1. Hesiod, Works And Days, 151 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Ares
Found in books: Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 299; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 80
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151 χαλκῷ δʼ εἰργάζοντο· μέλας δʼ οὐκ ἔσκε σίδηρος.'' None | sup>
151 They ate no corn, encased about'' None |
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2. Hesiod, Theogony, 923, 934-935, 937, 940-944 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aphrodite, Ares and • Ares • Ares, Aphrodite and • Ares, Dionysus and • Ares, as father of heroes • Ares, dragon of Thebes, slaying of • Ares, images and iconography • Ares, origins and development • Boeotia, Ares and • Dionysus, Ares and • Thebes, association of Ares, Dionysus, and Aphrodite with • dragons, Ares slaying dragon of Thebes • weddings and marriages, Ares and Aphrodite
Found in books: Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 93; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 29, 51, 242, 244; Segev (2017), Aristotle on Religion, 134; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 286, 287
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923 μιχθεῖσʼ ἐν φιλότητι θεῶν βασιλῆι καὶ ἀνδρῶν.934 ῥινοτόρῳ Κυθέρεια Φόβον καὶ Δεῖμον ἔτικτε 935 δεινούς, οἵτʼ ἀνδρῶν πυκινὰς κλονέουσι φάλαγγας
937 Ἁρμονίην θʼ, ἣν Κάδμος ὑπέρθυμος θέτʼ ἄκοιτιν.
940 Καδμείη δʼ ἄρα οἱ Σεμέλη τέκε φαίδιμον υἱὸν 941 μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθέα, 942 ἀθάνατον θνητή· νῦν δʼ ἀμφότεροι θεοί εἰσιν. 943 Ἀλκμήνη δʼ ἄρʼ ἔτικτε βίην Ἡρακληείην 944 μιχθεῖσʼ ἐν φιλότητι Διὸς νεφεληγερέταο. ' None | sup>
923 Who are deceased, shook, and the Titan horde934 And from the thunder-stricken lord a flame 935 Shot forth in the dim, mountain-hollows when
937 Scorched by a terrible vapour, liquefied
940 The hardest of all things, which men subdue 941 With fire in mountain-glens and with the glow 942 Causes the sacred earth to melt: just so 943 The earth now fused, and to wide Tartaru 944 In bitter anger Zeus cast Typhoeus, ' None |
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3. Homer, Iliad, 1.194-1.218, 1.400, 3.408-3.409, 5.330-5.340, 5.385-5.391, 5.592-5.593, 5.722, 5.730, 5.732, 5.736, 5.755-5.766, 5.784, 5.832, 5.846-5.863, 5.875-5.876, 5.880-5.881, 5.888-5.897, 5.902-5.906, 14.153, 18.394-18.401, 18.516-18.517, 18.535, 19.16-19.18, 21.284-21.298, 21.407 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Achilles, Ares and • Apollo, Ares and • Ares • Ares, • Ares, Achilles and • Ares, Apollo and • Ares, Artemis and • Ares, Athena and • Ares, Hephaestus and • Ares, Hera and • Ares, Homer on • Ares, Zeus and • Ares, as war god • Ares, on Hephaesteum, east frieze, Athens • Ares, origins and development • Artemis, Ares and • Athena, Ares and • Hephaestus, Ares and • Hera, Ares and • Homer, on Ares • Nilsson, Martin, on Ares • Zeus, Ares and • and Ares, in lagrante
Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 10, 22; Bernabe et al. (2013), Redefining Dionysos, 476; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 167; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 42; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 59; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 14, 33; Gorain (2019), Language in the Confessions of Augustine, 126; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 149; Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 34; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 19, 42; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 28, 31; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 166; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 72; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 69; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 90; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 37, 46, 51, 53, 68, 82; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 12, 180, 205, 238, 248, 281, 282; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 163, 164; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 332
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1.194 ἕλκετο δʼ ἐκ κολεοῖο μέγα ξίφος, ἦλθε δʼ Ἀθήνη 1.195 οὐρανόθεν· πρὸ γὰρ ἧκε θεὰ λευκώλενος Ἥρη 1.196 ἄμφω ὁμῶς θυμῷ φιλέουσά τε κηδομένη τε· 1.197 στῆ δʼ ὄπιθεν, ξανθῆς δὲ κόμης ἕλε Πηλεΐωνα 1.198 οἴῳ φαινομένη· τῶν δʼ ἄλλων οὔ τις ὁρᾶτο· 1.199 θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω 1.200 Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν· 1.201 καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα· 1.202 τίπτʼ αὖτʼ αἰγιόχοιο Διὸς τέκος εἰλήλουθας; 1.203 ἦ ἵνα ὕβριν ἴδῃ Ἀγαμέμνονος Ἀτρεΐδαο; 1.204 ἀλλʼ ἔκ τοι ἐρέω, τὸ δὲ καὶ τελέεσθαι ὀΐω· 1.205 ᾗς ὑπεροπλίῃσι τάχʼ ἄν ποτε θυμὸν ὀλέσσῃ. 1.206 τὸν δʼ αὖτε προσέειπε θεὰ γλαυκῶπις Ἀθήνη· 1.207 ἦλθον ἐγὼ παύσουσα τὸ σὸν μένος, αἴ κε πίθηαι, 1.208 οὐρανόθεν· πρὸ δέ μʼ ἧκε θεὰ λευκώλενος Ἥρη 1.210 ἀλλʼ ἄγε λῆγʼ ἔριδος, μηδὲ ξίφος ἕλκεο χειρί· 1.211 ἀλλʼ ἤτοι ἔπεσιν μὲν ὀνείδισον ὡς ἔσεταί περ· 1.212 ὧδε γὰρ ἐξερέω, τὸ δὲ καὶ τετελεσμένον ἔσται· 1.213 καί ποτέ τοι τρὶς τόσσα παρέσσεται ἀγλαὰ δῶρα 1.214 ὕβριος εἵνεκα τῆσδε· σὺ δʼ ἴσχεο, πείθεο δʼ ἡμῖν. 1.215 τὴν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς· 1.216 χρὴ μὲν σφωΐτερόν γε θεὰ ἔπος εἰρύσσασθαι 1.217 καὶ μάλα περ θυμῷ κεχολωμένον· ὧς γὰρ ἄμεινον· 1.218 ὅς κε θεοῖς ἐπιπείθηται μάλα τʼ ἔκλυον αὐτοῦ.
1.400 Ἥρη τʼ ἠδὲ Ποσειδάων καὶ Παλλὰς Ἀθήνη·
3.408 ἀλλʼ αἰεὶ περὶ κεῖνον ὀΐζυε καί ἑ φύλασσε, 3.409 εἰς ὅ κέ σʼ ἢ ἄλοχον ποιήσεται ἢ ὅ γε δούλην.
5.330 ἐμμεμαώς· ὃ δὲ Κύπριν ἐπῴχετο νηλέϊ χαλκῷ 5.331 γιγνώσκων ὅ τʼ ἄναλκις ἔην θεός, οὐδὲ θεάων 5.332 τάων αἵ τʼ ἀνδρῶν πόλεμον κάτα κοιρανέουσιν, 5.333 οὔτʼ ἄρʼ Ἀθηναίη οὔτε πτολίπορθος Ἐνυώ. 5.334 ἀλλʼ ὅτε δή ῥʼ ἐκίχανε πολὺν καθʼ ὅμιλον ὀπάζων, 5.335 ἔνθʼ ἐπορεξάμενος μεγαθύμου Τυδέος υἱὸς 5.336 ἄκρην οὔτασε χεῖρα μετάλμενος ὀξέϊ δουρὶ 5.337 ἀβληχρήν· εἶθαρ δὲ δόρυ χροὸς ἀντετόρησεν 5.338 ἀμβροσίου διὰ πέπλου, ὅν οἱ Χάριτες κάμον αὐταί, 5.339 πρυμνὸν ὕπερ θέναρος· ῥέε δʼ ἄμβροτον αἷμα θεοῖο 5.340 ἰχώρ, οἷός πέρ τε ῥέει μακάρεσσι θεοῖσιν·
5.385 τλῆ μὲν Ἄρης ὅτε μιν Ὦτος κρατερός τʼ Ἐφιάλτης 5.386 παῖδες Ἀλωῆος, δῆσαν κρατερῷ ἐνὶ δεσμῷ· 5.387 χαλκέῳ δʼ ἐν κεράμῳ δέδετο τρισκαίδεκα μῆνας· 5.388 καί νύ κεν ἔνθʼ ἀπόλοιτο Ἄρης ἆτος πολέμοιο, 5.389 εἰ μὴ μητρυιὴ περικαλλὴς Ἠερίβοια 5.390 Ἑρμέᾳ ἐξήγγειλεν· ὃ δʼ ἐξέκλεψεν Ἄρηα 5.391 ἤδη τειρόμενον, χαλεπὸς δέ ἑ δεσμὸς ἐδάμνα.
