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Euhemerus (/juːˈhiːmərəs, -hɛm-/; also spelled Euemeros or Evemerus; Ancient Greek: Εὐήμερος Euhēmeros, "happy; prosperous"; late fourth century BC) was a Greek mythographer at the court of Cassander, the king of Macedon. Euhemerus' birthplace is disputed, with Messina in Sicily as the most probable location, while others suggest Chios or Tegea.[citation needed]

Key Information

The philosophy attributed to and named for Euhemerus, euhemerism, holds that many mythological tales can be attributed to historical persons and events, the accounts of which have become altered and exaggerated over time.

Euhemerus's work combined elements of fiction and political utopianism. Early Christian writers, such as Lactantius, used Euhemerus's belief that the ancient gods were originally human to confirm their inferiority regarding the Christian God.[citation needed]

Life

[edit]

Little is known about Euhemerus's life, and his birthplace is disputed. Classical writers such as Diodorus Siculus,[1] Plutarch,[2] and Polybius,[3] maintained that Euhemerus was a Messenian, but did not specify whether he came from the Peloponnesian or the Sicilian Messene, which was an ancient Greek colony. Other ancient testimonies placed his birth at Chios, Tegea (Pseudo-Plutarch, Plac. Phil.), or Agrigentum (Clement of Alexandria, Protrept.; Arnobius, Adv. Gent.). Most modern scholars, however, generally agree that Euhemerus came from the Sicilian Messene (Messina).[4]

Diodorus Siculus is one of the very few sources who provide other details about Euhemerus' life. According to Diodorus,[5] Euhemerus was a personal friend of Cassander, king of Macedonia (c. 305 – 297 BC) and the most prominent mythographer for the Macedonian court. Sometime in the early third century BC Euhemerus wrote his main work "Sacred History" ("Hiera Anagraphê").

Euhemerus' Sacred History

[edit]

Only quoted fragments remain from Euhemerus' main work, Sacred History. Diodorus Siculus included fragments from Euhemerus’ writings in the Arabian geography of his fifth book and in the mythology of his sixth book.[6]

The sixth book of Diodorus’ Bibliotheca is lost, but Eusebius cites a fragment from it at length in his Praeparatio evangelica.[7] The ancient Roman writer Ennius first translated Euhemerus' work into Latin, but this translation also is lost. Lactantius however in the third century AD included substantial references to Ennius' translation in the first book of his Divine Institutes.[8] Various other fragments of importance are also found in the later literature of Augustine of Hippo.[9] From these extant fragments and references, modern scholars have been able to "compile what is presumably a fairly complete picture of Euhemerus’ work".[10]

Euhemerus' work may have taken the form of a philosophical fictionalized travelogue, universally accepted today as a philosophical Romance, incorporating imagined archaic inscriptions, which his literary persona claimed to have found during his travels. Euhemerus claims to have traveled to a group of islands in the waters off Arabia. One of these, Panchaea, being home to a utopian society made up of a number of different ethnic tribes. His critique of tradition is epitomized in a register of the births and deaths of many of the deities, which his narrator persona discovered inscribed on a golden pillar in a temple of Zeus Triphylius on the invented island of Panchaea;[11] he claimed to have reached the island on a voyage down the Red Sea round the coast of Arabia, undertaken at the request of Cassander, according to the Christian historian of the fourth century AD, Eusebius.

Euhemerus refers to a rational island utopia. The ancient Hellenic tradition of a distant Golden Age, of Hesiod's depiction of human happiness before the gift of Pandora, of the mythic convention of idealized Hyperboreans, made concrete in the legendary figure of the Scythian philosopher-hero Anacharsis, or the idealized "Meropes" of Theopompus had been recently enriched by contacts with India.[12] Euhemerus apparently systematized a method of interpreting the popular myths, which was consistent with the attempts of Hellenistic culture to explain traditional religious beliefs in terms of a naturalism. Euhemerus asserted that the Greek gods originally had been kings, heroes, and conquerors, or benefactors to the people, who had thus earned a claim to the veneration of their subjects. According to him, for example, Zeus was a king of Crete, who had been a great conqueror; the tomb of Zeus was shown to visitors near Knossos, perhaps engendering or enhancing among the traditionalists the reputation of Cretans as liars.[13]

