibullus’, Illinois Class. Stud. 1 (1976) 127–159 Koortbojian, M., Myth, Meaning and Memory on Roman Sarcophagi (Berkeley, Los Angeles, London, 1995) Kossatz-Deissmann, A., ‘Semele’, in LIMC VII.1 (1994) 718–726 Kossatz-Deissmann, A., ‘Philammon’, in LIMC VIII.1 (1997) 982 Kossatz-Deissmann, A., ‘Semele’, in LIMC, Suppl. 1 (2009) 448–450 Kowalzig, B., ‘Mapping out Communitas: Performances of Theōria in their Sacred and Political Context’, in J. Elsner and I. Rutherford (eds), Pilgrimage in Graeco-Roman and Early Chris- tian Antiquity: Seeing the Gods (Oxford, 2007) 41–72 Kourouniotes, K., ‘To en Lukosoura Megaron tês Despoinês’, ArchEph 1912, 142–161 Krauskopf, I., ‘kiste, cista’, in ThesCRA 5 (2005) 274–278 Krauskopf, I., ‘liknon’, in ibid., 278–283 Krauskopf, I., ‘Plemochoe’, in ThesCRA 5 (2006) 252–255 Krech, V., Wissenschaft und Religion. Studien zur Geschichte der Religionsforschung in Deutsch- land 1871 bis 1933 (Tübingen, 2002) Kreuzer, S. et al. (ed.), Die Septuaginta – Entstehung, Sprache, Geschichte (Tübingen, 2012) Kroesen, J., ‘Squints in Nederland: Definitie, typering en inventarisatie’, Jaarboek voor liturgie- onderzoek 22 (2006) 195–216 Kroll, J.H., The Greek Coins (Princeton, 1993) Kron, U., ‘Kultmahle im Heraion von Samos archaischer Zeit’, in R. Hägg et al. (eds), Early Greek Cult Practice (Stockholm, 1988) 135–148 Kron, U., ‘Frauenfeste in Demeterheiligtümern: das Thesmophorion von Bitalemi’, Arch. Anz. 1992, 611–650 Kron, U., U. Kron, ‘Heilige Steine’, in H. Froning et al. (eds), Kotinos. Festschrift für Erika Simon (Mainz, 1992) 56–70 Kuijper, D., ‘Phlegyas admonitor’, Mnemosyne IV 16 (1963) 162–170 Kytzler, B. et al. (eds), Eduard Norden (1868–1941) (Stuttgart, 1994) Lada-Richards, I., Initiating Dionysus: Ritual and Theatre in Aristophanes’ Frogs (Oxford, 1999) Lagona, S., ‘Cibele e Iside a Kyme Eolica’, in H. Krinzinger (ed.), Die Ägais und das Westliche Mittelmeer (Vienna, 2000)  Lamberterie, Ch. de, ‘Grec, phrygien, arménien: des anciens aux modernes’, J. des Savants 2013, 3–69 Lampe, P., ‘Paulinos Mystes’, in H.M. Schellenberg et al. (eds), A Roman Miscellany. Essays in Honour of Anthony R. Birley on his Seventieth Birthday (Gdansk, 2008) 49–52 Lannoy, A., Het christelijke mysterie: de relatie tussen het vroege christendom en de heidense mysterieculten in het denken van Alfred Loisy en Franz Cumont, in de context van de modernistische crisis (Diss. Ghent, 2012) Lannoy, A., ‘St Paul in the early 20th century history of religions. “The mystic of Tarsus” and the pagan mystery cults after the correspondence of Franz Cumont and Alfred Loisy’, ZRGG 64 (2012) 222–239 Lannoy, A., and D. Praet (eds), The Christian Mystery. Early Christianity and the Pagan Mystery Cults in the Work of Franz Cumont and in the History of Scholarship, forthcoming. Latte, K., Kleine Schriften (Munich, 1968) Latteur, O., ‘La diffusion du culte de Mithra dans les provinces danubiennes: l’example de la Pannonie Inférieure’, LEC 78 (2010) 187–214 Laumonier, A., Les cultes indigènes en Carie (Paris, 1958) Lease, G., ‘Mithraism and Christianity: Borrowings and Transformations’, in ANRW 2.23.2 (1980) 1306–1032 Lechner, Th., ‘Rhetorik und Ritual. Platonische Mysterienanalogien im Protreptikos des Clemens von Alexandrien‘, in F.R. Prostmeier (ed.), Frühchristentum und Kultur (Freiburg, 2007) 183–222 LeGlay, M., ‘La dexiôsis dans les Mystères de Mithra’, in Duchesne-Guillemin, Études mithria- ques, 279–303 Lehmann, K. and D. Spittle, Samothrace: Excavations Conducted by the Institute of Fine Arts of New York University, Vol. 4.2 The Altar Court (New York, 1964) Lehmann, K. and D. Spittle, Samothrace: A Guide to the Excavations and the Museum, rev. J.R. McCredie (Thessalonike, 19986) Lehmann, Ph.W. and D. Spittle, Samothrace V (Princeton, 1982) Lentini, M.C., ‘Baubò a Gela’, BABesch 80 (2005) 213–215 Leone, R., ‘Tra Lemno e Samotracia: il santuario degli dei Cabiri di Chloi’, ASAA 88 (2010) 273–280 Leonhard, C. and B. Eckhardt, ‘Mahl V (Kultmahl)’, in RAC 23 (2009) 1012–1105 Lesky, A., Gesammelte Schriften (Munich and Berne, 1966) Levaniouk, O., ‘The Toys of Dionysos’, HSCP 103 (2007) 165–2002 Leventi, I., ‘The Mondragone Relief Revisited: Eleusinian Cult Iconography in Campania’, Hesper- ia 76 (2007) 107–141 Lévêque, P., ‘Olbios et la felicité des initiés’, in L. Hadermann-Misguich and G. Raepsaet (eds), Rayonnement grec: hommages à Ch. Delvoye (Brussels, 1982) 113–126 Lévy, E. and J. Marcadé, ‘Au musée de Lycosoura’, BCH 96 (1972) 967–1004 Ligt, L. de and P.W. de Neeve, ‘Ancient Periodic Markets: Festivals and Fairs’, Athenaeum 66 (1988) 391–416 Lightfoot, J., The Sibylline Oracles (Oxford, 2007) Lincoln, B., ‘The Ferryman of the Dead’, J. Indo-European Stud. 8 (1980) 41–59 Linderski, J., ‘Agnes Kirsopp Michels and the Religio’, Class. J. 92 (1997) 323–345 Lindner, R., ‘Kouretes, Korybantes’, in LIMC VIII.1 (1997) 736–741 Linforth, I.M., Studies in Herodotus and Plato, ed. L. Tarán (New York and London, 1987) Bibliography 225  226 Bibliography Lissarrague, F., ‘Publicity and performance. Kalos inscriptions in Attic vase-painting’, in S. Gold- hill and R. Osborne (eds), Performance Culture and Athenian Democracy (Cambridge, 1999) 359–373 Lissarrague, F., La cité des satyres (Paris, 2013) Livrea, E., ‘Il Giambo IX di Callimaco’, ZPE 179 (2011) 84–88 Lloyd-Jones, H., Greek Epic, Lyric, and Tragedy (Oxford, 1990) Lobeck, C.A., Aglaophamus sive de theologiae mysticae graecorum causis, libri tres, 2 vols (Königsberg, 1829) Loisy, A., Les mystères païens et le mystère chrétien (Paris, 1919) Lossau, M., ‘Christian August Lobeck (1781–1860)’, in D. Rauschning and D. von Nerée (eds), Die Albertus-Universität zu Königsberg und ihre Professoren (Berlin, 1995) 283–293 Lowe, N.J., ‘Thesmophoria and Haloa: myth, physics and mysteries’, in S. Blundell and M. Williamson (eds), The Sacred and the Feminine in Ancient Greece (London and New York, 1998) 149–173 Lubotsky, A., ‘The Old Persian Month Name viyax(a)na-, Avestan viiāx(a)na- ‘eloquent, bragging’ and Ossetic Festivals’, in V. Sadovski and D. Stifter (eds), Iranistische und Indogermanistische Beiträge in memoriam Jochem Schindler (1944–1994) (Vienna, 2012) 95–106 Luck, G., Ancient Pathways and Hidden Pursuits (Ann Arbor, 2000) Lüdemann, G. and A. Özen, ‘Religionsgeschichtliche Schule’, in TRE 28 (1997) 618–624 Lüdemann, G. and M. Schröder, Die religionsgeschichtliche Schule in Göttingen (Göttingen, 1987) Lulli, L., ‘La lingua del papiro di Derveni. Interrogativi ancora irrisolti’, in Papiri filosofici. Miscellanea di Studi. VI (Florence, 2011) 91–104 Lumpe, A., ‘Elementum’, in RAC 4 (1959) 1073–1100 Luraghi, N., The Ancient Messenians (Cambridge, 2008) Mace, S., ‘Utopian and Erotic Fusion in a New Elegy by Simonides (22 West2)’, ZPE 113 (1996) 233–247 Macleod, C., Collected Essays (Oxford, 1983) MacMullen, R., Paganism in the Roman Empire (New Haven and London, 1981) Maischberger, M., ‘Der Dionysos-Tempel auf der Theaterterrasse’, in R. Grüssinger (ed.), Perga- mon: Panorama der antiken Metropole (Berlin, 2011) 242–247 Malaise, M., ‘Contenu et effets de l’initiation isiaque’, Ant. Class. 