5.592 καρτεραί· ἦρχε δʼ ἄρα σφιν Ἄρης καὶ πότνιʼ Ἐνυώ, 5.593 ἣ μὲν ἔχουσα Κυδοιμὸν ἀναιδέα δηϊοτῆτος,
5.722 Ἥβη δʼ ἀμφʼ ὀχέεσσι θοῶς βάλε καμπύλα κύκλα
5.730 δῆσε χρύσειον καλὸν ζυγόν, ἐν δὲ λέπαδνα
5.732 ἵππους ὠκύποδας, μεμαυῖʼ ἔριδος καὶ ἀϋτῆς.
5.736 ἣ δὲ χιτῶνʼ ἐνδῦσα Διὸς νεφεληγερέταο
5.755 ἔνθʼ ἵππους στήσασα θεὰ λευκώλενος Ἥρη 5.756 Ζῆνʼ ὕπατον Κρονίδην ἐξείρετο καὶ προσέειπε· 5.757 Ζεῦ πάτερ οὐ νεμεσίζῃ Ἄρῃ τάδε καρτερὰ ἔργα 5.758 ὁσσάτιόν τε καὶ οἷον ἀπώλεσε λαὸν Ἀχαιῶν 5.759 μὰψ ἀτὰρ οὐ κατὰ κόσμον ἐμοὶ δʼ ἄχος, οἳ δὲ ἕκηλοι 5.760 τέρπονται Κύπρίς τε καὶ ἀργυρότοξος Ἀπόλλων 5.761 ἄφρονα τοῦτον ἀνέντες, ὃς οὔ τινα οἶδε θέμιστα; 5.762 Ζεῦ πάτερ ἦ ῥά τί μοι κεχολώσεαι, αἴ κεν Ἄρηα 5.763 λυγρῶς πεπληγυῖα μάχης ἐξαποδίωμαι; 5.764 τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 5.765 ἄγρει μάν οἱ ἔπορσον Ἀθηναίην ἀγελείην, 5.766 ἥ ἑ μάλιστʼ εἴωθε κακῇς ὀδύνῃσι πελάζειν.
5.784 ἔνθα στᾶσʼ ἤϋσε θεὰ λευκώλενος Ἥρη
5.832 ὃς πρῴην μὲν ἐμοί τε καὶ Ἥρῃ στεῦτʼ ἀγορεύων
5.846 ὡς δὲ ἴδε βροτολοιγὸς Ἄρης Διομήδεα δῖον, 5.847 ἤτοι ὃ μὲν Περίφαντα πελώριον αὐτόθʼ ἔασε 5.848 κεῖσθαι ὅθι πρῶτον κτείνων ἐξαίνυτο θυμόν, 5.849 αὐτὰρ ὃ βῆ ῥʼ ἰθὺς Διομήδεος ἱπποδάμοιο. 5.850 οἳ δʼ ὅτε δὴ σχεδὸν ἦσαν ἐπʼ ἀλλήλοισιν ἰόντες, 5.851 πρόσθεν Ἄρης ὠρέξαθʼ ὑπὲρ ζυγὸν ἡνία θʼ ἵππων 5.852 ἔγχεϊ χαλκείῳ μεμαὼς ἀπὸ θυμὸν ἑλέσθαι· 5.853 καὶ τό γε χειρὶ λαβοῦσα θεὰ γλαυκῶπις Ἀθήνη 5.854 ὦσεν ὑπὲκ δίφροιο ἐτώσιον ἀϊχθῆναι. 5.855 δεύτερος αὖθʼ ὡρμᾶτο βοὴν ἀγαθὸς Διομήδης 5.856 ἔγχεϊ χαλκείῳ· ἐπέρεισε δὲ Παλλὰς Ἀθήνη 5.857 νείατον ἐς κενεῶνα ὅθι ζωννύσκετο μίτρῃ· 5.858 τῇ ῥά μιν οὖτα τυχών, διὰ δὲ χρόα καλὸν ἔδαψεν, 5.859 ἐκ δὲ δόρυ σπάσεν αὖτις· ὃ δʼ ἔβραχε χάλκεος Ἄρης 5.860 ὅσσόν τʼ ἐννεάχιλοι ἐπίαχον ἢ δεκάχιλοι 5.861 ἀνέρες ἐν πολέμῳ ἔριδα ξυνάγοντες Ἄρηος. 5.862 τοὺς δʼ ἄρʼ ὑπὸ τρόμος εἷλεν Ἀχαιούς τε Τρῶάς τε 5.863 δείσαντας· τόσον ἔβραχʼ Ἄρης ἆτος πολέμοιο.
5.875 σοὶ πάντες μαχόμεσθα· σὺ γὰρ τέκες ἄφρονα κούρην 5.876 οὐλομένην, ᾗ τʼ αἰὲν ἀήσυλα ἔργα μέμηλεν.
5.880 ἀλλʼ ἀνιεῖς, ἐπεὶ αὐτὸς ἐγείναο παῖδʼ ἀΐδηλον· 5.881 ἣ νῦν Τυδέος υἱὸν ὑπερφίαλον Διομήδεα
5.888 τὸν δʼ ἄρʼ ὑπόδρα ἰδὼν προσέφη νεφεληγερέτα Ζεύς. 5.889 μή τί μοι ἀλλοπρόσαλλε παρεζόμενος μινύριζε. 5.890 ἔχθιστος δέ μοί ἐσσι θεῶν οἳ Ὄλυμπον ἔχουσιν· 5.891 αἰεὶ γάρ τοι ἔρις τε φίλη πόλεμοί τε μάχαι τε. 5.892 μητρός τοι μένος ἐστὶν ἀάσχετον οὐκ ἐπιεικτὸν 5.893 Ἥρης· τὴν μὲν ἐγὼ σπουδῇ δάμνημʼ ἐπέεσσι· 5.894 τώ σʼ ὀΐω κείνης τάδε πάσχειν ἐννεσίῃσιν. 5.895 ἀλλʼ οὐ μάν σʼ ἔτι δηρὸν ἀνέξομαι ἄλγεʼ ἔχοντα· 5.896 ἐκ γὰρ ἐμεῦ γένος ἐσσί, ἐμοὶ δέ σε γείνατο μήτηρ· 5.897 εἰ δέ τευ ἐξ ἄλλου γε θεῶν γένευ ὧδʼ ἀΐδηλος
5.902 ὡς δʼ ὅτʼ ὀπὸς γάλα λευκὸν ἐπειγόμενος συνέπηξεν 5.903 ὑγρὸν ἐόν, μάλα δʼ ὦκα περιτρέφεται κυκόωντι, 5.904 ὣς ἄρα καρπαλίμως ἰήσατο θοῦρον Ἄρηα. 5.905 τὸν δʼ Ἥβη λοῦσεν, χαρίεντα δὲ εἵματα ἕσσε· 5.906 πὰρ δὲ Διὶ Κρονίωνι καθέζετο κύδεϊ γαίων.