Euhemerism

[edit]
Main article: Euhemerism

Euhemerus has become known chiefly for a rationalizing method of interpretation, known as "euhemerism", which treats mythological accounts as a reflection of historical events, or mythological characters as historical personages, but which were shaped, exaggerated, or altered by retelling and traditional mores. In more recent literature of myth, such as in Bulfinch's Mythology, euhemerism is called the "historical interpretation" of mythology.[14] Euhemerism is defined in modern academic literature as the theory that myths are distorted accounts of real historical events.[15] Euhemerus was not the first to attempt to rationalize mythology through history, as euhemeristic views are found in earlier writers, including Xenophanes, Herodotus, Hecataeus of Abdera, and Ephorus,[16][17] however, Euhemerus is credited as having developed the theory in application to all myths, considering mythology to be "history in disguise".[18]

See also

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References

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Euhemerus

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Euhemerus of (fl. c. 300 BCE) was an mythographer and philosopher from the Sicilian city of (modern ), best known for his lost work Sacred History (Hiera Anagraphe), a utopian travel narrative that proposed —the rationalist theory that the gods of originated as historical human rulers, heroes, and benefactors who were posthumously deified for their contributions to civilization. In Sacred History, Euhemerus frames his theory within a fictional voyage undertaken as a friend of the Macedonian king , sailing southward from Arabia to the and reaching the idyllic island of Panchaea, inhabited by a pious and prosperous people skilled in ancient crafts. There, he visits a grand temple of Triphylos on a high hill, where a golden stele inscribed in Panchaean script records the mortal exploits of the gods: , the first king, honored as "" for his astronomical knowledge and just rule; his successor , who fathered , , and others; and himself, who rose to power, married multiple wives including and , conquered distant lands, established laws and cults, and was ultimately deified alongside other Olympians for his global benefactions. This narrative portrays the gods not as supernatural beings but as earthly leaders whose "immortal honor" arose from human achievements, such as 's tomb in inscribed with his mortal name. Though the original three-volume text survives only in fragments and adaptations—most extensively summarized in Diodorus Siculus's Bibliotheca historica (Books V–VI, ca. 60–30 BCE) and referenced in Lactantius's Divine Institutions (early CE)—Euhemerus's ideas were widely disseminated, including through Ennius's Latin verse translation in the BCE. His euhemeristic approach, possibly influenced by Sicilian traditions of ruler cult and multicultural in the Hellenistic era, provided a framework for demythologizing ancient religions, portraying divine worship as exaggerated historical memory rather than supernatural truth. This perspective resonated in later philosophical and theological debates, from Epicurean critiques of traditional piety to early , underscoring Euhemerus's enduring role in the rational interpretation of myth.

Biography

Origins and Early Life

Euhemerus, a Greek and mythographer, is believed to have been born around 340 BC in the late , though exact dates remain speculative and unsupported by direct ancient evidence. His death is similarly estimated around 260 BC in the early , placing him as a contemporary of the , the successors of . This chronological context situates Euhemerus within the turbulent following Alexander's conquests, amid the fragmentation of his empire into rival kingdoms. The birthplace of Euhemerus is disputed among ancient sources, with most identifying him as from but failing to specify whether this refers to the Sicilian city (modern ) or the one in the . Scholarly consensus favors in as the most probable location, given the prominence of Greek colonial settlements there and references in later authors like , who summarizes Euhemerus' work without contradicting a Sicilian origin. Alternative claims include in the Aegean or in Arcadia, possibly arising from confusions in transmission or Euhemerus' travels, as noted in fragments preserved by and others. Of Greek ethnic origin, Euhemerus emerged in a Hellenistic environment shaped by the fusion of Greek culture with local traditions in the western Mediterranean, particularly through Sicilian Greek colonies like , which had been established by settlers from and centuries earlier. This colonial backdrop likely exposed him to diverse intellectual currents, including early philosophical schools active in , though no direct evidence ties him to specific mentors or lineages in his formative years. No records detail his family background or early education, leaving his personal influences inferred from the broader cultural milieu of post-Classical .

