1. Homeric Hymns, To Demeter, 480-482 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 549 | 482. Styx, also, and Urania were there, |
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| 2. Homer, Odyssey, 11.218-11.222, 11.484-11.486, 11.495, 11.540, 11.568-11.576 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 548, 550, 563 |
3. Homer, Iliad, 23.103-23.104, 24.33-24.34, 24.66-24.70 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 549, 563 | 23.103. / yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.104. / yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 24.33. / and gave precedence to her who furthered his fatal lustfulness. But when at length the twelfth morn thereafter was come, then among the immortals spake Phoebus Apollo:Cruel are ye, O ye gods, and workers of bane. Hath Hector then never burned for you thighs of bulls and goats without blemish? 24.34. / and gave precedence to her who furthered his fatal lustfulness. But when at length the twelfth morn thereafter was come, then among the immortals spake Phoebus Apollo:Cruel are ye, O ye gods, and workers of bane. Hath Hector then never burned for you thighs of bulls and goats without blemish? 24.66. / Hera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast, 24.67. / Hera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast, 24.68. / Hera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast, 24.69. / Hera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast, 24.70. / the drink-offiering and the savour of burnt-offering, even the worship that is our due. Howbeit of the stealing away of bold Hector will we naught; it may not be but that Achilles would be ware thereof; for verily his mother cometh ever to his side alike by night and day. But I would that one of the gods would call Thetis to come unto me, |
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| 4. Pindar, Pythian Odes, 5.93-5.103 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 551 |
5. Aeschylus, Agamemnon, 1555-1559 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 549| 1559. περὶ χεῖρε βαλοῦσα φιλήσει. Χορός | 1559. Around him — kiss that kindest of sires! CHOROS. |
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| 6. Aeschylus, Libation-Bearers, 124-143, 145-148, 144 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 550 |
| 7. Sophocles, Electra, 1066-1067, 1069-1081, 1068 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 550 |
8. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 550| 927b. μὲν τοὺς ἄνω θεοὺς φοβείσθων, οἳ τῶν ὀρφανῶν τῆς ἐρημίας αἰσθήσεις ἔχουσιν, εἶτα τὰς τῶν κεκμηκότων ψυχάς, αἷς ἐστιν ἐν τῇ φύσει τῶν αὑτῶν ἐκγόνων κήδεσθαι διαφερόντως καὶ τιμῶσίν τε αὐτοὺς εὐμενεῖς εἶναι καὶ ἀτιμάζουσιν δυσμενεῖς, ἔτι δὲ τὰς τῶν ζώντων μέν, ἐν γήρᾳ δὲ ὄντων καὶ ἐν μεγίσταις τιμαῖς—ὅπουπερ πόλις εὐνομοῦσα εὐδαιμονεῖ, τούτους οἱ παῖδες παίδων φιλοστοργοῦντες ζῶσι μεθʼ ἡδονῆς· καὶ τὰ περὶ ταῦτα ὀξὺ μὲν ἀκούουσιν βλέπουσίν τε ὀξύ, τοῖς τε | 927b. pay regard to the solitude of orphans; and, secondly, the souls of the dead, whose natural instinct it is to care especially for their own offspring, and to be kindly disposed those who respect them and hostile to those who disrespect them; and, thirdly, they shall fear the souls of the living who are old and who are held in most high esteem; since where the State flourishes under good laws, their children’s children revere the aged with affection and live in happiness. These old people |
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| 9. Isaeus, Orations, 2.10, 2.37, 6.65, 8.38-8.39 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 550 |