14.153 Ἥρη δʼ εἰσεῖδε χρυσόθρονος ὀφθαλμοῖσι
18.394 ἦ ῥά νύ μοι δεινή τε καὶ αἰδοίη θεὸς ἔνδον, 18.395 ἥ μʼ ἐσάωσʼ ὅτε μʼ ἄλγος ἀφίκετο τῆλε πεσόντα 18.396 μητρὸς ἐμῆς ἰότητι κυνώπιδος, ἥ μʼ ἐθέλησε 18.397 κρύψαι χωλὸν ἐόντα· τότʼ ἂν πάθον ἄλγεα θυμῷ, 18.398 εἰ μή μʼ Εὐρυνόμη τε Θέτις θʼ ὑπεδέξατο κόλπῳ 18.399 Εὐρυνόμη θυγάτηρ ἀψορρόου Ὠκεανοῖο. 18.400 τῇσι παρʼ εἰνάετες χάλκευον δαίδαλα πολλά, 18.401 πόρπας τε γναμπτάς θʼ ἕλικας κάλυκάς τε καὶ ὅρμους
18.516 οἳ δʼ ἴσαν· ἦρχε δʼ ἄρά σφιν Ἄρης καὶ Παλλὰς Ἀθήνη 18.517 ἄμφω χρυσείω, χρύσεια δὲ εἵματα ἕσθην,
18.535 ἐν δʼ Ἔρις ἐν δὲ Κυδοιμὸς ὁμίλεον, ἐν δʼ ὀλοὴ Κήρ,
19.16 ὡς εἶδʼ, ὥς μιν μᾶλλον ἔδυ χόλος, ἐν δέ οἱ ὄσσε 19.17 δεινὸν ὑπὸ βλεφάρων ὡς εἰ σέλας ἐξεφάανθεν· 19.18 τέρπετο δʼ ἐν χείρεσσιν ἔχων θεοῦ ἀγλαὰ δῶρα.
21.284 ὣς φάτο, τῷ δὲ μάλʼ ὦκα Ποσειδάων καὶ Ἀθήνη 21.285 στήτην ἐγγὺς ἰόντε, δέμας δʼ ἄνδρεσσιν ἐΐκτην, 21.286 χειρὶ δὲ χεῖρα λαβόντες ἐπιστώσαντʼ ἐπέεσσι. 21.287 τοῖσι δὲ μύθων ἦρχε Ποσειδάων ἐνοσίχθων· 21.288 Πηλεΐδη μήτʼ ἄρ τι λίην τρέε μήτέ τι τάρβει· 21.289 τοίω γάρ τοι νῶϊ θεῶν ἐπιταρρόθω εἰμὲν 21.290 Ζηνὸς ἐπαινήσαντος ἐγὼ καὶ Παλλὰς Ἀθήνη· 21.291 ὡς οὔ τοι ποταμῷ γε δαμήμεναι αἴσιμόν ἐστιν, 21.292 ἀλλʼ ὅδε μὲν τάχα λωφήσει, σὺ δὲ εἴσεαι αὐτός· 21.293 αὐτάρ τοι πυκινῶς ὑποθησόμεθʼ αἴ κε πίθηαι· 21.294 μὴ πρὶν παύειν χεῖρας ὁμοιΐου πολέμοιο 21.295 πρὶν κατὰ Ἰλιόφι κλυτὰ τείχεα λαὸν ἐέλσαι 21.296 Τρωϊκόν, ὅς κε φύγῃσι· σὺ δʼ Ἕκτορι θυμὸν ἀπούρας 21.297 ἂψ ἐπὶ νῆας ἴμεν· δίδομεν δέ τοι εὖχος ἀρέσθαι. 21.298 τὼ μὲν ἄρʼ ὣς εἰπόντε μετʼ ἀθανάτους ἀπεβήτην·
21.407 ἑπτὰ δʼ ἐπέσχε πέλεθρα πεσών, ἐκόνισε δὲ χαίτας,'' None | sup>
1.194 and break up the assembly, and slay the son of Atreus, or stay his anger and curb his spirit. While he pondered this in mind and heart, and was drawing from its sheath his great sword, Athene came from heaven. The white-armed goddess Hera had sent her forth, 1.195 for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. 1.200 Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life. 1.205 / 1.206 / 1.209 Him then the goddess, bright-eyed Athene, answered:I have come from heaven to stay your anger, if you will obey, The goddess white-armed Hera sent me forth, for in her heart she loves and cares for both of you. But come, cease from strife, and do not grasp the sword with your hand. 1.210 With words indeed taunt him, telling him how it shall be. For thus will I speak, and this thing shall truly be brought to pass. Hereafter three times as many glorious gifts shall be yours on account of this arrogance. But refrain, and obey us. In answer to her spoke swift-footed Achilles: 1.215 It is necessary, goddess, to observe the words of you two, however angered a man be in his heart, for is it better so. Whoever obeys the gods, to him do they gladly give ear. He spoke, and stayed his heavy hand on the silver hilt, and back into its sheath thrust the great sword, and did not disobey
1.400 But you came, goddess, and freed him from his bonds, when you had quickly called to high Olympus him of the hundred hands, whom the gods call Briareus, but all men Aegaeon; for he is mightier than his father. He sat down by the side of the son of Cronos, exulting in his glory,
3.408 It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave.
5.330 He the while had gone in pursuit of Cypris with his pitiless bronze, discerning that she was a weakling goddess, and not one of those that lord it in the battle of warriors,—no Athene she, nor Enyo, sacker of cities. But when he had come upon her as he pursued her through the great throng, 5.335 then the son of great-souled Tydeus thrust with his sharp spear and leapt upon her, and wounded the surface of her delicate hand, and forthwith through the ambrosial raiment that the Graces themselves had wrought for her the spear pierced the flesh upon the wrist above the palm and forth flowed the immortal blood of the goddess, 5.340 the ichor, such as floweth in the blessed gods; for they eat not bread neither drink flaming wine, wherefore they are bloodless, and are called immortals. She then with a loud cry let fall her son, and Phoebus Apollo took him in his arms
5.385 So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea, 5.390 brought tidings unto Hermes; and he stole forth Ares, that was now sore distressed, for his grievous bonds were overpowering him. So suffered Hera, when the mighty son of Amphitryon smote her on the right breast with a three-barbed arrow; then upon her too came pain that might in no wise be assuaged.
5.592 But Hector marked them across the ranks, and rushed upon them shouting aloud, and with him followed the strong battalions of the Trojans; and Ares led them and the queen Enyo, she bringing ruthless Din of War, while Ares wielded in his hands a monstrous spear,
5.722 Then Hera, the queenly goddess, daughter of great Cronos, went to and fro harnessing the horses of golden frontlets. and Hebe quickly put to the car on either side the curved wheels of bronze, eight-spoked, about the iron axle-tree. of these the felloe verily is of gold imperishable, ' "
5.730 thereof she bound the fair golden yoke, and cast thereon the fair golden breast-straps; and Hera led beneath the yoke the swift-footed horses, and was eager for strife and the war-cry.But Athene, daughter of Zeus that beareth the aegis, let fall upon her father's floor her soft robe, " "
5.732 thereof she bound the fair golden yoke, and cast thereon the fair golden breast-straps; and Hera led beneath the yoke the swift-footed horses, and was eager for strife and the war-cry.But Athene, daughter of Zeus that beareth the aegis, let fall upon her father's floor her soft robe, " 5.736 richly broidered, that herself had wrought and her hands had fashioned, and put on her the tunic of Zeus, the cloud-gatherer, and arrayed her in armour for tearful war. About her shoulders she flung the tasselled aegis, fraught with terror, all about which Rout is set as a crown,
5.755 Then the goddess, white-armed Hera, stayed the horses, and made question of Zeus most high, the son of Cronos, and spake to him:Father Zeus, hast thou no indignation with Ares for these violent deeds, that he hath destroyed so great and so goodly a host of the Achaeans recklessly and in no seemly wise to my sorrow; 5.760 while at their ease Cypris and Apollo of the silver bow take their joy, having set on this madman that regardeth not any law? Father Zeus, wilt thou in any wise be wroth with me if I smite Ares in sorry fashion and drive him out of the battle? 5.764 while at their ease Cypris and Apollo of the silver bow take their joy, having set on this madman that regardeth not any law? Father Zeus, wilt thou in any wise be wroth with me if I smite Ares in sorry fashion and drive him out of the battle? Then in answer spake to her Zeus, the cloud-gatherer: 5.765 Nay, come now, rouse against him Athene, driver of the spoil, who has ever been wont above others to bring sore pain upon him. So spake he, and the goddess, white-armed Hera, failed not to hearken, but touched her horses with the the lash; and nothing loath the pair flew on between earth and starry heaven.