Career and Association with Macedon

Euhemerus maintained a close association with the Macedonian court under King , who ruled from approximately 317 to 297 BC and assumed the royal title around 305 BC. Ancient sources portray him as a personal friend (φίλος) of the king, indicating a position of favor within Hellenistic royal circles. According to , Cassander commissioned Euhemerus to undertake voyages of discovery and handle certain affairs of state, suggesting a role that may have involved advisory or diplomatic functions, though direct evidence for a formal court appointment is lacking. In ancient tradition, Euhemerus is identified as a mythographer, , , and philosopher, reflecting his multifaceted contributions to Greek intellectual life during the early . His professional identity likely positioned him among the scholars and writers patronized by Macedonian rulers, though specific details of his duties remain speculative. References in his writings to travels in regions such as and the imply exposure to the , but these accounts are inferred from his narratives and lack independent corroboration, pointing to possible literary embellishment rather than verified expeditions. Euhemerus' career unfolded amid the Wars of the , the protracted conflicts (323–281 BC) among the Great's successors that fragmented his empire and promoted cultural exchanges across the Mediterranean and . Cassander's tenure, marked by consolidation of power in Macedon and against rivals like the Antigonids, provided a backdrop of political instability and that influenced the era's scholarly pursuits. This context underscores Euhemerus' alignment with the rationalizing tendencies of Hellenistic historiography.

Sacred History

Overview and Structure

Euhemerus' principal surviving work, titled Hiera Anagraphe (Sacred History or Sacred Inscription), was composed in the early third century BCE, circa 300 BC. This text represents a pioneering example of Hellenistic prose fiction, structured as a multi-book narrative—extant evidence suggests at least three volumes—that intertwines exploratory adventure with philosophical and historiographical elements. As a utopian travelogue, it employs a first-person perspective to recount the author's supposed discoveries, drawing on conventions of ancient geographic and ethnographic writing while embedding rationalist interpretations of mythology. The Sacred History survives solely in fragmentary form, preserved through quotations and paraphrases by later ancient authors rather than in any complete manuscript. Key excerpts appear in Diodorus Siculus' Library of History (Books V and VI), where the island's description forms a substantial portion of the mythological geography section; in Eusebius' Praeparatio Evangelica (Book 2), which includes a detailed epitome; and in Lactantius' Divine Institutions (Book 1), citing Ennius' Latin adaptation for polemical purposes against pagan theology. These citations, compiled in modern editions such as Felix Jacoby's Fragmente der griechischen Historiker (FGrH 63), total around 11 direct Greek fragments and additional testimonia from Ennius' free prose translation, Euhemerus sive Sacra Historia, dating to circa 200–194 BCE. At its core, the narrative establishes a voyage originating from the ports of Arabia, commissioned by King Cassander of Macedon, which leads to the accidental discovery of the remote island of Panchaea in the amid broader exploratory endeavors. This setup positions the island as a utopian haven where ancient truths about divine figures are revealed not through revelation or fantasy, but via tangible artifacts like temple inscriptions chronicling their human origins. The work's overarching purpose lies in advancing a demythologizing framework, using the voyage's "discoveries" to argue that gods originated as historical benefactors deified by grateful societies, thereby grounding polytheistic traditions in empirical history rather than . This approach, later termed , underscores the text's role as both literary innovation and philosophical treatise.