50 (1981) 483–498 Malaise, M., ‘Les caractéristiques et la question des antécédents de l’initiation isiaque’, in J. Ries (ed.), Les rites d’initiation (Louvain-la-Neuve, 1986) 355–362 Mansfeld, J., Studies in the Historiography of Greek Philosophy (Assen, 1990) Mantzoulinou-Richards, E., ‘Demeter Malophoros: The Divine Sheep-Bringer’, Ancient World 13 (1986) 15–21 Marcadé, J., ‘À propos du groupe cultuel de Lykosoura’, Ktema 33 (2008) 111–116 Marchand, F., ‘Rencontres onomastiques au carrefour de l’Eubée et de la Béotie’, in N. Badoud (ed.), Philologos Dionysios (Geneva, 2011) 343–376 Marchand, S., German Orientalism in the Age of Empire (Washington DC and Cambridge, 2009) Marconi, C., ‘Choroi, Theōriai and International Ambitions: The Hall of Choral Dancers and its Frieze’, in Palagia and Wescoat, Samothracian Connections, 106–135 Marconi, C., ‘Entering the Sanctuary of the Great Gods at Samothrace’, communication to the Archaeological Institute of America (AIA) Meeting, Seattle 2013 Marconi, C., ‘Skopas in Samothrace’, forthcoming.  Mari, M., ‘Gli studi sul santuario e i culti di Samotracia: prospettive e problemi’, in S. Ribichini et al. (eds), La questione delle influenze vicino-orientali sulla religione greca (Rome, 2001) 155–167 Markschies, C., ‘Synkretismus. V. Kirchengeschichtlich’, in TRE 32 (2001) 538–552 Marsh, H.G., ‘The Use of mystêrion in the Writings of Clement of Alexandria’, JThS 37 (1936) 64–80 Martens, M. and G. De Boe, ‘Bibliograpy of Mithraic Studies’, in eid. (eds), Roman Mithraism. The Evidence of the Small Finds (Tienen, 2004) 363–385 Martin, A., ‘Empédocle, Fr. 142 D.-K. Nouveau regard sur un papyrus d’Herculaneum’, Cronache Ercolanesi 33 (2003) 43–52 Martin, A., and O. Primavesi, L’Empédocle de Strasbourg (Berlin and New York, 1999) Martin, G., Divine Talk (Oxford, 2009) Masaracchia, A., ‘Orfeo e gli “Orfici” in Platone’, in idem (ed.), Orfeo e l’Orfismo (Rome, 1993) 173–203 Masaracchia, A., Riflessioni sull’antico (Pisa and Rome, 1998) Masciadri, V., Eine Insel im Meer der Geschichten. Untersuchungen zu Mythen aus Lemnos (Stuttgart, 2008) Masseria, C., ‘Una piccola storia di insolita devozione: Baubo a Gela’, Ostraka 12 (2003) 177–195 Maxwell-Stuart, P.G., ‘Myrtle and the Eleusinian Mysteries’, Wiener Studien 85 (1972) 145–161 Mazurek, L., ‘Reconsidering the role of Egyptianizing material culture in Hellenistic and Roman Greece’, JRA 26 (2013) 503–512 McCredie, J., ‘Samothrace: Preliminary Report on the Campaigns of 1965–1967’, Hesperia 37 (1968) 200–234 McCredie, J., et al., Samothrace, Vol. 7, The Rotunda of Arsinoe, Part I: Text (Princeton, 1992) Meadows, A., ‘The Closed Currency System of the Attalid Kingdom’, in P. Thonemann (ed.), Attalid Asia Minor: Money, International Relations, and the State (Oxford, 2013) 149–205 Megino Rodríguez, C., Orfeo y el Orfismo en la poesía de Empédocles (Madrid, 2005) Mensching, E., Nugae zur Philologie-Geschichte, 14 vols (Berlin, 1987–2004) Merkelbach, R., Mithras (Königstein, 1984) Merkelbach, R., Die Unschuldserklärungen und Beichten im ägyptischen Totenbuch, in der römischen Elegie und im antiken Roman (Giessen, 1987) Merkelbach, R., Isis Regina – Zeus Sarapis (Stuttgart and Leipzig, 1995) Merkt, A., ‘Symbolum. Historische Bedeutung und patristische Deutung des Bekenntnisnamens’, Römische Quartalschrift 96 (2001) 1–36 Mestuzini, A., ‘Salmoneo’, in EV IV, 663–666 Mettinger, T., The Riddle of Resurrection: Dying and Rising Gods in the Ancient Near East (Stock- holm, 2001) Meuli, K., Gesammelte Schriften, 2 vols (Basel and Stuttgart, 1975) Meyer, E., Ursprung und Anfänge des Christentums, 3 vols (Stuttgart and Berlin, 1921–1923) Michels, A.K., ‘The Golden Bough of Plato’, Am. J. Philol. 66 (1945) 59–63 Mikhail, L.B., ‘The Festival of Sokar: An Episode of the Osirian Khoiak Festival’, Göttinger Miszellen 82 (1994) 25–44 Miles, M.M., The City Eleusinion (Princeton, 1998) Miles, M.M., ‘Entering Demeter’s Gateway: the Roman Propylon in the City Eleusinion’, in B.D. Wescoat and R.G. Ousterhout (eds), Architecture of the Sacred (Cambridge, 2012) 114–151 Miro, E. De, ‘Thesmophoria di Sicilia’, in C.A. di Stefano (ed.), Demetra (Pisa and Rome, 2008) 47–92 Bibliography 227  228 Bibliography Mitchell, A.G., Greek vase-painting and the origins of visual humour (Cambridge, 2009) Mitchell, S., ‘Iranian Names and the Presence of Persians in the Religious Sanctuaries of Asia Minor’, in E. Matthews (ed.), Old and New Worlds in Greek Onomastics (Oxford, 2007) 151–171 Mitchell, S., and P. Van Nuffelen (eds), Monotheism between Pagans and Christians in Late Antiquity (Leuven, 2010) Mitchell, S., and P. Van Nuffelen (eds), One God: Pagan Monotheism in the Roman Empire (Cambridge, 2010) Mitthof, F., ‘Der Vorstand der Kultgemeinden des Mithras: Eine Sammlung und Untersuchung der inschriftlichen Zeugnisse’, Klio 74 (1992) 275–290 Mitsopoulou, C., ‘De Nouveaux Kernoi pour Kernos... Réévaluation et mise à jour de la recherche sur les vases de culte éleusiniens’, Kernos 23 (2010) 145–178 Möllendorff, P. von, Auf der Suche nach der verlogenen Wahrheit. Lukians Wahre Geschichten (Tübingen, 2000) Mohrmann, C., Études sur le latin des chrétiens I (Rome, 19612) Molyviati-Toptsis, U., ‘Vergil’s Elysium and the Orphic-Pythagorean Ideas of After-Life, Mnemo- syne IV 47 (1994) 33–46 Moormann, E.M., Divine Interiors. Mural Paintings in Greek and Roman Sanctuaries (Amsterdam, 2011) 163–183 Mommsen, A. Heortologie (Leipzig, 1864) Mommsen, A., Feste der Stadt Athen im Altertum (Leipzig, 1898) Monaco, A. Lo, Il crepuscolo degli dei d’Achaia (Rome, 2009) Montel, S., ‘Scénographies sculptées et presence divine’, in Ph. Borgeaud and D. Fabiano (eds), Perception et construction du divin dans l’Antiquité (Geneva, 2013) 121–145 Moore, M.B., Attic Red-Figured and White-Ground Pottery (Princeton, 1997) Moraw, S., Die Mänade in der attischen Vasenmalerei des 6. und 5. Jahrhunderts v. Chr. (Mainz, 1998) Morizot, Y., ‘La draperie de Despoina’, Ktema 33 (2008) 201–209 Motte, A., ‘Silence et secret dans les mystères d’Éleusis’, in J. Ries and H. Limet (eds), Les rites d’initiation (Louvain-la-Neuve, 1986) 317–334 Motte, A., ‘Nuit et lumière dans les mystères d’Éleusis’, in J. Ries and Ch.M. Ternes (eds), Symbolisme et expérience de la lumière dans les grandes religions (Turnhout, 2002) 91–104 Motte, A., and V. Pirenne-Delforge, ‘Aperçu des significations de orgia’, Kernos 5 (1992) 119–140 Müller, H.-P., ‘Sterbende und auferstehende Vegetationsgötter?’, Theol. Zs. 53 (1997) 74–82 Müller, H.-P., ‘Die Geschichte der phönizischen und punischen Religion’, J. Semitic Stud. 44 (1999) 17–33 Mueller-Jourdan, P., ‘Mystagogie’, in RAC 25 (2013) 404–422 Müri, W., Griechische Studien (Basle, 1976) Müth, S., Eigene Wege: Topographie und Stadtplan von Messene in spätklassisch-hellenistischer Zeit (Rahden, 2007) Muller, A., ‘Megarika’, BCH 104 (1980) 83–92 Mulsow, M. (ed.), Das Ende des Hermetismus (Tübingen, 2002) Mulsow, M. (ed.), Prekäres Wissen: eine andere Ideengeschichte der Frühen Neuzeit (Berlin, 2012) Mulsow, M. (ed.), ‘Michael Hißmann und Christoph Meiners über die eleusinischen Mysterien’, in H.F. Klemme et al. (eds), Michael Hißmann (1752–1784). Ein materialistischer Philosoph der deutschen Aufklärung (Berlin, 2012) 147–156  Musti, D., ‘Aspetti della religione dei Cabiri’, in S. Ribichini et al. (eds), La questione delle influenze vicino-orientali sulla religione greca (Rome, 2001) 141–154 Mylonas, G.E., Eleusis and the Eleusinian Mysteries (Princeton, 1961) Mylonopoulos, J., ‘Natur als Heiligtum – Natur im Heiligtum’, ARG 10 (2008) 45–76 Nagy, L., ‘Mithram esse coronam suam. Tertullian und die Einweihung des Miles in den Mithras- Mysterien’, in