5.784 And when they were come where the most and the bravest stood close thronging about mighty Diomedes, tamer of horses, in semblance like ravening lions or wild boars, whose is no weakling strength, there the goddess, white-armed Hera,
5.832 and smite him in close fight, neither have thou awe of furious Ares that raveth here a full-wrought bane, a renegade, that but now spake with me and Hera, and made as though he would fight against the Trojans but give aid to the Argives; yet now he consorteth with the Trojans and hath forgotten these.
5.846 put on the cap of Hades, to the end that mighty Ares should not see her.Now when Ares, the bane of mortals, was ware of goodly Diomedes, he let be huge Periphas to lie where he was, even where at the first he had slain him and taken away his life but made straight for Diomedes, tamer of horses. 5.849 put on the cap of Hades, to the end that mighty Ares should not see her.Now when Ares, the bane of mortals, was ware of goodly Diomedes, he let be huge Periphas to lie where he was, even where at the first he had slain him and taken away his life but made straight for Diomedes, tamer of horses. ' "5.850 And when they were now come near as they advanced one against the other, Ares first let drive over the yoke and the reins of the horses with his spear of bronze, eager to take away the other's life; but the spear the goddess, flashing-eyed Athene, caught in her hand and thrust above the car to fly its way in vain. " "5.854 And when they were now come near as they advanced one against the other, Ares first let drive over the yoke and the reins of the horses with his spear of bronze, eager to take away the other's life; but the spear the goddess, flashing-eyed Athene, caught in her hand and thrust above the car to fly its way in vain. " '5.855 Next Diomedes, good at the war-cry, drave at Ares with his spear of bronze, and Pallas Athene sped it mightily against his nethermost belly, where he was girded with his taslets. There did he thrust and smite him, rending the fair flesh, and forth he drew the spear again. Then brazen Ares bellowed 5.860 loud as nine thousand warriors or ten thousand cry in battle, when they join in the strife of the War-god; and thereat trembling came upon Achaeans alike and Trojans, and fear gat hold of them; so mightily bellowed Ares insatiate of war.
5.875 With thee are we all at strife, for thou art father to that mad and baneful maid, whose mind is ever set on deeds of lawlessness. For all the other gods that are in Olympus are obedient unto thee, and subject to thee, each one of us; but to her thou payest no heed whether in word or in deed,
5.880 but rather settest her on, for that this pestilent maiden is thine own child. Now hath she set on the son of Tydeus, Diomedes high of heart, to vent his rage upon immortal gods. Cypris first he wounded with a thrust in close fight upon the hand at the wrist, and thereafter rushed upon mine own self as he had been a god.
5.888 Howbeit my swift feet bare me away; otherwise had I long suffered woes there amid the gruesome heaps of the dead, or else had lived strengthless by reason of the smitings of the spear. Then with an angry glance from beneath his brows spake to him Zeus, the cloud-gatherer:Sit thou not in any wise by me and whine, thou renegade. 5.890 Most hateful to me art thou of all gods that hold Olympus, for ever is strife dear to thee and wars and fightings. Thou hast the unbearable, unyielding spirit of thy mother, even of Hera; her can I scarce control by my words. Wherefore it is by her promptings, meseems, that thou sufferest thus. 5.895 Howbeit I will no longer endure that thou shouldest be in pain, for thou art mine offspring, and it was to me that thy mother bare thee; but wert thou born of any other god, thus pestilent as thou art, then long ere this hadst thou been lower than the sons of heaven.
5.902 and Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Even as the juice of the fig speedily maketh to grow thick the white milk that is liquid, but is quickly curdled as a man stirreth it, even so swiftly healed he furious Ares. 5.905 And Hebe bathed him, and clad him in beautiful raiment, and he sate him down by the side of Zeus, son of Cronos, exulting in his glory.Then back to the palace of great Zeus fared Argive Hera and Alalcomenean Athene, when they had made Ares, the bane of mortals, to cease from his man-slaying.
14.153 even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly.
18.394 a beautiful chair, richly-wrought, and beneath was a footstool for the feet; and she called to Hephaestus, the famed craftsman, and spake to him, saying:Hephaestus, come forth hither; Thetis hath need of thee. And the famous god of the two strong arms answered her:Verily then a dread and honoured goddess is within my halls, 18.395 even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. 18.399 even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. ' "18.400 With them then for nine years' space I forged much cunning handiwork, brooches, and spiral arm-bands, and rosettes and necklaces, within their hollow cave; and round about me flowed, murmuring with foam, the stream of Oceanus, a flood unspeakable. Neither did any other know thereof, either of gods or of mortal men, " "18.401 With them then for nine years' space I forged much cunning handiwork, brooches, and spiral arm-bands, and rosettes and necklaces, within their hollow cave; and round about me flowed, murmuring with foam, the stream of Oceanus, a flood unspeakable. Neither did any other know thereof, either of gods or of mortal men, " 18.516 as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller.
18.535 And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought;
19.16 neither dared any man to look thereon, but they shrank in fear. Howbeit, when Achilles saw the arms, then came wrath upon him yet the more, and his eyes blazed forth in terrible wise from beneath their lids, as it had been flame; and he was glad as he held in his arms the glorious gifts of the god. But when in his soul he had taken delight in gazing on the glory of them,
21.284 then had a brave man been the slayer, and a brave man had he slain. But now by a miserable death was it appointed me to be cut off, pent in the great river, like a swine-herd boy whom a torrent sweepeth away as he maketh essay to cross it in winter. So spake he, and forthwith Poseidon and Pallas Athene 21.285 drew nigh and stood by his side, being likened in form to mortal men, and they clasped his hand in theirs and pledged him in words. And among them Poseidon, the Shaker of Earth, was first to speak:Son of Peleus, tremble not thou overmuch, neither be anywise afraid, such helpers twain are we from the gods— 21.290 and Zeus approveth thereof —even I and Pallas Athene. Therefore is it not thy doom to be vanquished by a river; nay, he shall soon give respite, and thou of thyself shalt know it. But we will give thee wise counsel, if so be thou wilt hearken. Make not thine hands to cease from evil battle 21.295 until within the famed walls of Ilios thou hast pent the Trojan host, whosoever escapeth. But for thyself, when thou hast bereft Hector of life, come thou back to the ships; lo, we grant thee to win glory.