Description of Panchaea and Inscriptions

In Euhemerus' Sacred History, the fictional island of Panchaea serves as the narrative setting for discovering historical truths about the gods, depicted as a utopian paradise located in the near the eastern shores of Arabia and opposite the coasts of . The island is described as large, approximately 200 stades in width at its broadest point, with fertile plains, abundant rivers, and mountains rich in minerals such as gold, silver, and , fostering a self-sufficient society without trade or conflict. Its inhabitants, known as Panchaeans, live in harmony, divided into priests, farmers, and soldiers, and practice a polytheistic centered on Triphylos as the supreme deity, with veneration of other gods through communal sacrifices and hymns without strife or disputes. At the heart of Panchaea stands a grand temple dedicated to Triphylos, constructed from white and adorned with , silver, and elements, including doorways plated in these metals and a golden couch within the . The temple complex features a central golden , said to have been erected by Hermes, Zeus's son, inscribed in Panchaean script using hieroglyphic characters that records a dynastic history of deified rulers. Golden tripods and vessels dedicated to the gods line the sacred precinct, symbolizing the island's and the historical of these figures as human benefactors elevated to divine status after death. The inscriptions on the temple's present a universal beginning from the origins of and tracing the lives of the gods as historical and heroes who ruled through conquest, lawgiving, and cultural advancements. appears as the earliest ruler, a benevolent who first established sacrifices to celestial powers and governed from Panchaea before being succeeded and partially overthrown by his son . is portrayed as a lawgiver- who expanded territories, married Rhea, and fathered and , earning deification for his just rule and contributions to human society. emerges as a Cretan who led expeditions from to conquer regions including , , and , founding cities, temples, and laws before being deified for his civilizing influence; the inscriptions detail his marriages to , , and , and his establishment of the Panchaean temple itself. is reinterpreted as an Indian conqueror and lawgiver who subdued nations and promoted , while other figures like represent warriors deified for their services to humanity, emphasizing a pattern where beneficial rulers receive posthumous honors as immortals. This extends to Euhemerus' own era, underscoring the verifiability of these events through the island's preserved records.

Euhemerism

Core Principles

Euhemerism, as formulated by Euhemerus of Messene in his third-century BCE work Sacred History, posits that the origins of mythology lie in distorted historical accounts of real human figures—particularly kings, heroes, and benefactors—who were deified posthumously due to their extraordinary achievements and contributions to society. This rationalist approach seeks to demythologize traditional narratives by attributing divine status to mortals whose benevolence and leadership inspired cults of worship, transforming historical gratitude into religious veneration. Central to euhemerism are several key tenets that reframe the gods as euhemerized mortals rather than entities. For instance, figures like are portrayed not as eternal deities but as historical rulers—such as a warrior-king from —who established laws, founded cults, and benefited their communities, earning divine honors after death. , in this view, emerges as an evolved form of hero-worship rooted in societal gratitude for these leaders' (public benefactions), rejecting supernatural origins in favor of socio-political explanations that emphasize human agency and cultural development. These principles are systematized through purported "," such as inscriptions detailing the gods' mortal lives, presented in Euhemerus's of the fictional island of Panchaea. Philosophically, euhemerism builds on earlier rationalist critiques, including Prodicus's idea that gods arose from the deification of human inventors and benefactors, and Xenophanes's rejection of anthropomorphic portrayals of the divine, but Euhemerus innovates by integrating these into a cohesive historical framework supported by inscriptional testimony. Unlike allegorical interpretations, such as those in that treat myths as symbolic representations of philosophical truths, euhemerism insists on a literal historical core to these stories, viewing exaggerations over time as the mechanism by which mortal biographies became divine legends. This distinction underscores euhemerism's commitment to empirical, human-centered over metaphysical symbolism.

Applications to Mythology

Euhemerus applied euhemeristic principles to demythologize Greek narratives by recasting divine figures as historical monarchs and benefactors whose extraordinary deeds led to their posthumous deification. In his framework, the Olympian gods originated as earthly rulers in ancient dynasties, particularly on and in the , with their myths reflecting distorted accounts of political and civilizing achievements. A prime example is , whom Euhemerus described as a historical born to and Rhea in , who succeeded his father, unified disparate tribes through conquests, established laws and justice, and promoted peace across regions including and before dying and being honored as a god. His wife was reimagined as a mortal queen married to Zeus in Cnossus, receiving early sacrifices alongside him as a co-originator of societal advancements. Similarly, was portrayed as a seafaring ruler and son of Cronus, credited with pioneering , taming , and governing maritime domains, earning divine status for his contributions to and . This approach extended to other deities and heroes. Uranus and Cronus were depicted as early monarchs in a Cretan or Sicilian lineage, with as the primordial king observing the heavens from a throne-like mountain, and as a civilizing ruler who fathered and was later overthrown in a dynastic struggle. , portrayed as a son and successor of , appeared as a conqueror who led expeditions into and other regions, deified for his military successes, clemency toward enemies, and innovations in and . was rationalized as a deified warrior-king who performed feats of strength and , founding cities and establishing cults through his benefactions, rather than through supernatural powers. On a broader scale, Euhemerus reframed cosmic conflicts as historical civil wars among these royal figures. The was interpreted as a war of succession between the Titans (early kings like ) and the younger Olympians (led by ), while the Gigantomachy represented rebellions against established monarchies, such as Zeus's campaigns against giants like in . Oracles, rituals, and sacred sites were viewed as memorials to these individuals' legacies, preserving distorted memories of their reigns and achievements rather than divine interventions. Methodologically, Euhemerus traced these "divine" genealogies through chronological inscriptions, such as the golden stele in Panchaea, which purportedly recorded a linear succession of kings from to , integrating Greek traditions with Near Eastern influences like Phoenician king lists to construct a unified historical of deification. This inscription-based approach emphasized empirical "evidence" from ancient records to demystify myths as euhemerized royal chronicles.