10. Herodotus, Histories, 1.67-1.68, 6.38 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 551 | 1.67. In the previous war the Lacedaemonians continually fought unsuccessfully against the Tegeans, but in the time of Croesus and the kingship of Anaxandrides and Ariston in Lacedaemon the Spartans had gained the upper hand. This is how: ,when they kept being defeated by the Tegeans, they sent ambassadors to Delphi to ask which god they should propitiate to prevail against the Tegeans in war. The Pythia responded that they should bring back the bones of Orestes, son of Agamemnon. ,When they were unable to discover Orestes' tomb, they sent once more to the god to ask where he was buried. The Pythia responded in hexameter to the messengers: , quote type="oracle" l met="dact" There is a place Tegea in the smooth plain of Arcadia , /l l Where two winds blow under strong compulsion. /l l Blow lies upon blow, woe upon woe. /l l There the life-giving earth covers the son of Agamemnon. /l l Bring him back, and you shall be lord of Tegea . /l /quote ,When the Lacedaemonians heard this, they were no closer to discovery, though they looked everywhere. Finally it was found by Lichas, who was one of the Spartans who are called “doers of good deeds.”. These men are those citizens who retire from the knights, the five oldest each year. They have to spend the year in which they retire from the knights being sent here and there by the Spartan state, never resting in their efforts. 1.68. It was Lichas, one of these men, who found the tomb in Tegea by a combination of luck and skill. At that time there was free access to Tegea , so he went into a blacksmith's shop and watched iron being forged, standing there in amazement at what he saw done. ,The smith perceived that he was amazed, so he stopped what he was doing and said, “My Laconian guest, if you had seen what I saw, then you would really be amazed, since you marvel so at ironworking. ,I wanted to dig a well in the courtyard here, and in my digging I hit upon a coffin twelve feet long. I could not believe that there had ever been men taller than now, so I opened it and saw that the corpse was just as long as the coffin. I measured it and then reburied it.” So the smith told what he had seen, and Lichas thought about what was said and reckoned that this was Orestes, according to the oracle. ,In the smith's two bellows he found the winds, hammer and anvil were blow upon blow, and the forging of iron was woe upon woe, since he figured that iron was discovered as an evil for the human race. ,After reasoning this out, he went back to Sparta and told the Lacedaemonians everything. They made a pretence of bringing a charge against him and banishing him. Coming to Tegea , he explained his misfortune to the smith and tried to rent the courtyard, but the smith did not want to lease it. ,Finally he persuaded him and set up residence there. He dug up the grave and collected the bones, then hurried off to Sparta with them. Ever since then the Spartans were far superior to the Tegeans whenever they met each other in battle. By the time of Croesus' inquiry, the Spartans had subdued most of the Peloponnese . 6.38. So he escaped by the intervention of Croesus, but he later died childless and left his rule and possessions to Stesagoras, the son of his half-brother Cimon. Since his death, the people of the Chersonese offer sacrifices to him as their founder in the customary manner, instituting a contest of horse races and gymnastics. No one from Lampsacus is allowed to compete. ,But in the war against the Lampsacenes Stesagoras too met his end and died childless; he was struck on the head with an axe in the town-hall by a man who pretended to be a deserter but in truth was an enemy and a man of violence. |