21.407 that men of former days had set to be the boundary mark of a field. Therewith she smote furious Ares on the neck, and loosed his limbs. Over seven roods he stretched in his fall, and befouled his hair with dust, and about him his armour clanged. But Pallas Athene broke into a laugh, and vaunting over him she spake winged words: '' None |
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4. Hymn To Dionysus, To Dionysus, 7.11 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Ares
Found in books: Bernabe et al. (2013), Redefining Dionysos, 246; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 274
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7.11 Whereupon the people of Antioch, when they had failed of success in this their first request, made him a second; for they desired that he would order those tables of brass to be removed on which the Jews’ privileges were engraven.7.11 yet, he said, that he would immediately bestow rewards and dignities on those that had fought the most bravely, and with greater force, and had signalized their conduct in the most glorious manner, and had made his army more famous by their noble exploits; and that no one who had been willing to take more pains than another should miss of a just retribution for the same; ' None |
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5. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aphrodite, Ares and • Aphrodite, Song of Ares and Aphrodite • Aphrodite, and Ares • Ares • Ares, • Ares, Aphrodite and • Ares, Artemis and • Ares, Hera and • Ares, Homer on • Ares, Zeus and • Ares, as war god • Ares, images and iconography • Ares, origins and development • Artemis, Ares and • Gods (Egyptian, Greek, and Roman), Ares • Hera, Ares and • Homer, on Ares • Lay of Ares and Aphrodite • Thrace, Ares and • Zeus, Ares and • and Ares, in lagrante • weddings and marriages, Ares and Aphrodite
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 98, 136; Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 301; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 198; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 94, 113; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 33; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 136, 157, 164, 165, 167, 168; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 83; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 187; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 37, 51, 274; Segev (2017), Aristotle on Religion, 128; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 166, 283; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 163; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 332; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 395
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6. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Aphrodite, Ares and • Ares • Ares, Aphrodite and • Ares, images and iconography • Cyclades, amphora fragment with Ares and Aphrodite • Naxos, amphora with Aphrodite and Ares from • weddings and marriages, Ares and Aphrodite
Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 28, 42, 72; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 256, 289
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7. Aeschylus, Agamemnon, 437-444, 453-455 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ares • Ares, gold-changer epithet
Found in books: McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 158; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 72
sup>441 φίλοισι πέμπει βαρὺ 442 ψῆγμα δυσδάκρυτον ἀν-
453 θήκας Ἰλιάδος γᾶς 454 εὔμορφοι κατέχουσιν· ἐχ- 455 θρὰ δʼ ἔχοντας ἔκρυψεν. Χορός' ' None | sup>441 A charred scrap to the friends: 442 Filling with well-packed ashes every urn,
453 In Ilian earth, each one his grave: 454 All fair-formed as at birth, 455 It hid them — what they have and hold — the hostile earth. ' ' None |
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8. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ares
Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 149; Hitch (2017), Animal sacrifice in the ancient Greek world, 223
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9. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite, Ares and • Apollo, Ares and • Ares • Ares, Aphrodite and • Ares, Apollo and • Ares, Homer on • Ares, images and iconography • Ares, origins and development • Cyclades, amphora fragment with Ares and Aphrodite • Homer, on Ares • Naxos, amphora with Aphrodite and Ares from • Nilsson, Martin, on Ares • Thebes, association of Ares, Dionysus, and Aphrodite with • weddings and marriages, Ares and Aphrodite
Found in books: Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 309; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 288, 289
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10. Euripides, Bacchae, 6 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ares • Ares, Ares Enyalios • Thebes, association of Ares, Dionysus, and Aphrodite with
Found in books: Bernabe et al. (2013), Redefining Dionysos, 88; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 301
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6 ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας'' None | sup>
6 I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remts of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother.'' None |
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11. Euripides, Phoenician Women, 784-785, 931-933 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Achilles, Ares and • Aphrodite, Ares and • Ares • Ares Borghese • Ares, Achilles and • Ares, Aphrodite and • Ares, Artemis and • Ares, Athena and • Ares, Demeter and • Ares, Dionysus and • Ares, images and iconography • Ares, spring of at Thebes • Artemis, Ares and • Athena, Ares and • Demeter, Ares and • Dionysus, Ares and • Parthenon, east frieze, Ares on
Found in books: Bernabe et al. (2013), Redefining Dionysos, 376; Hawes (2021), Pausanias in the World of Greek Myth, 169, 170; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 306; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 292
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784 ὦ πολύμοχθος ̓́Αρης, τί ποθ' αἵματι"785 καὶ θανάτῳ κατέχῃ Βρομίου παράμουσος ἑορταῖς;
931 δεῖ τόνδε θαλάμαις, οὗ δράκων ὁ γηγενὴς 932 ἐγένετο Δίρκης ναμάτων ἐπίσκοπος, 933 σφαγέντα φόνιον αἷμα γῇ δοῦναι χοὰς' "' None | sup>
784 O Ares, god of much suffering! Why, why are you possessed by a love of blood and'785 death, out of harmony with the festivals of Bromius? Not for young girls crowned in the lovely dance do you toss your curls, singing to the flute’s breath a song to charm the dancers’ feet; no, with warriors clad in armor you inspire the Argive army with a lust
931 You do right to ask me and to test what I have said. In the chamber where the earth-born dragon kept watch over Dirce’s springs, he must be offered as a sacrifice and shed his blood on the ground, a libation of Cadmus, because of the ancient wrath of Ares, ' None |
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12. Herodotus, Histories, 1.131-1.132, 4.59, 4.62, 4.127, 5.7 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ares • Ares, Artemis and • Ares, Homer on • Ares, Zeus and • Ares, of Egypt • Ares, of Scythia • Ares, of Thrace • Ares, origins and development • Ares, sacrifice/ sacrificial rituals • Artemis, Ares and • Homer, on Ares • Minoan-Mycenaean religion and art, Ares and • Thrace, Ares and • Zeus, Ares and • sacrifice/sacrificial rituals, for Ares
Found in books: Gaifman (2012), Aniconism in Greek Antiquity, 100, 111, 305; Mikalson (2003), Herodotus and Religion in the Persian Wars, 78, 79, 179, 188; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 165; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 23, 166, 181, 284
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1.131 Πέρσας δὲ οἶδα νόμοισι τοιοῖσιδε χρεωμένους, ἀγάλματα μὲν καὶ νηοὺς καὶ βωμοὺς οὐκ ἐν νόμῳ ποιευμένους ἱδρύεσθαι, ἀλλὰ καὶ τοῖσι ποιεῦσι μωρίην ἐπιφέρουσι, ὡς μὲν ἐμοὶ δοκέειν, ὅτι οὐκ ἀνθρωποφυέας ἐνόμισαν τοὺς θεοὺς κατά περ οἱ Ἕλληνες εἶναι· οἳ δὲ νομίζουσι Διὶ μὲν ἐπὶ τὰ ὑψηλότατα τῶν ὀρέων ἀναβαίνοντες θυσίας ἔρδειν, τὸν κύκλον πάντα τοῦ οὐρανοῦ Δία καλέοντες· θύουσι δὲ ἡλίῳ τε καὶ σελήνῃ καὶ γῇ καὶ πυρὶ καὶ ὕδατι καὶ ἀνέμοισι. τούτοισι μὲν δὴ θύουσι μούνοισι ἀρχῆθεν, ἐπιμεμαθήκασι δὲ καὶ τῇ Οὐρανίῃ θύειν, παρά τε Ἀσσυρίων μαθόντες καὶ Ἀραβίων. καλέουσι δὲ Ἀσσύριοι τὴν Ἀφροδίτην Μύλιττα, Ἀράβιοι δὲ Ἀλιλάτ, Πέρσαι δὲ Μίτραν. 1.132 θυσίη δὲ τοῖσι Πέρσῃσι περὶ τοὺς εἰρημένους θεοὺς ἥδε κατέστηκε· οὔτε βωμοὺς ποιεῦνται οὔτε πῦρ ἀνακαίουσι μέλλοντες θύειν, οὐ σπονδῇ χρέωνται, οὐκὶ αὐλῷ, οὐ στέμμασι, οὐκὶ οὐλῇσι· τῶν δὲ ὡς ἑκάστῳ θύειν θέλῃ, ἐς χῶρον καθαρὸν ἀγαγὼν τὸ κτῆνος καλέει τὸν θεόν, ἐστεφανωμένος τὸν τιάραν μυρσίνῃ μάλιστα. ἑωυτῷ μὲν δὴ τῷ θύοντι ἰδίῃ μούνῳ οὔ οἱ ἐγγίνεται ἀρᾶσθαι ἀγαθά, ὁ δὲ τοῖσι πᾶσι Πέρσῃσι κατεύχεται εὖ γίνεσθαι καὶ τῷ βασιλέι· ἐν γὰρ δὴ τοῖσι ἅπασι Πέρσῃσι καὶ αὐτὸς γίνεται. ἐπεὰν δὲ διαμιστύλας κατὰ μέλεα τὸ ἱρήιον ἑψήσῃ τὰ κρέα ὑποπάσας ποίην ὡς ἁπαλωτάτην, μάλιστα δὲ τὸ τρίφυλλον, ἐπὶ ταύτης ἔθηκε ὦν πάντα τὰ κρέα. διαθέντος δὲ αὐτοῦ Μάγος ἀνὴρ παρεστεὼς ἐπαείδει θεογονίην, οἵην δὴ ἐκεῖνοι λέγουσι εἶναι τὴν ἐπαοιδήν· ἄνευ γὰρ δὴ Μάγου οὔ σφι νόμος ἐστὶ θυσίας ποιέεσθαι. ἐπισχὼν δὲ ὀλίγον χρόνον ἀποφέρεται ὁ θύσας τὰ κρέα καὶ χρᾶται ὅ τι μιν λόγος αἱρέει.