Á. Szabó et al. (eds), Cultus deorum, 3 vols (Pécs, 2008) 2.183–202 Nauta, R., Poetry for Patrons (Leiden, 2002) Nauta, R., ‘Dido en Aeneas in de onderwereld’, Lampas 44 (2011) 53–71 Nelis, D., Vergil’s Aeneid and the Argonautica of Apollonius Rhodius (Leeds, 2001) Nemeti, S., ‘Planets, grades and soteriology in Dacian Mithraism’, Acta Musei Napocensis 41–42 (2004–05) 107–124 Neri, I., ‘Mithra petrogenito. Origine iconografica e aspetti cultuali della nascita dalla pietra’, Ostraka 9 (2000) 227–245 Nestori, A., ‘L’acqua nel fonte battesimale’, in Studi in memoria di Giuseppe Bovini, 2 vols (Ravenna, 1989) 2.419–427 Neugebauer-Wölk, M. (ed.), Aufklärung und Esoterik (Hamburg, 1999) Neuhausen, K.A., ‘Aus dem wissenschaftlichen Nachlass Franz Bücheler’s (I): Eduard Nordens Briefe an Bücheler (1888–1908)’, in J.P. Clausen (ed.), Iubilet cum Bonna Rhenus. Festschrift zum 150jährigen Bestehen des Bonner Kreises (Berlin 2004) 1–39 Nilsson, M.P., Griechische Feste (Leipzig, 1906) Nilsson, M.P., Geschichte der griechischen Religion, 2 vols (Munich, 19612–19673) Nipperdey, T., Religion im Umbruch: Deutschland 1870–1914 (Munich, 1988) Nisbet, R.G.M., Collected Papers on Latin Literature (Oxford, 1995) Noack, F., Eleusis: Die baugeschichtliche Entwicklung des Heiligtumes, 2 vols (Berlin, 1927) Nock, A.D., Conversion (Oxford, 1933) Nock, A.D., Essays on Religion and the Ancient World, ed. Z. Stewart, 2 vols (Oxford, 1972) Noegel, S. et al., (eds), Prayer, Magic, and the Stars in the Ancient and Late Antique World (University Park, 2003) 1–17 Norden, E., Die Geburt des Kindes (Stuttgart, 1924) Norden, E., Kleine Schriften (Berlin, 1966) Nordquist, G.C., ‘Instrumental Music in Representations of Greek Cult’, in R. Hägg (ed), The Icono- graphy of Greek Cult in the Archaic and Classical Periods (Athens and Leuven, 1992) 143–168 North, J., ‘Gender and Cult in the Roman West: Mithras, Isis, Attis’, in E. Hemelrijk and G. Woolf (eds), Women and the Roman City in the Latin West (Leiden, 2013) 109–127 North, J., ‘Power and its Redefinitions: the Vicissitudes of Attis’, in Bricault and Bonnet, Panthée, 279–292 Nuffelen, P. Van, ‘Varro’s Divine Antiquities: Roman Religion as an Image of Truth’, CPh 105 (2010) 162–188 Nuffelen, P. Van, Rethinking the Gods: Philosophical Readings of Religion in the Post-Hellenistic Period (Cambridge, 2011) Nuttall, A.D., Dead from the Waist Down (New Haven and London, 2003) Oakley, J.H., Picturing death in classical Athens (Cambridge, 2004) Obbink, D., ‘A Quotation of the Derveni Papyrus in Philodemus’ On Piety’, Cronache Ercolanesi 24 (1994) 110–135 Obbink, D., ‘Poetry and Performance in the Orphic Gold Leaves’, in Edmonds, “Orphic” Gold Tablets, 291–309 Bibliography 229  230 Bibliography O’Connell, P., ‘Hyperides and Epopteia: A New Fragment of the Defense of Phryne’, GRBS 53 (2013) 90–116 Oettinger, N., Die Stammbildung des hethitischen Verbums (Nürnberg, 1979) Oettinger, N., and G. Wilhelm, ‘Mitra, Mithra’, in Reallexikon der Assyriologie 8 (Berlin and New York, 1993–1997) 284–286 Ohlemutz, E., Kulte und Heiligtümer der Götter in Pergamon (Würzburg, 1940) Olmos, R., ‘Las imágenes de un Orfeo fugitivo y ubicuo’, in Bernabé and Casadesús, Orfeo y la tradición órfica, 1.137–177 Osborne, R., ‘Women and Sacrifice in Classical Greece’, CQ 43 (1993), 392–405, reprinted in Buxton, Oxford Readings, 294–313 Otto, B., ‘Athena und die Kreuzfackel. Zwei Bronzemünzen aus dem Demeter-Heiligtum von Herakleia in Lukanien’, in R. Einicke et al (eds), Zurück zum Gegenstand. Festschrift für Andreas E. Furtwängler, 2 vols (Langenweissbach, 2009) 2.373–381 Pafford, I., ‘IG I3 6 and the Aparche of Grain?’, ZPE 177 (2011) 75–78 Paillier, J.-M, Bacchus: figures et pouvoirs (Paris, 1995) Palagia, O. et al., ‘New investigations on the pedimental sculptures of the “Hieron” of Samo- thrace: a preliminary report’, in Y. Maniatis (ed.), ASMOSIA VII, The Study of Marble and Other Stones in Antiquity = BCH Suppl. 51 (2009) 113–132 Palagia, O., ‘Hellenistic Art’, in R. Lane Fox (ed.), Brill’s Companion to Ancient Macedon (Leiden, 2011) 477–493 Palagia, O. and B.D. Wescoat (eds), Samothracian Connections (Oxford and Oakville, 2010) Parenty, H., Isaac Casaubon helléniste (Geneva, 2009) Parker, R., Miasma (Oxford, 1983)’ Parker, R., ‘Festivals of the Attic Demes’, in T. Linders and G. Nordquist (eds), Gifts to the Gods (Uppsala, 1987) 137–147 Parker, R., ‘Demeter, Dionysus and the Spartan Pantheon’, in R. Hägg et al. (eds), Early Greek Cult Practice (Stockholm, 1988) 99–103 Parker, R., ‘The Hymn to Demeter and the Homeric Hymns’, Greece and Rome 38 (1991) 1–17 Parker, R., ‘Athenian Religion Abroad’, in R. Osborne and S. Hornblower (eds), Ritual, Finance, Politics: Athenian democratic accounts presented to David Lewis (Oxford, 1994) 339–346 Parker, R., “Early Orphism,” in A. Powell (ed.), The Greek World (London and New York, 1995) 483–510 Parker, R., Athenian Religion (Oxford, 1996) Parker, R., ‘The Problem of the Greek Cult Epithet’, Opuscula Atheniensia 28 (2003) 173–183 Parker, R., ‘What Are Sacred Laws?’, in E.M. Harris and L. Rubinstein (eds), The Law and the Courts in Ancient Greece (London, 2004) 57–70 Parker, R., Polytheism and Society at Athens (Oxford, 2005) Parker, R., ‘Τίς ὁ θύων’, in L. Bodiou et al. (eds), Chemin faisant. Mythes, cultes et société en Grèce ancienne (Rennes, 2009) 167–171 Parker, R., ‘New Problems in Athenian Religion: The ‘Sacred Law’ of Aixone’, in J. Dijkstra et al. (eds), Myths, Martyrs, and Modernity. Studies in the History of Religions in Honour of Jan N. Bremmer (Leiden, 2010) 193–208 Parker, R., On Greek Religion (Ithaca and London, 2011) Parker, R., and M. Stamatopoulou, ‘A New Funerary Gold Leaf from Pherai’, Arch. Ephem. 2004 [2007], 1–32  Parrish, D., ‘Annus’, in LIMC 1.1 (1981) 799–800 Patera, I., ‘Changes and Arrangement in the Eleusinian Ritual’, in A. Chaniotis (ed.), Ritual Dynamics in the Ancient Mediterranean (Stuttgart, 2011) 119–138 Patera, I., Offrir en Grèce ancienne (Stuttgart, 2012) Paul, S., Cultes et sanctuaires de l’île de Cos (Liège, 2013) Pavón, P., ‘Y ellas fueron el origen de este mal ... (Liv. 39.15.9). Mulieres contra mores en las Bacanales de Livio’, Habis 39 (2008) 79–95 Pedersen, N.A., ‘The Term mystêrion in Coptic-Manichaean Texts’, in C.H. Bull et al. (eds), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices (Leiden, 2011) 133–143 Pelliccia, H., ‘Aeschylean ἀμέγαρτος and Virgilian inamabilis’, ZPE 84 (1990) 187–194 Penna, A. La, ‘Esiodo’, in EV II, 386–388 Pépin, J., De la philosophie ancienne à la théologie patristique (London, 1986) Chapter VIII (‘Christianisme et mythologie. Jugements chrétiens sur les analogies du paganisme et du christianisme’, first published in 1981) Perale, M., ‘Μαλοφόρος. Etimologia di un teonimo’, in C. Antonetti and S. De Vido (eds), Temi selinuntini (Pisa, 2009) 229–244 Perler, O., ‘Arkandisziplin’, in RAC 1 (1950) 667–676 Perrin, M.-Y., ‘Arcana mysteria ou ce que cache la religion: De certaines pratiques de l’arcane dans le christianisme antique’, in M. Riedl and T. Schabert (eds), Religionen – Die religiöse Erfahrung (Würzburg, 2008) 119–142 Perrin, M.-Y., ‘Arcana mysteria ou ce que cache la religion’ and ‘Norunt fideles. Silence et eucharistie dans l’orbis christianus antique’, in N. Bériou et al. (eds), Pratiques de l’euchar- istie dans les églises d’orient et d’occident, 2 vols (Paris, 2009) 2.737–762 Perring, D., ‘“Gnosticism” in Fourth-Century Britain: The Frampton Mosaics Reconsidered’, Britannia 34 (2003) 97–127 Perrone, G., ‘Virgilio Aen. VI 740–742’, Civ. Class.Crist. 