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| 11. Euripides, Orestes, 1225-1234, 1236-1245, 1235 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 550 |
| 12. Euripides, Hercules Furens, 490-492, 494-495, 493 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 550 |
13. Euripides, Electra, 678-681 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 550| 681. οἵπερ γε σὺν σοὶ Φρύγας ἀνήλωσαν δορὶ — | |
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| 14. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 562 |
15. Euripides, Helen, 961-968 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 550| 968. κακῶς ἀκοῦσαι: κυρία γάρ ἐστι νῦν. | |
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16. Thucydides, The History of The Peloponnesian War, 5.11.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 551| 5.11.1. μετὰ δὲ ταῦτα τὸν Βρασίδαν οἱ ξύμμαχοι πάντες ξὺν ὅπλοις ἐπισπόμενοι δημοσίᾳ ἔθαψαν ἐν τῇ πόλει πρὸ τῆς νῦν ἀγορᾶς οὔσης: καὶ τὸ λοιπὸν οἱ Ἀμφιπολῖται, περιείρξαντες αὐτοῦ τὸ μνημεῖον, ὡς ἥρωί τε ἐντέμνουσι καὶ τιμὰς δεδώκασιν ἀγῶνας καὶ ἐτησίους θυσίας, καὶ τὴν ἀποικίαν ὡς οἰκιστῇ προσέθεσαν, καταβαλόντες τὰ Ἁγνώνεια οἰκοδομήματα καὶ ἀφανίσαντες εἴ τι μνημόσυνόν που ἔμελλεν αὐτοῦ τῆς οἰκίσεως περιέσεσθαι, νομίσαντες τὸν μὲν Βρασίδαν σωτῆρά τε σφῶν γεγενῆσθαι καὶ ἐν τῷ παρόντι ἅμα τὴν τῶν Λακεδαιμονίων ξυμμαχίαν φόβῳ τῶν Ἀθηναίων θεραπεύοντες, τὸν δὲ Ἅγνωνα κατὰ τὸ πολέμιον τῶν Ἀθηναίων οὐκ ἂν ὁμοίως σφίσι ξυμφόρως οὐδ’ ἂν ἡδέως τὰς τιμὰς ἔχειν. | 5.11.1. After this all the allies attended in arms and buried Brasidas at the public expense in the city, in front of what is now the market-place, and the Amphipolitans having enclosed his tomb, ever afterwards sacrifice to him as a hero and have given to him the honor of games and annual offerings. They constituted him the founder of their colony, and pulled down the Hagnonic erections and obliterated everything that could be interpreted as a memorial of his having founded the place; for they considered that Brasidas had been their preserver and courting as they did the alliance of Lacedaemon for fear of Athens , in their present hostile relations with the latter they could no longer with the same advantage or satisfaction pay Hagnon his honors. |
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17. Xenophon, Memoirs, 2.2.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 550| 2.2.13. ἔγωγε, ἔφη. εἶτα τούτων μὲν ἐπιμελεῖσθαι παρεσκεύασαι, τὴν δὲ μητέρα τὴν πάντων μάλιστά σε φιλοῦσαν οὐκ οἴει δεῖν θεραπεύειν; οὐκ οἶσθʼ ὅτι καὶ ἡ πόλις ἄλλης μὲν ἀχαριστίας οὐδεμιᾶς ἐπιμελεῖται οὐδὲ δικάζει, ἀλλὰ περιορᾷ τοὺς εὖ πεπονθότας χάριν οὐκ ἀποδόντας, ἐὰν δέ τις γονέας μὴ θεραπεύῃ, τούτῳ δίκην τε ἐπιτίθησι καὶ ἀποδοκιμάζουσα οὐκ ἐᾷ ἄρχειν τοῦτον, ὡς οὔτε ἂν τὰ ἱερὰ εὐσεβῶς θυόμενα ὑπὲρ τῆς πόλεως τούτου θύοντος οὔτε ἄλλο καλῶς καὶ δικαίως οὐδὲν ἂν τούτου πράξαντος; καὶ νὴ Δία ἐάν τις τῶν γονέων τελευτησάντων τοὺς τάφους μὴ κοσμῇ, καὶ τοῦτο ἐξετάζει ἡ πόλις ἐν ταῖς τῶν ἀρχόντων δοκιμασίαις. | 2.2.13. And yet, when you are resolved to cultivate these, you don’t think courtesy is due to your mother, who loves you more than all? Don’t you know that even the state ignores all other forms of ingratitude and pronounces no judgment on them, Cyropaedia I. ii. 7. caring nothing if the recipient of a favour neglects to thank his benefactor, but inflicts penalties on the man who is discourteous to his parents and rejects him as unworthy of office, holding that it would be a sin for him to offer sacrifices on behalf of the state and that he is unlikely to do anything else honourably and rightly? Aye, and if one fail to honour his parents’ graves, the state inquires into that too, when it examines the candidates for office. |