4.59 τὰ μὲν δὴ μέγιστα οὕτω σφι εὔπορα ἐστί, τὰ δὲ λοιπὰ νόμαια κατὰ τάδε σφι διακέεται. θεοὺς μὲν μούνους τούσδε ἱλάσκονται, Ἱστίην μὲν μάλιστα, ἐπὶ δὲ Δία καὶ Γῆν, νομίζοντες τὴν Γῆν τοῦ Διὸς εἶναι γυναῖκα, μετὰ δὲ τούτους, Ἀπόλλωνά τε καὶ οὐρανίην Ἀφροδίτην καὶ Ἡρακλέα καὶ Ἄρεα. τούτους μὲν πάντες Σκύθαι νενομίκασι, οἱ δὲ καλεόμενοι βασιλήιοι Σκύθαι καὶ τῷ Ποσειδέωνι θύουσι. ὀνομάζεται δὲ σκυθιστὶ Ἱστίη μὲν Ταβιτί, Ζεὺς δὲ ὀρθότατα κατὰ γνώμην γε τὴν ἐμὴν καλεόμενος Παπαῖος, Γῆ δὲ Ἀπί. Ἀπόλλων δὲ Γοιτόσυρος, οὐρανίη δὲ Ἀφροδίτη Ἀργίμπασα, Ποσειδέων δὲ Θαγιμασάδας. ἀγάλματα δὲ καὶ βωμοὺς καὶ νηοὺς οὐ νομίζουσι ποιέειν πλὴν Ἄρεϊ. τούτῳ δὲ νομίζουσι.
4.62 τοῖσι μὲν δὴ ἄλλοισι τῶν θεῶν οὕτω θύουσι καὶ ταῦτα τῶν κτηνέων, τῷ δὲ Ἄρεϊ ὧδε. κατὰ νομοὺς ἑκάστους τῶν ἀρχέων ἐσίδρυται σφι Ἄρεος ἱρὸν τοιόνδε φρυγάνων φάκελοι συννενέαται ὅσον τʼ ἐπὶ σταδίους τρεῖς μῆκος καὶ εὖρος, ὕψος δὲ ἔλασσον· ἄνω δὲ τούτου τετράγωνον ἄπεδον πεποίηται, καὶ τὰ μὲν τρία τῶν κώλων ἐστὶ ἀπότομα, κατὰ δὲ τὸ ἓν ἐπιβατόν. ἔτεος δὲ ἑκάστου ἁμάξας πεντήκοντα καὶ ἑκατὸν ἐπινέουσι φρυγάνων· ὑπονοστέει γὰρ δὴ αἰεὶ ὑπὸ τῶν χειμώνων. ἐπὶ τούτου δὴ τοῦ σηκοῦ ἀκινάκης σιδήρεος ἵδρυται ἀρχαῖος ἑκάστοισι, καὶ τοῦτʼ ἐστὶ τοῦ Ἄρεος τὸ ἄγαλμα. τούτῳ δὲ τῷ ἀκινάκῃ θυσίας ἐπετείους προσάγουσι προβάτων καὶ ἵππων, καὶ δὴ καὶ τοῖσιδʼ ἔτι πλέω θύουσι ἢ τοῖσι ἄλλοισι θεοῖσι· ὅσους ἂν τῶν πολεμίων ζωγρήσωσι, ἀπὸ τῶν ἑκατὸν ἀνδρῶν ἄνδρα θύουσι τρόπῳ οὐ τῷ αὐτῷ καὶ τὰ πρόβατα, ἀλλʼ ἑτεροίῳ. ἐπεὰν γὰρ οἶνον ἐπισπείσωσι κατὰ τῶν κεφαλέων, ἀποσφάζουσι τοὺς ἀνθρώπους ἐς ἄγγος καὶ ἔπειτα ἀνενείκαντες ἄνω ἐπὶ τὸν ὄγκον τῶν φρυγάνων καταχέουσι τὸ αἷμα τοῦ ἀκινάκεω. ἄνω μὲν δὴ φορέουσι τοῦτο, κάτω δὲ παρὰ τὸ ἱρὸν ποιεῦσι τάδε· τῶν ἀποσφαγέντων ἀνδρῶν τοὺς δεξιοὺς ὤμους πάντας ἀποταμόντες σὺν τῇσι χερσὶ ἐς τὸν ἠέρα ἱεῖσι, καὶ ἔπειτα καὶ τὰ ἄλλα ἀπέρξαντες ἱρήια ἀπαλλάσσονται. χεὶρ δὲ τῇ ἂν πέσῃ κέεται, καὶ χωρὶς ὁ νεκρός.
4.127 πρὸς ταῦτα ὁ Σκυθέων βασιλεὺς Ἰδάνθυρσος λέγει τάδε. “οὕτω τὸ ἐμὸν ἔχει, ὦ Πέρσα. ἐγὼ οὐδένα κω ἀνθρώπων δείσας ἔφυγον οὔτε πρότερον οὔτε νῦν σὲ φεύγω, οὐδέ τι νεώτερον εἰμὶ ποιήσας νῦν ἢ καὶ ἐν εἰρήνη ἐώθεα ποιέειν. ὅ τι δὲ οὐκ αὐτίκα μάχομαι τοι, ἐγὼ καὶ τοῦτο σημανέω. ἡμῖν οὔτε ἄστεα οὔτε γῆ πεφυτευμένη ἐστί, τῶν πέρι δείσαντες μὴ ἁλῷ, ἢ καρῇ ταχύτερον ἂν ὑμῖν συμμίσγοιμεν ἐς μάχην. εἰ δὲ δέοι πάντως ἐς τοῦτο κατὰ τάχος ἀπικνέεσθαι, τυγχάνουσι ἡμῖν ἐόντες τάφοι πατρώιοι· φέρετε, τούτους ἀνευρόντες συγχέειν πειρᾶσθε αὐτούς, καὶ γνώσεσθε τότε εἴτε ὑμῖν μαχησόμεθα περὶ τῶν τάφων εἴτε καὶ οὐ μαχησόμεθα. πρότερον δέ, ἢν μὴ ἡμέας λόγος αἱρέῃ, οὐ συμμίξομεν τοι. ἀμφὶ μὲν μάχῃ τοσαῦτα εἰρήσθω, δεσπότας δὲ ἐμοὺς ἐγὼ Δία τε νομίζω τὸν ἐμὸν πρόγονον καὶ Ἱστίην τὴν Σκυθέων βασίλειαν μούνους εἶναι. σοὶ δὲ ἀντὶ μὲν δώρων γῆς τε καὶ ὕδατος δῶρα πέμψω τοιαῦτα οἷα σοὶ πρέπει ἐλθεῖν, ἀντὶ δὲ τοῦ ὅτι δεσπότης ἔφησας εἶναι ἐμός, κλαίειν λέγω.” τοῦτο ἐστὶ ἡ ἀπὸ Σκυθέων ῥῆσις. 1
5.7 οὗτοι μὲν σφέων οἱ ἐπιφανέστατοι νόμοι εἰσί, θεοὺς δὲ σέβονται μούνους τούσδε, Ἄρεα καὶ Διόνυσον καὶ Ἄρτεμιν. οἱ δὲ βασιλέες αὐτῶν, πάρεξ τῶν ἄλλων πολιητέων, σέβονται Ἑρμέην μάλιστα θεῶν, καὶ ὀμνύουσι μοῦνον τοῦτον, καὶ λέγουσι γεγονέναι ἀπὸ Ἑρμέω ἑωυτούς.'' None | sup>
1.131 As to the customs of the Persians, I know them to be these. It is not their custom to make and set up statues and temples and altars, but those who do such things they think foolish, because, I suppose, they have never believed the gods to be like men, as the Greeks do; ,but they call the whole circuit of heaven Zeus, and to him they sacrifice on the highest peaks of the mountains; they sacrifice also to the sun and moon and earth and fire and water and winds. ,From the beginning, these are the only gods to whom they have ever sacrificed; they learned later to sacrifice to the “heavenly” Aphrodite from the Assyrians and Arabians. She is called by the Assyrians Mylitta, by the Arabians Alilat, by the Persians Mitra. 1.132 And this is their method of sacrifice to the aforesaid gods: when about to sacrifice, they do not build altars or kindle fire, employ libations, or music, or fillets, or barley meal: when a man wishes to sacrifice to one of the gods, he leads a beast to an open space and then, wearing a wreath on his tiara, of myrtle usually, calls on the god. ,To pray for blessings for himself alone is not lawful for the sacrificer; rather, he prays that the king and all the Persians be well; for he reckons himself among them. He then cuts the victim limb from limb into portions, and, after boiling the flesh, spreads the softest grass, trefoil usually, and places all of it on this. ,When he has so arranged it, a Magus comes near and chants over it the song of the birth of the gods, as the Persian tradition relates it; for no sacrifice can be offered without a Magus. Then after a little while the sacrificer carries away the flesh and uses it as he pleases.