6 (1985) 33–41 Petridou, G., “Blessed is He, Who Has Seen’: The Power of Ritual Viewing and Ritual Framing in Eleusis’, Helios 40 (2013) 309–341 Petsalis-Diomidis, A., ‘Truly Beyond Wonders’. Aelius Aristides and the Cult of Asklepios (Oxford, 2010) Pettazzoni, R., I misteri (Bologna, 1924, repr. Cosenza, 1997) Piano, V., ‘Ricostruendo il rotolo di Derveni. Per una revision papirologica di P. Derveni I-III’, in Papiri filosofici. Miscellanea di Studi. VI (Florence, 2011) 5–38 Piérart, M., ‘L’oracle d’Apollo à Argos’, Kernos 3 (1990) 319–333 Piolot, L., ‘Pausanias et les Mystéres d’Andanie. Histoire d’une aporie’, in J. Renard (ed.), Le Péloponnèse. Archéologie et Histoire (Rennes, 1999) 195–228 Piolot, L., ‘À l’ombre des maris’, in L. Bodiou et al. (eds), Chemin faisant. Mythes, cultes et société en Grèce ancienne (Rennes, 2009) 87–113 Piovanelli, P., ‘The Miraculous Discovery of the Hidden Manuscript, or the Paratextual Function of the Prologue to the Apocalypse of Paul’, in J.N. Bremmer and I. Czachesz (eds), The Visio Pauli and the Gnostic Apocalypse of Paul (Leuven, 2007) 23–49 Pirenne-Delforge, V., Retour à la source. Pausanias et la religion grecque (Liège, 2008) Pirenne-Delforge, V., ‘Mnasistratos, the “Hierophant” at Andania (IG 5.1.1390 and Syll.3 735)’, in J. Dijkstra et al. (eds), Myths, Martyrs, and Modernity. Studies in the History of Religions in Honour of Jan N. Bremmer (Leiden, 2010) 219–235 Pleket, H.W., ‘An Aspect of the Emperor Cult: Imperial Mysteries’, HThR 58 (1965) 331–347 Bibliography 231  232 Bibliography Pleket, H.W., ‘Religious History as the History of Mentality: The ‘Believer’ as Servant of the Deity in the Greek World’, in H.S. Versnel (ed.), Faith, Hope and Worship (Leiden, 1981) 152–192 Plümacher, E., ‘Eduard Meyers “Ursprung und Anfänge des Christentums”. Verhältnis zu Fach- wissenschaft und Zeitgeist’, in W.M. Calder III and A. Demandt (eds), Eduard Meyer (Leiden, 1990) 344–367 Poland, F., Geschichte des griechischen Vereinswesens (Leipzig, 1909) Poerner, J., De Curetibus et Corybantibus (Halle, 1913) Polinskaya, I., A Local History of Greek Polytheism: Gods, People and the Land of Aigina, 800–400 BCE (Leiden, 2013) 290–296 Poortman, J.J., ‘Karel Hendrik Eduard de Jong (Biebrich, 9 februari 1872 – Zeist, 27 december 1960)’, Jaarboek van de Maatschappij der Nederlandse Letterkunde te Leiden 1960–1961, 89–93 Pouzadoux, C., ‘Hades’, in LIMC, Suppl. 1 (2009) 234–236 Powell, A., ‘The Peopling of the Underworld: Aeneid 6.608–627’, in H.-P. Stahl (ed.), Vergil’s Aeneid: Augustan Epic and Political Context (London, 1998) 85–100 Powell, D., ‘Arkandisziplin’, in TRE 4 (1979) 1–8 Prescendi, F., ‘Du sacrifice du roi des Saturnales à l’exécution de Jésus’, in A. Nagy and ead. (eds), Sacrifices humains: discours et réalités (Paris, 2013) 231–248 Price, S., ‘The Conversion of A.D. Nock in the Context of his Life, Scholarship, and Religious View’, HSCP 105 (2010) 317–339 Primavesi, O., ‘Heilige Texte im tragischen Zeitalter der Griechen? Herodot als Zeuge für einen Orphischen Hieros logos’, in A. Kablitz and C. Markschies (eds), Heilige Texte (Berlin and Boston, 2013) 43–70 Primavesi, O., ’Le chemin vers la révélation: lumière et nuit dans le Proème de Parménide’, Philosophie Antique 13 (2013) 37–81 Prümm, K., ‘Mystères’, in Dictionnaire de la Bible, Suppl. 6 (Paris, 1960) 1–225 Prümm, K., ‘Mystery Religions, Greco-Oriental’, in New Catholic Encyclopedia X (New York, 1967) 153–164 Psoma, S., ‘Panegyris Coinages’, Am. J. Numismatics II 20 (2008) 227–255 Puhvel, J. ‘Secrecy in Hittite: munnai- vs. sanna-’, Incontri linguistici 27 (2004) 101–104 Puhvel, J., Hittite Etymological Dictionary, M (Berlin and New York, 2004) Pullapilly, C., Caesar Baronius, Counter-Reformation Historian (Notre Dame, 1975); S. Zen, Baronio storico (Naples, 1994) Quack, J.F., ‘Königsweihe, Priesterweihe, Isisweihe’, in J. Assmann (ed.), Ägyptische Mysterien? (Munich, 2002) 95–108 Quack, J.F., ‘“Ich bin Isis, die Herrin der beiden Länder.” Versuch zum demotischen Hintergrund der memphitischen Isisaretalogie’, in S. Meyer (ed.), Egypt – Temple of the Whole World (Leiden, 2003) 319–365 Quack, J.F., ‘Serapis als neuer Gefährte der Isis. Von der Geburt eines Gottes aus dem Geist eines Stiers’, in Hattler, Imperium der Götter, 164–170 Radermacher, L., Das Jenseits im Mythos der Hellenen (Bonn, 1903) Rajak, T., Translation and Survival: The Greek Bible of the Ancient Jewish Diaspora (Oxford, 20112) Rehrenbock, G., ‘Die orphische Seelenlehre in Platons Kratylos’, Wiener Stud. 88 (1975) 17–31 Reichardt, B., ‘Anasyrma und Liebeswerbung – Ein attisch schwarzfiguriger Skyphos vom Taxi- archis-Hügel in Didyma’, in R. Einicke et al. (eds), Zurück zum Gegenstand. Festschrift für Andreas E. Furtwängler, 2 vols (Langenweissbach, 2009) 1.235–243 Reitzenstein, R., Die Hellenistischen Mysterienreligionen (19101, 19273) = Hellenistic Mystery Religions, tr. J.E. Steely (Pittsburg, 1978)  Remus, H., Pagan-Christian Conflict over Miracle in the Second Century (Cambridge MA, 1983) Renaut, L., ‘Les initiés aux mystères de Mithra étaient-ils marqués au front? Pour une relecture de Tertullien, De praescr. 40, 4’, in Bonnet et al. (eds), Religioni in contatto nel Mediterraneo antico = Mediterranea 4 (Pisa, 2008)171–190 Renaut, L., ‘Le tatouage des hommes libres aux IVe et Ve siècles de notre ère’, Diasporas. Histoire et sociétés 16 (2011) 11–27 Ribichini, S., ‘Adonis’, in DDD, 7–10 Ricciardelli, G., ‘Zeus, primo e ultimo’, Paideia 64 (2009) 423–435 Riedweg, C., Mysterienterminologie bei Platon, Philon und Klemens von Alexandrien (Berlin, 1987) Riedweg, C., Jüdisch-hellenistische Imitation eines orphischen Hieros Logos (Munich, 1993) Riedweg, C., ‘“Pythagoras hinterliess keine einzige Schrift” – ein Irrtum? Anmerkungen zu einer alten Streitfrage’, MH 54 (1997) 65–92 Riedweg, C., Pythagoras (Munich, 2002) Riedweg, C., ‘Literatura órfica en ámbito judio’, in A. Bernabé and F. Casadesus (eds), Orfeo y la tradicion órfica (Madrid 2009) 379–392 Rife, J.L., ‘Religion and Society at Roman Kenchreai’, in S.J. Friesen et al. (eds), Corinth in Context (Leiden, 2010) 391–432 Rigsby, K.J., Asylia: territorial inviolability in the Hellenistic world (Berkeley, Los Angeles, London, 1996) Riccardi, L.A., ‘The Bust-Crown, the Panhellenion, and Eleusis’, Hesperia 76 (2007) 365–390 Rijksbaron, A., ‘The Profanation of the Mysteries and the Mutilation of the Hermae: two variations on two themes’, in J. Lallot et al. (eds), The Historical Present in Thucydides: Semantics and Narrative Function (Leiden, 2011) 177–194 Ristow, S., Frühchristliche Baptisterien = JAC Erg. 27 (Münster, 1998) Robert, L., A travers l’Asie Mineure (Paris, 1980) Robert, L., Opera minora selecta, 7 vols (Amsterdam, 1969–1990) Roffey, S., ‘Constructing a Vision of Salvation: Chantries and the Social Dimension of Religious Experience in the Medieval Parish Church’, Archaeological Journal 163 (2006) 122–146 Rogers, G., The Mysteries of Artemis of Ephesos (New Haven and London, 2012) Roldanus, H., ‘Die Eucharistie in den Johannesakten’, in J.N. Bremmer (ed.), The Apocryphal Acts of John (Kampen, 1995) 72–96 Rostad, A., ‘The Magician in the Temple: Historicity and Parody in Lucian’s Alexander’, C&M 62 (2011) 207–230 Rothchild, C.K. and J. Schröter (eds), The Rise and Expansion of Christianity in the First Three Centuries of the Common Era (Tübingen, 2013) Roussel, P., ‘L’initiation préalable et le symbole éleusinien’, BCH 54 (1930) 52–74 Roy, P., ‘Un nouveau relief de Mithra tauroctone’, Pallas 90 (2012) 63–74 Rubel, A., Stadt in Angst. Religion und Politik in Athen während des peloponnesischen Krieges (Darmstadt, 2000) Rüpke, J., Römische Religion bei Eduard Norden (Marburg, 1993) Rüpke, J., ‘Dal Seminario all’esilio: Eduard Norden a Werner Jaeger (1934–1939)’, Annali della Facoltà di Lettere e Filosofia (Siena) 30 (2009) 225–250 Rüpke, J., ‘Lived Ancient Religion: Questioning ‘Cults’ and ‘Polis Religion”, Mythos ns 5 (2011) 191–204 Ruhl, B., ‘Gli Ateniesi sull’isola di Imbro’, ASAA 88 (2010) 455–468 Ruppel, H.