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18. Aristophanes, Clouds, 207-209, 206 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 548| 206. αὕτη δέ σοι γῆς περίοδος πάσης. ὁρᾷς; | |
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| 19. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 562 |
| 20. Aristotle, Athenian Constitution, 55 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 550 |
21. Polybius, Histories, 10.28.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 549| 10.28.3. περὶ δὲ τούτων ἀληθὴς παραδίδοται λόγος διὰ τῶν ἐγχωρίων, ὅτι καθʼ οὓς χρόνους Πέρσαι τῆς Ἀσίας ἐπεκράτουν, ἔδωκαν τοῖς ἐπί τινας τόπους τῶν μὴ πρότερον ἀρδευομένων ἐπεισαγομένοις ὕδωρ πηγαῖον ἐπὶ πέντε γενεὰς καρπεῦσαι τὴν χώραν· | 10.28.3. About these a true story is told by the inhabitants. They say that at the time when the Persians were the rulers of Asia they gave to those who conveyed a supply of water to places previously unirrigated the right of cultivating the land for five generations, |
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| 22. Cicero, On Laws, 2.36 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 549 |
23. Dio Chrysostom, Orations, 30.17 (1st cent. CE - missingth cent. CE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 562 | 30.17. "Such, then, are the tortures, and so numerous, by which men are afflicted while they remain in this prison and dungeon, each for his appointed time; and the majority do not get out until they produce another person from their own loins and leave him to succeed to the punishment in their stead, some leaving one and others even more. They do not stay voluntarily, but are all bound fast by one chain, body and soul, just as you may see many persons bound by us by one chain in a row, some of them small, some large, some ugly and some good looking; but none the less all of them are held on equal terms in the same constraint. |
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24. Plutarch, Lysander, 18.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 551| 18.3. πρώτῳ μὲν γάρ, ὡς ἱστορεῖ Δοῦρις, Ἑλλήνων ἐκείνῳ βωμοὺς αἱ πόλεις ἀνέστησαν ὡς θεῷ καὶ θυσίας ἔθυσαν, εἰς πρῶτον δὲ παιᾶνες ᾔσθησαν, ὧν ἑνὸς ἀρχὴν ἀπομνημονεύουσι τοιάνδε· | 18.3. |
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25. Pausanias, Description of Greece, 10.29.3, 10.29.7, 10.30.5-10.30.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 548| 10.29.3. γέγραπται δὲ καὶ Τιτυὸς οὐ κολαζόμενος ἔτι, ἀλλὰ ὑπὸ τοῦ συνεχοῦς τῆς τιμωρίας ἐς ἅπαν ἐξανηλωμένος, ἀμυδρὸν καὶ οὐδὲ ὁλόκληρον εἴδωλον. ἐπιόντι δὲ ἐφεξῆς τὰ ἐν τῇ γραφῇ, ἔστιν ἐγγυτάτω τοῦ στρέφοντος τὸ καλῴδιον Ἀριάδνη· κάθηται μὲν ἐπὶ πέτρας, ὁρᾷ δὲ ἐς τὴν ἀδελφὴν Φαίδραν, τό τε ἄλλο αἰωρουμένην σῶμα ἐν σειρᾷ καὶ ταῖς χερσὶν ἀμφοτέραις ἑκατέρωθεν τῆς σειρᾶς ἐχομένην· παρεῖχε δὲ τὸ σχῆμα καίπερ ἐς τὸ εὐπρεπέστερον πεποιημένον συμβάλλεσθαι τὰ ἐς τῆς Φαίδρας τὴν τελευτήν. 10.29.7. ἐσωτέρω δὲ τῆς Κλυμένης Μεγάραν τὴν ἐκ Θηβῶν ὄψει· ταύτην γυναῖκα ἔσχεν Ἡρακλῆς τὴν Μεγάραν καὶ ἀπεπέμψατο ἀνὰ χρόνον, ἅτε παίδων τε ἐστερημένος τῶν ἐξ αὐτῆς καὶ αὐτὴν ἡγούμενος οὐκ ἐπὶ ἀμείνονι τῷ δαίμονι γῆμαι . γυναικῶν δὲ τῶν κατειλεγμένων ὑπὲρ τῆς κεφαλῆς ἥ τε Σαλμωνέως θυγάτηρ ἐστὶν ἐπὶ πέτρας καθεζομένη καὶ Ἐριφύλη παρʼ αὐτὴν ἐστιν ἑστῶσα, διὰ μὲν τοῦ χιτῶνος ἀνέχουσα ἄκρους παρὰ τὸν τράχηλον τοὺς δακτύλους, τοῦ χιτῶνος δὲ ἐν τοῖς κοίλοις εἰκάσεις τῶν χειρῶν τῇ ἑτέρᾳ ἐκεῖνον τὸν ὅρμον αὐτὴν ἔχειν. 