Influence and Legacy

In Ancient Thought

In the Hellenistic period, Euhemerus' ideas gained traction among writers who sought to rationalize mythological narratives through historical lenses. Dionysius Scytobrachion, a 3rd–2nd century BCE author, adopted this approach in his Argonautica, reinterpreting the Argonauts' voyage as a secular expedition involving human heroes rather than divine interventions, thereby euhemerizing elements like the Golden Fleece as historical artifacts or figures. Similarly, Diodorus Siculus integrated Euhemerus' Sacred History into his Bibliotheca historica (Books V and VI), presenting the gods as deified mortal rulers and preserving key fragments, such as Zeus' career in Italy and his burial on Crete, to frame mythology within a universal historical framework. Roman adaptations of Euhemerism began with Quintus Ennius' second-century BCE Latin translation of the Sacred History, which introduced the concept to Roman audiences and influenced subsequent interpretations of divine origins. This work shaped the views of , who critiqued Euhemerism in while acknowledging its rationalizing potential, and Varro, who applied it in his Antiquitates rerum divinarum to portray Roman gods like as deified kings and benefactors elevated by human reverence rather than innate divinity. Such applications helped align Greek mythological with Roman state religion, emphasizing gods as historical figures who founded institutions and earned worship through earthly achievements. Early Christian thinkers repurposed to undermine pagan cults by depicting the gods as flawed mortals. , in his Stromata (late second to early third century CE), cited Euhemerus to argue that deified rulers were influenced by demonic forces, portraying pagan deities as historical humans whose vices disqualified them from true divinity. , in Divinae institutiones (early fourth century CE), extensively quoted ' translation to assert that gods like were merely dead kings whose tombs, such as ' on , evidenced their mortality, thereby discrediting as rooted in human error. of Caesarea preserved substantial fragments of Euhemerus in his (early fourth century CE), using them to demonstrate that pagan gods were earthly sovereigns, contrasting this with Christian . Despite its utility, Euhemerism faced significant criticisms in ancient thought for oversimplifying myths and bordering on impiety. , in De Iside et Osiride (first–second century CE), attacked it as absurd and disrespectful, arguing that reducing gods to humans stripped myths of their deeper philosophical and symbolic value. Some contemporaries labeled Euhemerus himself an atheist for denying the Olympians' transcendent divinity by confining them to historical kings, though this view overlooked his acceptance of eternal celestial gods alongside deified mortals.