-R. (ed.), Universeller Geist und guter Europäer: Christian Carl Josias von Bunsen 1791 – 1860 (Korbach, 1991) Bibliography 233  234 Bibliography Rusten, J.S., ‘Wasps 1360–1369. Philokleon’s τωθασμός’, HSCP 81 (1977) 157–161 Rutherford, I., ‘Theoria and Theatre at Samothrace: The Dardanos by Dymas of Iasos’, in P. Wilson (ed.), The Greek Theatre and Festivals (Oxford, 2007) 279–293 Rutherford, I., ‘Canonizing the Pantheon: the Dodekatheon in Greek Religion and its Origins’, in J.N. Bremmer and A. Erskine (eds), The Gods of Ancient Greece (Edinburgh, 2010) 43–54 Rutherford, I., State Pilgrims and Sacred Observers in Ancient Greece: a Study of Theōriā and Theōroi (Cambridge, 2013) Ryholt, K., ‘On the Contents and Nature of the Tebtunis Temple Library’, in S. Lippert and M. Schentuleit (eds), Tebtynis und Soknopaiu Nesos: Leben im römerzeitlichen Fajum (Wiesbaden, 2005) 141–170 Salat, P., ‘Phlégyas et Tantale aux Enfers. À propos des vers 601–627 du sixième livre de l’Énéide’, in Études de littérature ancienne, II: Questions de sens (Paris, 1982) 13–29 Salati, O., ‘Mitografi e storici in Filodemo (De pietate, pars altera)’, Cronache Ercolanesi 42 (2012) 209–258 Sanders, G., ‘Pieter Lambrechts’, Jaarboek Kon. Ac. België 36 (1974) 370–403 Sanders, G., ‘In memoriam Maarten J. Vermaseren’, Jaarboek Koninklijke Academie voor We- tenschappen, Letteren en Schone Kunsten van Belgie 47 (1985) 309–317 Santamaría, M.A., ‘Poinàs tínein. Culpa y expiación en el orfismo’, in A. Alvar Ezquerra and J. F. González Castro (eds), Actas del XI Congreso Español de Estudios Clásicos, 3 vols (Madrid, 2005) 1.397–405 Santamaría, M.A., ‘Dos tipos de profesionales del libro en la Atenas clásica: sofistas y órficos’, in P. Fernández Álvarez et al. (eds), Est hic varia lectio. La lectura en el mundo antiguo (Salamanca, 2008) 57–75 Santamaría, M.A., ‘Los misterios de Esquines y su madre según Demóstenes (Sobre la corona 259–260)’, in F. Cortés Gabaudan and J. Méndez Dosuna (eds), DIC MIHI, MVSA, VIRUM. Homenaje al profesor Antonio López Eire (Salamanca, 2010) 613–620 Santamaría, M.A., ‘La parodia de los Misterios en el fr. 17 Kassel-Austin de Filetero’, in A. Lumbreras et al. (eds), Perfiles de Grecia y Roma, 3 vols (Madrid, 2011) 2.693–700 Santamaría, M.A., ‘Orfeo y el orfismo. Actualización bibliográfica (2004–2012)’, ’Ilu. Revista de Ciencias de las Religiones 17 (2012) 211–252 Santamaría, M.A., ‘Critical Notes to the Orphic Poem of the Derveni Papyrus’, ZPE 182 (2012) 55–76 Santamaría, M.A., ‘The Term bakchos and Dionysos Bakchios’, in A. Bernabé et al. (eds), Redefin- ing Dionysos (Berlin and Boston, 2013) 38–57 Sattler, B., ‘The Eleusinian Mysteries in Pre-platonic Thought: Metaphor, Practice, and Imagery for Plato’s Symposium’, in V. Adluri (ed.), Greek Religion, Philosophy and Salvation (Berlin and Boston, 2013) 151–190 Sauneron, S., The Priests of Ancient Egypt, tr. D. Lorton (Ithaca and London, 2000) Scarpi, P., ‘Des Grands Dieux aux dieux sans nom: autour de l’altérité des Dieux de Samothrace’, in N. Belayche et al. (eds.), Nommer les Dieux. Théonyme, épithètes, épiclèses dans l’anti- quité (Turnhout, 2005) 213–218 Scarpi, P., Le religioni dei misteri, 2 vols (Milano, 2002) Schachter, A., Cults of Boiotia 1, 2 (London, 1981–1986) Schachter, A., ‘Evolutions of a Mystery Cult: the Theban Kabiroi’, in Cosmopoulos, Greek Mys- teries, 112–142 Schäfer, A., ‘Religiöse Mahlgemeinschaften der römischen Kaiserzeit: Eine phänomenologische Studie’, in J. Rüpke (ed.), Festrituale in der römischen Kaiserzeit (Tübingen, 2008) 169–199  Scarf, R.H., ‘Experience’, in M. Taylor (ed.), Critical terms for Religious Studies (Chicago and London, 1998) 94–115 Schauber, H., “Bakchos’. Der eleusinische Kultstab’, in ThesCRA 5 (2006) 385–390 Scheibler, I., ‘Lieblingsinschriften’, in Der Neue Pauly 7 (1999) 181–183 Scheid, J. (ed.), Les bois sacrées (Naples, 1993) Schindler, L., Die altchristliche Arkandisziplin und die antiken Mysterien (Tetschen, 1911) Schipper, B.U. (ed.), Ägyptologie als Wissenschaft. Adolf Erman (1854–1937) in seiner Zeit (Berlin, 2006) Schlesier, R. (ed.), A Different God? Dionysos and Ancient Polytheism (Berlin and New York, 2011) Schlunke, O., ‘Der Geist der lateinischen Literatursprache. Eduard Nordens verloren geglaubter Genfer Vortrag von 1926’, A&A 59 (2013) 1–16 Schmaltz, B., Terrakotten aus dem Kabirenheiligtum bei Theben (Berlin, 1974) Schmaltz, B., Metallfiguren aus dem Kabirenheiligtum bei Theben: Die Statuetten aus Bronze und Blei (Berlin, 1980) Schmidt, M., ‘Aufbruch oder Verharren in der Unterwelt? Nochmals zu den apulischen Vasenbil- dern mit Darstellungen des Hades’, Antike Kunst 43 (2000) 86–101 Schmidt, V., ‘Lukian über die Auferstehung der Toten’, VigChris 49 (1995) 388–392 Schmitt, R., ‘Die theophoren Eigennamen mit altiranisch *Miθra-’, in J. Duchesne-Guillemin (ed.), Études mithriaques (Leiden, 1978) 395–455 Schmitt, R., Iranische Namen in den indogermanischen Sprachen Kleinasiens (Lykisch, Lydisch, Phrygisch) (Vienna, 1982) Schmitt, R., ‘Eine kleine persische Münze als Charonsgeld’, in Palaeograeca et Mycenaea Antonino Bartonĕk quinque et sexagenario oblata (Brno, 1991) 149–162 Schmitt, R., ‘Greek Reinterpretation of Iranian Names by Folk Etymology’, in E. Matthews (ed.), Old and New Worlds in Greek Onomastics (Oxford, 2007) 153–50 Schmitt, R., Iranische Personennamen in der neuassyrischen Nebenüberlieferung (Vienna, 2009) Schmitt, R., Die altpersischen Inschriften der Achämeniden (Vienna, 2009) Schmitt, R., Iranische Personennamen in der griechischen Literatur vor Alexander d. Gr. (Vienna, 2011) Schmidt, S., ‘Serapis – ein neuer Gott für die Griechen in Ägypten’, in H. Becker et al. (eds), Ägypten – Griechenland – Rom. Abwehr und Berührung (Frankfurt, 2005) 291–304 Schneider, R., ‘Der Satyrknabe im Schweinsfell’, in A. Mogwitz (ed.), Die zweite Haut. Panther-, Wolfs- und Ferkelfell im Bild des Satyrn (Munich, 2005) 37–46 Scholl, A., ‘Hades und Elysion – Bilder des Jenseits in der Grabkunst des klassischen Athens’, JDAI 122 (2007) 51–79 Schroeder, C.M., ‘“To Keep Silent is a Small Virtue”: Hellenistic Poetry and the Samothracian Mysteries’, in M. Harder et al. (eds), Gods and Religion in Hellenistic Poetry (Leuven, 2012) 307–334 Schröder, W.A., Der Altertumswissenschaftler Eduard Norden. Das Schicksal eines deutschen Gelehrten jüdischer Abkunft (Hildesheim, 1999) Steger, F., ‘Der Neue Asklepios Glykon’, Medizinhistorisches Journal 40 (2005) 1–16 Steimle, C., Religion im römischen Thessaloniki (Tübingen, 2008) Schuddeboom, F., Greek Religious Terminology – Telete & Orgia: A Revised and Supplemented English Edition of the Studies by Zijderveld and Van der Burg (Leiden, 2009) Schürr, D., ‘Imbr- in lykischer und karischer Schrift’, Die Sprache 35 (1991–93) 163–175 Schürr, D., ‘Karische und lykische Sibilanten’, Indogermanische Forschungen 106 (2001) 94–121 Bibliography 235  236 Bibliography Schuler, Ch. and K. Zimmermann, ‘Neue Inschriften aus Patara I: Zur Elite der Stadt im Hellenis- mus und früher Kaiserzeit’, Chiron 42 (2012) 567–626 Schulte, R., ‘Die Einzelsakramente als Ausgliederung des Wurzelsakraments’, in J. Feiner and M. Löhrer (eds), Mysterium salutis (Einsiedeln, 1973) 46–155 Schultz, P., ‘Damophon’, in R. Bagnall et al. (eds), The Encyclopedia of Ancient History, 13 vols (Oxford, 2013) 4.1922–1924 Schwartz, D., ‘Did the Jews Practice Infant Exposure and Infanticide in Antiquity?’, Studia Philonica Annual 16 (2004) 61–95 Schwarz, D.L., ‘Keeping Secrets and Making Christians: Catechesis and the Revelation of the Christian Mysteries’, in P. Townsend and M. Vidas (eds), Revelation, Literature, and Commu- nity in Late Antiquity (Tübingen, 2011) 131–151 Schwarz, G., ‘Triptolemos’, in LIMC VIII.1 (1997) 56–68 Schwarzer, H., ‘Die Bukoloi in Pergamon’, Hephaistos 24 (2006) 153–167 Schwarzer, H., ‘Die Heiligtümer des Iuppiter Dolichenus’, in M. Blömer and E. Winter (eds), Iuppiter Dolichenus. Vom Lokalkult zur Reichsreligion (Tübingen, 2012) 143–210 Schwenn, F., ‘Korybanten’, in RE 11 (1922) 1441–1446 Scodel, R., ‘Euripides, the Derveni Papyrus, and the Smoke of Many Writings’, in A. Lardinois et al. (eds), Sacred Words: Orality, Literacy and Religion (Leiden, 2011) 79–98 Scott, J.W., The Evidence of Experience’, Critical Inquiry 17 (1991) 773–797 Seaford, R., ‘Dionysiac Drama and the Dionysiac Mysteries’, CQ 31 (1981) 252–275 Seaford, R., ‘Sophokles and the Mysteries’, Hermes 122 (1994) 275–288 Seaford, R., ‘Mystic Light in Aeschylus’ Bassarai’, CQ 55 (2005) 602–606 Segal, C., Orpheus: the myth of the poet (Baltimore and London, 1988) Sekunda, N.V., ‘Persian settlement in Hellespontine Phrygia’, in A. Kuhrt and H. Sancisi-Weer- denburg (eds), Achaemenid History 3 (1988) 175–196 Sekunda, N.V., ‘Achaemenid settlement in Caria, Lycia and Greater Phrygia’, in H. Sancisi- Weerdenburg and A. Kuhrt (eds), Achaemenid History 6 (1991) 83–143 Setaioli, A., ‘Nuove osservazioni sulla “descrizione dell’oltretomba” nel papiro di Bologna’, Studi Ital. Filol. Class. 42 (1970) 179–224 Setaioli, A., ‘Inferi’, in EV II, 953–963 Sève, M., ‘Le dossier épigraphique du sculpteur Damophon de Messène’, Ktema 33 (2008) 117–112 Sfameni Gasparro, G., Soteriology and Mystic Aspects in the Cult of Cybele and Attis (Leiden, 1985) Sfameni Gasparro, G., ‘Demetra al confine tra Greci e Punici: osservazioni sul culto della Malophoros a Selinunte’, in M. Congiu et al. (eds), Greci e Punici in Sicilia tra V e IV secolo a. C. (Catania, 2008) 101–120 Sfameni Gasparro, G., Dio unico, pluralità e monarchia divina (Brescia, 2011) Sfameni Gasparro, G., ‘Oracoli e teologia: praxis oracolare e riflessioni’, Kernos 26 (2013) 139–156 Sfameni Gasparro, G., ‘Après Lux perpetua de Franz Cumont: quelle eschatologie dans les “cultes orientaux” à mystères?’, in Bricault and Bonnet, Panthée, 145–167 Sguaitamatti, M., L’Offrande de porcelet dans la coroplathie géléenne (Mainz, 1984) Shanzer, D., ‘Voices and Bodies: The Afterlife of the Unborn’, Numen 56 (2009) 326–365 Siebert, G., ‘Hermes’, in LIMC V.1 (1990) 285–378 Siede, M., ‘Myrte’, in RAC 25 (2014) 378–389 Simms, R., ‘Myesis, Telete, and Mysteria’, GRBS 31 (1990) 183–195  Simon, E., ‘Iakchos’, in LIMC V.1 (1990) 612–614 Simon, E., ‘Salmoneus’, in LIMC VII.1 (1994) 653–655 Simon, E., ‘Die Hochzeit des Orpheus und der Eurydike’, in J. Gebauer et al. (eds), Bilder- geschichte. Festschrift für Klaus Stähler (Möhnesee, 2004) 451–456 Simone, C. de, ‘Le lingue etrusco-tirsenica (Lemno, Efestia [teatro]) e retica tra due documenti epigrafici chiave’, ASAA 88 (2010) 85–100 Simpson, St J., ‘“Baubo” at Merv’, Parthica 6 (2004) 227–233 Slater, N.W., ‘The Vase as Ventriloquist: Kalos-inscriptions and the Culture of Fame’, in E.A. Mackay (ed.), Signs of Orality: The Oral Tradition and its Influence in the Greek and Roman World (Leiden, 1999) 143–161 Sluiter, I., ‘Commentaries and the Didactic Tradition’, in G.W. Most (ed.), Commentaries – Kommentare (Göttingen, 1999) 173–205 Smith, D.E. and H. Taussig (eds), Meals in the Early Christian World (New York, 2012) Smith, J.Z., Drudgery Divine (Chicago and London, 1990) Smith, M., Traversing Eternity (Oxford, 2009) 389–391 Smith, R. and S. Trzaskoma, ‘Apollodorus 1.9.7: Salmoneus’ Thunder-Machine’, Philologus 139 (2005) 351–354 Smith, R.U., ‘The Pythagorean Letter and Virgil’s Golden Bough’, Dionysius NS 18 (2000) 7–24 Sourvinou-Inwood, C., ‘Reading’ Greek Death to the End of the Classical Period (Oxford, 1995) Sourvinou-Inwood, C., ‘Reconstructing Change: Ideology and the Eleusinian Mysteries’, in M. Golden and P. Toohey (eds), Inventing Ancient Culture (London, 1997) 132–164 Sourvinou-Inwood, C., ‘Festival and Mysteries: Aspects of the Eleusinian Cult’, in Cosmopoulos, Greek Mysteries, 25–49 Sourvinou-Inwood, C., Hylas, the nymphs, Dionysos and others: myth, ritual, ethnicity (Stock- holm, 2005) Sourvinou-Inwood, C., ‘The Priesthoods of the Eleusinian Cult of Demeter and Kore’, in ThesCRA 5 (2006) 60–65 Sowder, A., ‘A New Ceiling for the Hieron in the Sanctuary of the Great Gods on Samothrace’, in Palagia and Wescoat, Samothracian Connections, 138–151 Speyer, W., Bücherfunde in der Glaubenswerbung der Antike (Göttingen, 1970) Staden, H. von, ‘Spiderwoman and the Chaste Tree: The Semantics of Matter’, Configurations 1 (1992) 23–56 Stadler, M.A., ‘Zur ägyptischen Vorlage der memphitischen Isisaretalogie’, Göttinger Miszellen 204 (2005) 7–9 Stadler, M.A., ‘Judgment after Death (Negative Confession)’, in W. Wendrich et al. (eds), UCLA Encyclopedia of Egyptology = http://escholarship.org/uc/nelc_uee (Los Angeles, 2008) Stadler, M.A., Weiser und Wesir. Studien zu Vorkommen, Rolle und Wesen des Gottes Thot im ägyptischen Totenbuch (Tübingen, 2009) Stadler, M.A., ‘Spätägyptische Hymnen als Quellen für den interkulturellen Austausch und den Umgang mit dem eigenen Erbe – drei Fallstudien’, in M. Witte and J. Diehl (eds), Orakel und Gebete (Tübingen, 2009) 141–163 Stadler, M.A., Einführung in die ägyptische Religion ptolemäisch-römischer Zeit nach den demo- tischen religiösen Texten (Berlin, 2012) Stadler, M.A., ‘New Light on the Universality of Isis’, in J.F. Quack and C. Witschel (eds), Religious Flows in the Roman Empire, forthcoming. Stallsmith, A., ‘The Name of Demeter Thesmophoros’, GRBS 48 (2008) 115–131 Stallsmith, A., ‘Interpreting the Athenian Thesmophoria’, Class. Bull. 84 (2009) 28–45 Bibliography 237  238 Bibliography Stanzel, M., Die Tierreste aus dem Artemis-/Apollon-Heiligtum bei Kalapodi in Böotien/Griechen- land (Diss. Munich, 1991) Stark, R. and R. Fink, Acts of Faith (Berkeley, Los Angeles, London, 2000) Stehle, E., ‘Thesmophoria and Eleusinian Mysteries: the Fascination of Women’s Secret Ritual’, in M. Parca and A. Tzanetou (eds), Finding Persephone (Bloomington and Indianapolis, 2007) 165–185 Steidl, B., ‘Neues zu den Inschriften aus dem Mithraeum von Mühlthal am Inn: Pons Aeni, Ad Enum und die statio Enensis des publicum portorium Illyrici’, ibid. 73 (2008) 53–85 Steidl, B., ‘Stationen an der