4.59 The most important things are thus provided them. It remains now to show the customs which are established among them. The only gods whom they propitiate are these: Hestia in particular, and secondly Zeus and Earth, whom they believe to be the wife of Zeus; after these, Apollo, and the Heavenly Aphrodite, and Heracles, and Ares. All the Scythians worship these as gods; the Scythians called Royal sacrifice to Poseidon also. ,In the Scythian tongue, Hestia is called Tabiti; Zeus (in my judgment most correctly so called) Papaeus; Earth is Apia; Apollo Goetosyrus; the Heavenly Aphrodite Argimpasa; Poseidon Thagimasadas. It is their practice to make images and altars and shrines for Ares, but for no other god. ' "
4.62 This is their way of sacrificing to other gods and these are the beasts offered; but their sacrifices to Ares are of this sort. Every district in each of the governments has a structure sacred to Ares; namely, a pile of bundles of sticks three eighths of a mile wide and long, but of a lesser height, on the top of which there is a flattened four-sided surface; three of its sides are sheer, but the fourth can be ascended. ,Every year a hundred and fifty wagon-loads of sticks are heaped upon this; for the storms of winter always make it sink down. On this sacred pile an ancient scimitar of iron is set for each people: their image of Ares. They bring yearly sacrifice of sheep and goats and horses to this scimitar, offering to these symbols even more than they do to the other gods. ,of enemies that they take alive, they sacrifice one man in every hundred, not as they sacrifice sheep and goats, but differently. They pour wine on the men's heads and cut their throats over a bowl; then they carry the blood up on to the pile of sticks and pour it on the scimitar. ,They carry the blood up above, but down below by the sacred pile they cut off all the slain men's right arms and hands and throw these into the air, and depart when they have sacrificed the rest of the victims; the arm lies where it has fallen, and the body apart from it. " 4.127 Idanthyrsus the Scythian king replied: “It is like this with me, Persian: I never ran from any man before out of fear, and I am not running from you now; I am not doing any differently now than I am used to doing in time of peace, too. ,As to why I do not fight with you at once, I will tell you why. We Scythians have no towns or cultivated land, out of fear for which, that the one might be taken or the other wasted, we would engage you sooner in battle. But if all you want is to come to that quickly, we have the graves of our fathers. ,Come on, find these and try to destroy them: you shall know then whether we will fight you for the graves or whether we will not fight. Until then, unless we have reason, we will not engage with you. ,As to fighting, enough; as to masters, I acknowledge Zeus my forefather and Hestia queen of the Scythians only. As for you, instead of gifts of earth and water I shall send such as ought to come to you; and for your boast that you are my master, I say ‘Weep!’” Such is the proverbial “Scythian speech.”
5.7 These are most notable of their usages. They worship no gods but Ares, Dionysus, and Artemis. Their princes, however, unlike the rest of their countrymen, worship Hermes above all gods and swear only by him, claiming him for their ancestor. '' None |
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13. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Ares, imitation of in the Phaedrus • comedy, Ares and Hera absent from
Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 15; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 327
| 247a κατὰ ἕνδεκα μέρη κεκοσμημένη. μένει γὰρ Ἑστία ἐν θεῶν οἴκῳ μόνη· τῶν δὲ ἄλλων ὅσοι ἐν τῷ τῶν δώδεκα ἀριθμῷ τεταγμένοι θεοὶ ἄρχοντες ἡγοῦνται κατὰ τάξιν ἣν ἕκαστος ἐτάχθη. πολλαὶ μὲν οὖν καὶ μακάριαι θέαι τε καὶ διέξοδοι ἐντὸς οὐρανοῦ, ἃς θεῶν γένος εὐδαιμόνων ἐπιστρέφεται πράττων ἕκαστος αὐτῶν τὸ αὑτοῦ, ἕπεται δὲ ὁ ἀεὶ ἐθέλων τε καὶ δυνάμενος· φθόνος γὰρ ἔξω θείου χοροῦ ἵσταται. ὅταν δὲ δὴ πρὸς δαῖτα καὶ ἐπὶ θοίνην ἴωσιν, ἄκραν ἐπὶ τὴν'' None | 247a He is followed by an army of gods and spirits, arrayed in eleven squadrons; Hestia alone remains in the house of the gods. of the rest, those who are included among the twelve great gods and are accounted leaders, are assigned each to his place in the army. There are many blessed sights and many ways hither and thither within the heaven, along which the blessed gods go to and fro attending each to his own duties; and whoever wishes, and is able, follows, for jealousy is excluded from the celestial band. But when they go to a feast and a banquet,'' None |
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14. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Ares • Ares,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 196; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 91
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15. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ares
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 46, 47; Gaifman (2012), Aniconism in Greek Antiquity, 110, 305; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 89
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16. Ovid, Ars Amatoria, 1.1-1.2, 1.4, 1.7-1.10, 1.17, 1.31-1.35, 1.37, 2.599-2.600, 2.643-2.644, 2.683-2.684, 3.57-3.58, 3.807-3.808 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Ares/Mars • Ars Amatoria (Ovid) • Ars Amatoria (Ovid),, audience disclaimer and • Cicero, influence of De officiis on Ars amatoria • Ovid, Ars amatoria • Ovid, Ars and Remedia as philosophical in their own right • Ovid, philosophy as ars uitae
Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 61; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 120; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 92, 95, 162, 196, 202, 203, 204, 205, 208; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 72, 78, 80, 125, 126, 132, 137, 138
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1.1 Siquis in hoc artem populo non novit amandi, 1.2 rend=
1.4 rend=
1.7 Me Venus artificem tenero praefecit Amori; 1.9 Ille quidem ferus est et qui mihi saepe repugnet:
1.17 Aeacidae Chiron, ego sum praeceptor Amoris:
1.31 Este procul, vittae tenues, insigne pudoris, 1.33 Nos venerem tutam concessaque furta canemus, 1.35 Principio, quod amare velis, reperire labora,
1.37 Proximus huic labor est placitam exorare puellam:
2.599 En, iterum testor: nihil hic, nisi lege remissum
2.643 Nec suus Andromedae color est obiectus ab illo,
2.683 Odi concubitus, qui non utrumque resolvunt;
3.57 Dum facit ingenium, petite hinc praecepta, puellae,
3.807 Nec lucem in thalamos totis admitte fenestris; 3.808 rend='' None | sup>
1.1 In Cupid's school The poet here lays down the proposition of the work, which he comprehends in the two first verses: he then invokes the assistance of the gods and begins his narration. , whoe'er would take degree" '1.2 Must learn his rudiments by reading me, One must learn to love, and what to love: for love is so far from being forbidden, that there is nothing so commendable, provided the object is good.