In Later Scholarship

During the , euhemerism experienced a revival among humanists who employed it to historicize and rationalize religious narratives, viewing myths as distortions of historical events involving deified rulers or heroes. This approach influenced analyses of as a tool for political control, as seen in the broader humanist tradition. Similarly, Baruch Spinoza in his (1670) adopted euhemeristic principles to argue that biblical and pagan religions emerged from political inventions by early leaders, thereby demystifying scripture and promoting a rational understanding of faith as human construct. This approach influenced 17th-century deists, who extended euhemerism to interpret myths as deliberate political fabrications designed to legitimize power, as seen in the writings of figures like Herbert of Cherbury, who posited that primitive arose from historical human actions exaggerated into divine lore. In the 19th and 20th centuries, euhemerism found application in comparative mythology, initially embraced but later critiqued by scholars like Max Müller, who in his Comparative Mythology (1856) rejected it as overly reductive, favoring instead solar and etymological interpretations of myths while acknowledging euhemerism's role in explaining some historical kernels within folklore. It was also adopted in biblical studies to identify potential historical bases for legendary figures, such as viewing patriarchal narratives as euhemerized accounts of real tribal leaders, and in anthropology, where it informed analyses of folklore as containing "historical kernels" preserved through oral traditions, as explored by folklorists like James George Frazer in The Golden Bough (1890–1915). These developments positioned euhemerism as a bridge between history and myth, though it faced growing scrutiny for oversimplifying cultural symbolism. Modern scholarship has advanced the study of Euhemerus through comprehensive editions of his fragmentary works, notably Marek Winiarczyk's 2002 collection Euhemeros von Messene: Leben, Werk und Nachwirkung, which compiles and analyzes surviving testimonies to reconstruct the Sacred History, and Franco De Angelis and Benjamin Garstad's 2006 article "Euhemerus in Context," which situates his ideas within Sicilian Hellenistic intellectual currents. Debates continue on euhemerism's contribution to secularizing interpretations of ancient religion, portraying it as an early form of rational critique that reduced divine agency to human origins, while postmodern myth studies critique it for reductionism, arguing that it neglects the symbolic and structural dimensions of myths emphasized by thinkers like Claude Lévi-Strauss. Recent works, such as Nickolas P. Roubekas's 2015 An Ancient Theory of Religion: Euhemerism from Antiquity to the Present, highlight ongoing disputes over Euhemerus's precise influence due to the fragmentary nature of his text, emphasizing its roots in Hellenistic rationalism as a response to syncretic religious environments rather than mere political propaganda. As of 2024, studies continue to explore Euhemerus's connections to later chronicles, such as critiques of interpretations in John Malalas.

References

  1. http://www.csun.edu/~hcfll004/euhemerus.html
  2. https://digitalcommons.butler.edu/cgi/viewcontent.cgi?article=1540&context=grtheses
  3. https://online.ucpress.edu/ca/article/25/2/211/91597/Euhemerus-in-Context
  4. https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Diodorus_Siculus/6*.html
  5. https://plato.stanford.edu/entries/lucretius/
  6. https://www.degruyter.com/document/doi/10.1515/9783110294880/html
  7. https://oxfordre.com/classics/display/10.1093/acrefore/9780199381135.001.0001/acrefore-9780199381135-e-2538
  8. https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/euhemerus
  9. https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Diodorus_Siculus/5C*.html
  10. https://www.newadvent.org/fathers/07011.htm
  11. https://topostext.org/work/230?search=Euhemerus
  12. https://www.researchgate.net/publication/274340950_What_is_Euhemerism_A_Brief_History_of_Research_and_Some_Persisting_Questions
  13. https://bmcr.brynmawr.edu/2017/2017.09.52/
  14. https://histos.org/index.php/histos/article/download/274/268/277
  15. https://www.cambridge.org/core/journals/harvard-theological-review/article/euhemerus-and-the-historians/21E26860BFC336A66407F9365B7BD5D3
  16. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0084%3Abook%3D5%3Achapter%3D2
  17. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0084%3Abook%3D5%3Achapter%3D3
  18. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0084%3Abook%3D5%3Achapter%3D74
  19. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0084%3Abook%3D4%3Achapter%3D8
  20. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0084%3Abook%3D5%3Achapter%3D72
  21. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0084%3Abook%3D6%3Achapter%3D1
  22. https://www.academia.edu/868380/BNJ_32_Dionysios_Scytobrachion_edition_translation_and_commentary_on_FGrH_32_
  23. https://www.academia.edu/51303856/Euhemerus_and_the_Chronicle_of_John_Malalas
  24. https://bmcr.brynmawr.edu/2021/2021.05.22/
  25. https://repository.arizona.edu/bitstream/handle/10150/672575/azu_etd_21426_sip1_m.pdf?sequence=1&isAllowed=y
  26. https://www.journals.uchicago.edu/doi/pdf/10.2307/2847516
  27. https://www.taylorfrancis.com/chapters/edit/10.4324/9781003094760-10/sins-euemeros-truth-honesty-michael-konaris
  28. https://bmcr.brynmawr.edu/2002/2002.07.21/
  29. https://www.researchgate.net/publication/384221003_Euhemerus%27_Proposal_on_Gods
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