Brücke − Pons Aeni und Ad Enum am Inn-Übergang der Staatsstraße Augusta Vindelicum−Iuvavum’, in G. Grabherr and B. Kainrath (eds), Conquiescamus! long- um iter fecimus (Innsbruck, 2010) 71–110 Steiner, R., Das Christentum als mystische Tatsache und die Mysterien des Altertums (Berlin, 1902, 19102) = Rudolf Steiner Gesamtausgabe 8 (Dornach, 19899) Stengel, P., Opferbräuche der Griechen (Leipzig and Berlin, 1910) Stengel, P., Die griechischen Kultusaltertümer (Munich, 19203) Šterbenc Erker, D., Religiöse Rollen römischer Frauen in “griechischen” Ritualen (Stuttgart, 2013) Stewart, Z. et al., ‘A Faculty Minute: Arthur Darby Nock’, HSCP 68 (1964) xi-xiv Straten, F.T. van, Hierà kalá: Images of Animal Sacrifice in Archaic and Classical Greece (Leiden, 1996) Stroszeck, J., ‘Das Heiligtum der Tritopatores im Kerameikos von Athen’, in H. Frielinghaus and ead. (eds), Neue Forschungen in griechischen Städten und Heiligtümern (Münster 2010) 55–83 Stroumsa, G., Hidden Wisdom. Esoteric Traditions and the Roots of Christian Mysticism (Leiden, 20052) Stroumsa, G., ‘The Afterlife of Orphism: Jewish, Gnostic and Christian perspectives’, Historia religionum 4 (2012) 139–157 Stuckenbruck, L.T., ‘The Book of Enoch: Its Reception in Second Temple Jewish and in Christian Tradition’, Early Christianity 4 (2013) 7–40 Stupperich, R., ‘Mysterium’, in Historisches Wörterbuch der Philosophie 6 (Stuttgart, 1984) 263–267 Symons, J., Bloody Murder. From the Detective Story to the Crime Novel: A History (London, 1972) Tandoi, V., Scritti di filologia e di storia della cultura classica, 2 vols (Pisa, 1992) Taracha, P., Religions of Second Millennium Anatolia (Wiesbaden, 2009) Tardieu, M., ‘Les facettes du syncrétisme: méthodologie de la recherche et histoire des con- cepts’, in G. Veinstein (ed.), Syncrétismes et hérésies dans l’Orient seldjoukide et ottoman (XIVe-XVIIe s.) (Paris, 2005) 3–16 Tausend, K., ‘Heiligtümer und Kulte Nordostarkadiens’, in idem (ed.), Pheneos und Lousoi (Frankfurt, 1999) 342–362 Terry, A., ‘The Iconostasis, the Choir Screen, and San Marco: The Veiling of Ritual Action and the Participation of the Viewer in Byzantine and Renaissance Imagery’, Chicago Art Journal 11 (2001) 15–32 Themelis, P., Ancient Messene (Athens, 2003) Themelis, P., ‘Ta Karneia kai hê Andania’, in E. Semantone-Bournia et al. (eds), Amymona Erga (Athens, 2007) 509–528 Thieme, P., ‘The “Aryan” Gods of the Mitanni Treaties’, J. Am. Or. Soc. 80 (1960) 301–317 Thomas, R., Reading Virgil and His Texts (Ann Arbor, 1999)  Thomassen, E., ‘Orphics and Gnostics’, in J. Dijkstra et al. (eds), Myths, Martyrs, and Modernity: Studies in the History of Religions in Honour of Jan N. Bremmer (Leiden, 2010) 463–473 Thompson, H. and R. Wycherley, The Agora of Athens: The History, Shape and Uses of an Ancient City Center (Princeton, 1972) Thüry, G., ‘Charon und die Funktionen der Münzen in römischen Gräbern der Kaiserzeit’, in O. Dubuis and S. Frey-Kupper (eds), Fundmünzen aus Gräbern (Lausanne, 1999) 17–30 Tigchelaar, E., ‘The White Dress of the Essenes and the Pythagoreans’, in F. García Martínez and G. Luttikhuizen (eds), Jerusalem, Alexandria Rome. Studies ... A. Hilhorst (Leiden, 2003) 301–321 Tiverios, M., ‘Women of Athens in the Worship of Demeter: Iconographic Evidence from Archaic and Classical Times’, in N. Kaltsas and A. Shapiro (eds), Worshiping Women: Ritual and Reality in Classical Athens (New York, 2008) 125–135 Todd, S., ‘Revisiting the Herms and the Mysteries’, in D. Cairns and R. Knox (eds), Law, Rhetoric, and Comedy in Classical Athens (Swansea 2004) 87–102 Tommasi, C.O., ‘Albrecht Dieterichs Pulcinella: some considerations a century later’, St. Class. e Or. 53 (2007) 295–321 Torelli, M., ‘L’anathema di Theyllos figlio di Pyrrhias alla Malophoros di Selinunte’, in APARCHAI, 3 vols (Pisa, 1982) 1.357–360 Toth, I., ‘Mithram esse coronam suam: Bemerkungen über den dogmatischen Hintergrund der Initiationsriten der Mithrasmysterien’, Acta Classica Debrecen 2 (1966) 73–79 Treiber, H., ‘Der “Eranos” – Das Glanzstück im Heidelberger Mythenkranz?’, in W. Schluchter and F.W. Graf (eds), Asketischer Protestantismus und der ‘Geist’ des modernen Kapitalismus (Tübingen, 2005) 75–153 Treu, M., ‘Die neue ‘Orphische’ Unterweltsbeschreibung und Vergil’, Hermes 82 (1954) 24–51 Trümpy, C., Untersuchungen zu den altgriechischen Monatsnamen (Heidelberg, 1997) Trümpy, C., ‘Die Thesmophoria, Brimo, Deo und das Anaktoron: Beobachtungen zur Vor- geschichte des Demeterkults’, Kernos 17 (2004) 13–42 Turcan, R., ‘Bacchoi ou bacchants? De la dissidence des vivants à la ségrégation des morts’, in O. de Cazanove (ed.), L’association dionysiaque dans les sociétés anciennes (Rome, 1986) 227–246 Turcan, R., ‘Les autels du culte mithriaque’, in R. Etienne and M.Th. Le Dihanet (eds), L’espace sacrificial dans les civilisations méditerranéennes de l’Antiquité (Lyon, 1991) 217–225 Turcan, R., ‘Initiation’, in RAC 18 (1998) 87–159 Turcan, R., Mithra et le Mithraicisme (Paris, 20002) Turcan, R., ‘Le laurier d’Apollon (en marge de Porphyre)’, in A. Haltenhoff and F.-H. Mutschler (eds), Hortus Litterarum Antiquarum. Festschrift H.A. Gärtner (Heidelberg, 2000) 547–553 Turcan, R., Liturgies de l’initiation bacchique à l’époque romaine (Liber): documentation litté- raire, inscrite et figurée (Paris, 2003) Turchi, N., Fontes historiae mysteriorum aevi hellenistici (Rome, 1923) Turner, V., The Ritual Process: Structure and Anti-structure (Chicago, 1969) Tzanetou, A., ‘Something to Do with Demeter: Ritual and Performance in Aristophanes’ Women at the Thesmophoria’, Am. J. Philol. 123 (2002) 329–367 Tzifopoulos, Y., Paradise Earned: The Bacchic-Orphic Gold Lamellae of Crete (Washington DC and Cambridge MA, 2010) Unnik, W.C. van, ‘Flavius Josephus and the Mysteries’, in M.J. Vermaseren (ed.), Studies in Hellenistic Religions (Leiden, 1979) 244–279 Bibliography 239  240 Bibliography Ustinova, Y., ‘Corybantism: The Nature and Role of an Ecstatic Cult in the Greek Polis’, Horos 10–12 (1992–1998) 503–552 Velkov, V., Roman Cities in Bulgaria (Amsterdam, 1980) Várhelyi, Z., The Religion of the Senators in the Roman Empire (Cambridge, 2010) Vergote, J., ‘Clement d’Alexandrie et l’écriture égyptienne. Essai d’interprétation de Stromates V, IV, 20–21’, Le Muséon 52 (1939) 199–221 Vermaseren, M.J., ‘The Miraculous Birth of Mithras’, Mnemosyne III 4 (1951) 285–301 Vermaseren, M.J., The Mithraeum at S. Maria Capua Vetere (Leiden, 1971) Versluys, M.J., ‘Orientalising Roman Gods’, in Bricault and Bonnet, Panthée, 235–259 Versnel, H.S., ‘Mercurius amongst the magni dei’, Mnemosyne IV 27 (1974) 144–151 Versnel, H.S., ‘Self-sacrifice, Compensation and the Anonymous Gods’, in Entretiens Hardt 27 (Vandoeuvres and Geneva, 1981) 135–195 Versnel, H.S., Ter Unus (Leiden, 1990) Versnel, H.S., Transition and Reversal in Myth and Ritual (Leiden, 1992) Versnel, H.S., Coping with the Gods (Leiden, 2011) Veyne, P., ‘Apulée à Cenchrées’, Rev. Philol. 39 (1965) 241–251 Villanueva, M.