1.4 Art guides the chariot: art instructs to love.
1.7 Cupid indeed is obstinate and wild,' "1.8 A stubborn god He speaks of love who is very seldom guided by reason. ; but yet the god's a child:" '1.9 Easy to govern in his tender age,
1.10 Like fierce Achilles in his pupilage:
1.17 To teach her softer arts; to sooth the mind,
1.31 Nor Clio , nor her sisters, have I seen,' "1.32 As Hesiod saw them on the shady green: Ovid names Clio only, of all the nine, in this place. The fable tells us, she and her sisters were born of Jupiter 's caresses of Mnemosyne, that is, memory." '1.33 Experience makes my work a truth so tried, 1.34 You may believe; and Venus be my guide. It has been before observed, that Ovid invokes the goddess of love to assist his song, as Lucretius does the same divinity for his world of nature, as being the mother of all generations, and all productions. 1.35 Far hence ye vestals be, who bind your hair; The author forewarns all virgins, and chaste persons, not to follow, in all things, the precepts of his book.' "
1.37 I sing the brothels loose and unconfin'd," 2.599 Shall I, with patience, the known signal hear, 2.600 Retire, and leave a happy rival there!
2.643 She wants that cover for another place. 2.644 To burly Mars a gay spectator said,
2.683 For light too modest, and unshaded air!' "2.684 From public view they decently retir'd," 3.57 Why Phyllis by a fate untimely fell. Phyllis despairing of the return of Demophoon, to whom she had granted her last favours, was about to hang herself, when, as the fable says. the gods, in compassion to her, turned her to an almond tree without leaves: Demophoon, some time after this. returning, went and embraced his metamorphosed mistress, and the tree afterwards put forth leaves.' "3.58 Nine times, in vain, upon the promis'd day," 3.807 There rosemary and bays their odours join,' "3.808 And with the fragrant myrtle's scent combine."" None |
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17. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Ovid, Ars amatoria • ars
Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 280; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 208
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18. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Horace, Ars poetica • Horace, Empedocles in Ars poetica
Found in books: Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 134, 135; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 303
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19. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Ars Amatoria (Ovid) • Ars Amatoria (Ovid),, as cause of exile • Ars Amatoria (Ovid),, contexts of composition • ars
Found in books: Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 4, 5, 16, 123; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 131
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20. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Ares • Golden Fleece, and Ares
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 311; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 202
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21. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero, influence of De officiis on Ars amatoria • Ovid, Ars amatoria
Found in books: Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 64; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 80
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22. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Ars Amatoria (Ovid),, as cause of exile • Ars Amatoria (Ovid),, audience disclaimer and • Augustus, misjudgment of Ars amatoria • Ovid, Ars amatoria • Ovid’s poems, Ars Amatoria
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 20, 21, 238; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 4, 12, 112, 120; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 220; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 329, 330
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23. Pausanias, Description of Greece, 1.8.4 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Ares, Ares, temple of • festivals, Ares • statue, Ares
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 90, 91; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 85
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1.8.4 τῆς δὲ τοῦ Δημοσθένους εἰκόνος πλησίον Ἄρεώς ἐστιν ἱερόν, ἔνθα ἀγάλματα δύο μὲν Ἀφροδίτης κεῖται, τὸ δὲ τοῦ Ἄρεως ἐποίησεν Ἀλκαμένης, τὴν δὲ Ἀθηνᾶν ἀνὴρ Πάριος, ὄνομα δὲ αὐτῷ Λόκρος . ἐνταῦθα καὶ Ἐνυοῦς ἄγαλμά ἐστιν, ἐποίησαν δὲ οἱ παῖδες οἱ Πραξιτέλους · περὶ δὲ τὸν ναὸν ἑστᾶσιν Ἡρακλῆς καὶ Θησεὺς καὶ Ἀπόλλων ἀναδούμενος ταινίᾳ τὴν κόμην, ἀνδριάντες δὲ Καλάδης Ἀθηναίοις ὡς λέγεται νόμους γράψας καὶ Πίνδαρος ἄλλα τε εὑρόμενος παρὰ Ἀθηναίων καὶ τὴν εἰκόνα, ὅτι σφᾶς ἐπῄνεσεν ᾆσμα ποιήσας.'' None | sup>
1.8.4 Near the statue of Demosthenes is a sanctuary of Ares, where are placed two images of Aphrodite, one of Ares made by Alcamenes, and one of Athena made by a Parian of the name of Locrus. There is also an image of Enyo, made by the sons of Praxiteles. About the temple stand images of Heracles, Theseus, Apollo binding his hair with a fillet, and statues of Calades, Nothing more is known of this person. who it is said framed laws Or “tunes.” for the Athenians, and of Pindar, the statue being one of the rewards the Athenians gave him for praising them in an ode.'' None |
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24. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Ares • Gods (Egyptian, Greek, and Roman), Ares
Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 141; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 74, 77
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25. Origen, Against Celsus, 6.22 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Ares • Artagnes Heracles Ares astronomy, astrology, and astral lore
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 114; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 210
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6.22 After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them. For in the latter there is a representation of the two heavenly revolutions - of the movement, viz., of the fixed stars, and of that which take place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the 'lead' the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun - thus imitating the different colors of the two latter. He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these - whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them - why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Ægina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras? "" None |
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26. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Ares • Artagnes Heracles Ares astronomy, astrology, and astral lore
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 185, 186, 212, 213; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 214
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27. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Ares
Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 57; Bernabe et al. (2013), Redefining Dionysos, 476
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28. Demosthenes, Orations, 19.128
Tagged with subjects: • Ares • theoria to Brauron as character in Ar. Pax
Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 170; Parker (2005), Polytheism and Society at Athens, 79
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19.128 That was a remarkable proceeding, but far stranger still was his behavior after his arrival in Macedonia . While you who are here and all other Athenians regarded the treatment of the Phocians as scandalous and outrageous, insomuch that you would not send any member of council or any judge to represent you at the Pythian games, but relinquished that time-honored delegation, Aeschines attended the service of thanksgiving which the Thebans and Philip held to celebrate their victory and their political success, was a guest at the banquet, and took part in the libations and doxologies with which Philip thanked Heaven for the destruction of the fortresses, the territory, and the armies of your allies. He even joined Philip in wearing garlands and singing the Hymn of Praise, and drank to his health in the loving-cup. '' None |
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29. Epigraphy, Ig Ii2, 1362
Tagged with subjects: • Ares
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1011; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 52
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1362 Gods. The priest of Apollo Erithaseos announces and forbids on behalf of himself and the demesmen and the Athenian People, (5) that in the sanctuary (hieron) of Apollo there be any cutting or carrying out of the sanctuary of wood (xula) or branches-with-leaves (kouron) or firewood (phrugana) or fallen leaves (phullobola); and if anyone is caught cutting or taking any of the forbidden items from the sanctuary (hierou), if the person caught is a slave, he will be flogged (10) with fifty lashes of the whip and the priest will hand him over, with the name of his master, to the king (basilei) and the Council in accordance with the decree of the Athenian Council and People; and if he is a free man, the priest, (15) together with the demarch, will fine him fifty drachmas and will hand over his name to the king (basilei) and the Council in accordance with the decree of the Athenian Council and People. text from Attic Inscriptions Online, IG II2
1362 - Priestly edict from Attica (Eupyridai?) '' None |
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30. Epigraphy, Seg, 21.519
Tagged with subjects: • Ares • altars, of Athena Areia and Ares
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1012; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 32, 161, 177
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21.519 (1a)Gods. (1)In the priesthood of Leon. The Acharnians decided. Relief Kalliteles son of Stesias proposed: so that an altar may be constructed of Ares and Athena Areia as best as possible; since the god (5)responded that it was preferable and better for the deme of the Acharnians and the People of Athens to construct altars of Ares and Athena Areia so that the Acharnians and the Athenians may conduct (10)their relations with the gods piously, the Acharnians shall decide, since the chosen men and the architects indicate the cost of construction, to declare for how much the demesmen decide to construct the (15)altars, so that nothing shall prevent construction before the sacrifice of the Areia; and so that the one who advances the money may recover it . . . . . . text from Attic Inscriptions Online, SEG
21.519 - Decree of Acharnai on constructing altars for Ares and Athena Areia '' None |
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31. None, None, nan
Tagged with subjects: • Ares • and Ares, in lagrante
Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 34; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 146, 147, 155, 157, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 173, 175
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32. None, None, nan
Tagged with subjects: • Ars Amatoria (Ovid) • ars
Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 227; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 57
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