10.30.5. ὑπὲρ τούτους Μαῖρά ἐστιν ἐπὶ πέτρᾳ καθεζομένη· περὶ δὲ αὐτῆς πεποιημένα ἐστὶν ἐν Νόστοις ἀπελθεῖν μὲν παρθένον ἔτι ἐξ ἀνθρώπων, θυγατέρα δὲ αὐτὴν εἶναι Προίτου τοῦ Θερσάνδρου, τὸν δὲ εἶναι Σισύφου. ἐφεξῆς δὲ τῆς Μαίρας Ἀκταίων ἐστὶν ὁ Ἀρισταίου καὶ ἡ τοῦ Ἀκταίωνος μήτηρ, νεβρὸν ἐν ταῖς χερσὶν ἔχοντες ἐλάφου καὶ ἐπὶ δέρματι ἐλάφου καθεζόμενοι· κύων τε θηρευτικὴ παρακατάκειταί σφισι βίου τοῦ Ἀκταίωνος ἕνεκα καὶ τοῦ ἐς τὴν τελευτὴν τρόπου. 10.30.6. ἀποβλέψαντι δὲ αὖθις ἐς τὰ κάτω τῆς γραφῆς, ἔστιν ἐφεξῆς μετὰ τὸν Πάτροκλον οἷα ἐπὶ λόφου τινὸς Ὀρφεὺς καθεζόμενος, ἐφάπτεται δὲ καὶ τῇ ἀριστερᾷ κιθάρας, τῇ δὲ ἑτέρᾳ χειρὶ ἰτέας ψαύει· κλῶνές εἰσιν ὧν ψαύει, προσανακέκλιται δὲ τῷ δένδρῳ. τὸ δὲ ἄλσος ἔοικεν εἶναι τῆς Περσεφόνης, ἔνθα αἴγειροι καὶ ἰτέαι δόξῃ τῇ Ὁμήρου πεφύκασιν· Ἑλληνικὸν δὲ τὸ σχῆμά ἐστι τῷ Ὀρφεῖ, καὶ οὔτε ἡ ἐσθὴς οὔτε ἐπίθημά ἐστιν ἐπὶ τῇ κεφαλῇ Θρᾴκιον. 10.30.7. τῷ δένδρῳ δὲ τῇ ἰτέᾳ κατὰ τὸ ἕτερον μέρος προσανακεκλιμένος ἐστὶν αὐτῇ Προμέδων. εἰσὶ μὲν δὴ οἳ νομίζουσι καθάπερ ἐς ποίησιν ἐπεσῆχθαι τὸ Προμέδοντος ὄνομα ὑπὸ τοῦ Πολυγνώτου· τοῖς δὲ εἰρημένον ἐστὶν ἄνδρα Ἕλληνα ἔς τε τὴν ἄλλην ἅπασαν γενέσθαι φιλήκοον μουσικὴν καὶ ἐπὶ τῇ ᾠδῇ μάλιστα τῇ Ὀρφέως. 10.30.8. κατὰ τοῦτο τῆς γραφῆς Σχεδίος ὁ Φωκεῦσιν ἡγησάμενος ἐς Τροίαν καὶ μετὰ τοῦτον Πελίας ἐστὶν ἐν θρόνῳ καθεζόμενος, τὰ γένεια ὁμοίως καὶ τὴν κεφαλὴν πολιός, ἐνορᾷ δὲ ἐς τὸν Ὀρφέα· ὁ δὲ Σχεδίος ἐγχειρίδιόν τε ἔχων καὶ ἄγρωστίν ἐστιν ἐστεφανωμένος. Θαμύριδι δὲ ἐγγὺς καθεζομένῳ τοῦ Πελίου διεφθαρμέναι αἱ ὄψεις καὶ ταπεινὸν ἐς ἅπαν σχῆμά ἐστι καὶ ἡ κόμη πολλὴ μὲν ἐπὶ τῆς κεφαλῆς, πολλὴ δὲ αὐτῷ καὶ ἐν τοῖς γενείοις· λύρα δὲ ἔρριπται πρὸς τοῖς ποσί, κατεαγότες αὐτῆς οἱ πήχεις καὶ αἱ χορδαὶ κατερρωγυῖαι. | 10.29.3. Tityos too is in the picture; he is no longer being punished, but has been reduced to nothing by continuous torture, an indistinct and mutilated phantom. Going on to the next part of the picture, you see very near to the man who is twisting the rope a painting of Ariadne. Seated on a rock she is looking at her sister Phaedra, who is on a swing grasping in either hand the rope on each side. The attitude, though quite gracefully drawn, makes us infer the manner of Phaedra's death. 10.29.7. Farther within from Clymene you will see Megara from Thebes . This Megara married Heracles, but was divorced by him in course of time, on the ground that he had lost the children he had by her, and so thought that his marriage with her was unlucky. Above the heads of the women I have enumerated is the daughter of Salmoneus sitting on a rock, beside whom is standing Eriphyle, who is holding up the ends of her fingers along her neck through her tunic, and you will conjecture that in the folds of her tunic she is holding in one of her hands the famous necklace. 10.30.5. Beyond these is Maera sitting on a rock. About her the poem Returns says that she was still a maid when she departed this life, being the daughter of Proetus, son of Thersander, who was a son of Sisyphus. Next to Maera is Actaeon, son of Aristaeus, together with the mother of Actaeon; they hold in their hands a young deer, and are sitting on a deer's skin. A hunting dog lies stretched out beside them, an allusion to Actaeon's mode of life, and to the manner of his death. 10.30.6. Turning our gaze again to the lower part of the picture we see, next after Patroclus, Orpheus sitting on what seems to be a sort of hill; he grasps with his left hand a harp, and with his right he touches a willow. It is the branches that he touches, and he is leaning against the tree. The grove seems to be that of Persephone, where grow, as Homer thought, Hom. Od. 10.510 black poplars and willows. The appearance of Orpheus is Greek, and neither his garb nor his head-gear is Thracian. 