-C., Ménades. Recherches sur la genèse iconographique du thiase féminin de Dionysos des origines à la fin de la période archaïque (Paris, 2009) Vollkommer-Glöker, D., ‘Megaloi Theoi’, in LIMC VIII.1 (1997) 820–828 Voutiras, E., ‘Un culte domestique des Corybantes’, Kernos 9 (1996) 243–256 Voutiras, E., ‘Opfer für Despoina: Zur Kultsatzung des Heiligtums von Lykosura IG V 2, 514’, Chiron 29 (1999) 233–249 Wachter, R., Non-Attic Greek Vase Inscriptions (Oxford, 2001) Wagenvoort, H., Studies in Roman Literature, Culture and Religion (Leiden, 1956) Wagenvoort, H.. Pietas (Leiden, 1980) Waldner, K., ‘Dimensions of Individuality in Ancient Mystery Cults: Religious Practice and Philosophical Discourse’, in J. Rüpke (ed.), The Individual in the Religions of the Ancient Mediterranean (Oxford, 2013) 215–242 Wallraff, M., Christus Verus Sol. Sonnenverehrung und Christentum in der Spätantike (Münster, 2001) Wallraff, M., ‘Von der Eucharistie zum Mysterium. Abendmahlsfrömmigkeit in der Spätantike’, in P. Gemeinhardt and U. Kühneweg (eds), Patristica et Oecumenica. Festschrift für Wolfgang Bienert zum 65. Geburtstag (Marburg, 2004) 89–104 Wallraff, M., ‘“Ego sum ostium”: Kirchenportale und andere Türen im antiken Christentum’, Theol. Zs. 62 (2006) 321–337 Walsh, D., Distorted Ideals in Greek Vase-Painting (Cambridge, 2009) Wedderburn, A.J.M., ‘Paul and the Mysteries Revisited’, in C. Strecker (ed.), Kontexte der Schrift, 2 vols (Stuttgart, 2005) 2.260–269 Weiss, A., ‘Vom offenbarten Geheimnis zur partiellen Verheimlichung: die Aussendarstellung der frühen Christen’, in B. Streck (ed.), Die gezeigte und die verborgene Kultur (Wiesbaden, 2007) 125–143 Welch, K., ‘A Statue Head of the “Great Mother” Discovered in Samothrace’, Hesperia 65 (1996) 467–473 Wellman, T.J., ‘Ancient Mystēria and Modern Mystery Cults’, Religion and Theology 12 (2005) 308–348 Wescoat, B.D., ‘Athens and Macedonian Royalty on Samothrace: the Pentelic connection’, in O. Pa- lagia and S. Tracy (eds), The Macedonians in Athens 322–229 B.C. (Oxford, 2003) 102–116  Wescoat, B.D., ‘Buildings for votive ships on Delos and Samothrace’, in M. Yeroulanou and M. Stamatopoulou (eds), Architecture and Archaeology in the Cyclades (Oxford, 2005) 153–172 Wescoat, B.D., ‘Recent Work on the Eastern Hill of the Sanctuary of the Great Gods, Samothrace’, in C. Mattusch et al. (eds), Proceedings of the XVI International Congress of Classical Archaeology (Oxford, 2010) 79–83 Wescoat, B.D., ‘Coming and Going in the Sanctuary of the Great Gods, Samothrace’, in ead. and R. Ousterhout (eds), Architecture of the Sacred (Cambridge, 2012) 66–113 Weber, M., Wirtschaft und Gesellschaft (Tübingen, 19725) Weinreich, O., Ausgewählte Schriften II (Amsterdam, 1973) Wessels, A., Ursprungszauber. Zur Rezeption von Hermann Useners Lehre von der religiösen Begriffsbildung (New York and London, 2003) 96–128 West, D.A., ‘The Bough and the Gate’, in S.J. Harrison (ed.), Oxford Readings in Vergil’s Aeneid (Oxford, 1990) 224–238 West, M.L., The Orphic Poems (Oxford, 1983) West, M.L., Studies in Aeschylus (Stuttgart, 1990) West, M.L., Indo-European Poetry and Myth (Oxford, 2007) West, M.L., Hellenica I (Oxford, 2011) Westra, L., ‘Cyprian, the Mystery Religions and the Apostles’ Creed – an Unexpected Link’, in H. Bakker et al. (eds), Cyprian of Carthage. Studies in His Life, Language, and Thought (Leuven, 2010) 115–125 Westra, L., ‘How Did Symbolum Come to Mean “Creed”?’, Studia Patristica 45 (2010) 85–91 Wiemer, H.-U., ‘Neue Feste – neue Geschichtsbilder? Zur Erinnerungsfunktion städtischer Feste im Hellenismus’, in H. Beck and H.-U. Wiemer (eds), Feiern und Erinnern (Berlin, 2009) 83–108 Wiemer, H.-U., and D. Kah, ‘Die Phrygische Mutter im hellenistischen Priene: eine neue dia- graphe und verwandte Texte’, Epigr. Anat. 44 (2011) 1–54 White, L.M., ‘The Changing Face of Mithraism at Ostia: Archaeology, Art and the Urban Land- scape’, in D. Balch and A. Weissenrieder (eds), Contested Spaces: Houses and Temples in Roman Antiquity and the New Testament (Tübingen, 2012) 435–492 Whitmarsh, T., Narrative and Identity in the Greek Novel (Cambridge, 2011) Whitmarsh, T., Beyond the Second Sophistic (Berkeley, Los Angeles, London, 2013) Wiederkehr Schuler, E., Les protomés féminines du sanctuaire de la Malophoros à Sélinonte, 2 vols (Naples, 2004) Wiens, D.H., ‘Mystery Concepts in Primitive Christianity and its Environment’, in ANRW II.23.2 (Berlin and New York, 1980) 1248–1284 Wiggermann, F., ‘The Image of Dumuzi’, in J. Stackert et al. (eds), Gazing on the Deep. Studies Tzvi Abusch (Bethesda, 2010) 327–347 Wijma, S., ‘The “Others” in a lex sacra from the Attic Deme Phrearrioi (SEG 35.113)’, ZPE 187 (2013) 199–205 Wilamowitz-Moellendorff, U. von, Der Glaube der Hellenen, 2 vols (Berlin, 1931–1932) Wild, R., Water in the Cultic Worship of Isis and Sarapis (Leiden, 1981) Willi, A., ‘Attic as the Language of the Classics’, in Ch. Caragounis (ed.), Greek: A Language in Evolution (Hildesheim, 2010) 101–118 Williams, C. and H., ‘Excavations at Mytilene, 1990’, EMC 35 (1991) 175–191 Winand, J., Les Hiérothytes: recherche institutionelle (Brussels, 1990) Winkler-Horaček, L., ‘Parthersieg und cista mystica. “Tradition” und “Reduktion” in Münzbildern unter Vespasian und Titus: Zwei Fallbeispiele’, in N. Kramer and C. Reitz (eds), Tradition und Erneuerung. Mediale Strategien in der Zeit der Flavier (Berlin and New York, 2010) 457–483 Bibliography 241  242 Bibliography Wissowa, G., Gesammelte Abhandlungen zur römischen Religions- und Stadtgeschichte (Munich, 1904) Wistrand, E., ‘Om grekernas och romarnas hus’, Eranos 37 (1939) 1–63 Wistrand, E., Opera selecta (Stockholm, 1972) Witschel, C., ‘Die Ursprünge des Mithras-Kults: Orientalischer Gott oder westliche Neuschöp- fung?’, in Hattler, Imperium der Götter, 200–218 Wörrle, M., Stadt und Fest im kaiserzeitlichen Kleinasien (Munich, 1988) Wörrle, M., ‘Zu Rang und Bedeutung von Gymnasion im hellenistischen Pergamon’, Chiron 37 (2002) 501–516 Wolters, P. and G. Bruns, Das Kabirenheiligtum bei Theben, 6 vols (Berlin, 1940–82) 1.81–128 Xella, P., ‘“Syncrétisme” comme catégorie conceptuelle’, in C. Bonnet et al. (eds), Les religions orientales dans le monde grec et romain: cent ans après Cumont (1906–2006) (Brussels and Rome, 2009) 134–150 Yarnold, E.J., ‘Baptism and the Pagan Mysteries’, Heythrop Journal 13 (1972) 247–267 Yates, F., Giordano Bruno and the Hermetic Tradition (London, 1964) Ysebaert, J., Greek Baptismal Terminology (Nimwegen, 1962) Zadok, R., Iranische Personennamen in der neu- und spätbabylonischen Nebenüberlieferung (Vienna, 2009) Zander, H., Rudolf Steiner (Munich and Zurich, 2011) Zauzich, K.-Th., ‘Hierogrammat’, in LÄ 2 (1977) 1199–1201 Zeitlin, F., ‘Travesties of Gender and Genre in Aristophanes’ Thesmophoriazousae’, in H. Foley (ed.), Reflections of Women in Antiquity (New York, 1981) 169–217 Zeller, D., ‘Mysterien/ Mysterienreligionen’, in TRE 23 (1994) 504–526 Zetzel, J., ‘Romane Memento: Justice and Judgment in Aeneid 6’, Tr. Am. Philol. Ass. 119 (1989) 263–284 Zgusta, L., Kleinasiatische Personennamen (Prague, 1964) Zgusta, L., Kleinasiatische Ortsnamen (Heidelberg, 1984) Zhmud, L., Pythagoras and the Early Pythagoreans (Oxford, 2012) Zieske, L., ‘Hippolytos – ein orphischer Vegetarier? Zu Eurip., Hipp. 952–954’, Wiener Studien 125 (2012) 23–29 Zimmerman, M., ‘Text and Interpretation ~ Interpretation and Text’, in W. Keulen and U. Egelhaaf- Gaiser (eds), Aspects of Apuleius’ Golden Ass III: The Isis Book (Leiden, 2012) 1–27 Zinn, K., ‘Tempelbibliotheken im Alten Ägypten’, in H. Froschauer and C. Römer (eds), Bibliothe- ken: Leben und Lesen in den frühen Klöstern Ägyptens (Vienna, 2008) 81–91 Zunino, M.L., Hiera Messeniaka: la storia religiosa della Messenia dall’età micenea all’età ellenistica (Udine, 1997) Zuntz, G., Persephone (Oxford, 1971)