10.30.7. On the other side of the willow-tree Promedon is leaning against it. Some there are who think that the name Promedon is as it were a poetic invention of Polygnotus; others have said that Promedon was a Greek who was fond of listening to all kinds of music, especially to the singing of Orpheus. 10.30.8. In this part of the painting is Schedius, who led the Phocians to Troy , and after him is Pelias, sitting on a chair, with grey hair and grey beard, and looking at Orpheus. Schedius holds a dagger and is crowned with grass. Thamyris is sitting near Pelias. He has lost the sight of his eyes; his attitude is one of utter dejection; his hair and beard are long; at his feet lies thrown a lyre with its horns and strings broken. |
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| 26. Hippolytus, Refutation of All Heresies, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 562 |
27. Diogenes Laertius, Lives of The Philosophers, 5.91, 8.36, 8.77 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 551, 562 | 5.91. Hermippus relates that, when their territory was visited by famine, the people of Heraclea besought the Pythian priestess for relief, but Heraclides bribed the sacred envoys as well as the aforesaid priestess to reply that they would be rid of the calamity if Heraclides, the son of Euthyphro, were crowned with a crown of gold in his lifetime and after his death received heroic honours. The pretended oracle was brought home, but its forgers got nothing by it. For directly Heraclides was crowned in the theatre, he was seized with apoplexy, whereupon the envoys to the oracle were stoned to death. Moreover, at the very same time the Pythian priestess, after she had gone down to the shrine and taken her seat, was bitten by one of the snakes and died instantly. Such are the tales told about his death. 8.36. This is what Alexander says that he found in the Pythagorean memoirs. What follows is Aristotle's.But Pythagoras's great dignity not even Timon overlooked, who, although he digs at him in his Silli, speaks ofPythagoras, inclined to witching works and ways,Man-snarer, fond of noble periphrase.Xenophanes confirms the statement about his having been different people at different times in the elegiacs beginning:Now other thoughts, another path, I show.What he says of him is as follows:They say that, passing a belaboured whelp,He, full of pity, spake these words of dole:Stay, smite not ! 'Tis a friend, a human soul;I knew him straight whenas I heard him yelp ! 8.77. The sun he calls a vast collection of fire and larger than the moon; the moon, he says, is of the shape of a quoit, and the heaven itself crystalline. The soul, again, assumes all the various forms of animals and plants. At any rate he says:Before now I was born a boy and a maid, a bush and a bird, and a dumb fish leaping out of the sea.His poems On Nature and Purifications run to 5000 lines, his Discourse on Medicine to 600. of the tragedies we have spoken above. |
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| 28. Stobaeus, Anthology, 3.9.23 (5th cent. CE - 5th cent. CE) Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 562 |
| 29. Demosthenes, Orations, 60.34 Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 551, 552 |
| 30. Simonides, Book, None Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 551 |
| 31. Solon, Ep., 3 Tagged with subjects: •afterlife, continuation model Found in books: Wolfsdorf (2020) 562 |
| 33. Epigraphy, Ig, None Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 551 |
