1. Hebrew Bible, Genesis, 12.10-12.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Judith, beautiful and seductive • Sarah, beauty of • biblical women, beautiful and dangerous
Found in books: Birnbaum and Dillon (2020) 235; Gera (2014) 344, 345, 381
12.11. וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃ 12.12. וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃ 12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ 12.14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ 12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ 12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ 12.18. וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃ 12.19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃' '. None | 12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land. 12.11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon. 12.12. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive. 12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’ 12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house. 12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels. 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife. 12.18. And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? 12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’ 12.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.''. None |
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2. Hebrew Bible, Numbers, 15.39 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Judith, beautiful and seductive • minut, beautiful woman
Found in books: Gera (2014) 333; Schremer (2010) 183
15.39. וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃''. None | 15.39. And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray;''. None |
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3. Hesiod, Works And Days, 60-85, 94-105 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Judith, beautiful and seductive • beauty
Found in books: Bremmer (2008) 25; Clay and Vergados (2022) 42, 65; Gera (2014) 339; Kirichenko (2022) 77, 78; Pirenne-Delforge and Pironti (2022) 32, 34
60. Ἥφαιστον δʼ ἐκέλευσε περικλυτὸν ὅττι τάχιστα 61. γαῖαν ὕδει φύρειν, ἐν δʼ ἀνθρώπου θέμεν αὐδὴν 62. καὶ σθένος, ἀθανάτῃς δὲ θεῇς εἰς ὦπα ἐίσκειν 63. παρθενικῆς καλὸν εἶδος ἐπήρατον· αὐτὰρ Ἀθήνην 64. ἔργα διδασκῆσαι, πολυδαίδαλον ἱστὸν ὑφαίνειν· 65. καὶ χάριν ἀμφιχέαι κεφαλῇ χρυσέην Ἀφροδίτην 66. καὶ πόθον ἀργαλέον καὶ γυιοβόρους μελεδώνας· 67. ἐν δὲ θέμεν κύνεόν τε νόον καὶ ἐπίκλοπον ἦθος 68. Ἑρμείην ἤνωγε, διάκτορον Ἀργεϊφόντην. 69. ὣς ἔφαθʼ· οἳ δʼ ἐπίθοντο Διὶ Κρονίωνι ἄνακτι. 70. αὐτίκα δʼ ἐκ γαίης πλάσσεν κλυτὸς Ἀμφιγυήεις 71. παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς· 72. ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη· 73. ἀμφὶ δέ οἱ Χάριτές τε θεαὶ καὶ πότνια Πειθὼ 74. ὅρμους χρυσείους ἔθεσαν χροΐ· ἀμφὶ δὲ τήν γε 75. Ὧραι καλλίκομοι στέφον ἄνθεσιν εἰαρινοῖσιν· 76. πάντα δέ οἱ χροῒ κόσμον ἐφήρμοσε Παλλὰς Ἀθήνη. 77. ἐν δʼ ἄρα οἱ στήθεσσι διάκτορος Ἀργεϊφόντης 78. ψεύδεά θʼ αἱμυλίους τε λόγους καὶ ἐπίκλοπον ἦθος 79. τεῦξε Διὸς βουλῇσι βαρυκτύπου· ἐν δʼ ἄρα φωνὴν 80. θῆκε θεῶν κῆρυξ, ὀνόμηνε δὲ τήνδε γυναῖκα 81. Πανδώρην, ὅτι πάντες Ὀλύμπια δώματʼ ἔχοντες 82. δῶρον ἐδώρησαν, πῆμʼ ἀνδράσιν ἀλφηστῇσιν. 83. αὐτὰρ ἐπεὶ δόλον αἰπὺν ἀμήχανον ἐξετέλεσσεν, 84. εἰς Ἐπιμηθέα πέμπε πατὴρ κλυτὸν Ἀργεϊφόντην 85. δῶρον ἄγοντα, θεῶν ταχὺν ἄγγελον· οὐδʼ Ἐπιμηθεὺς
94. ἀλλὰ γυνὴ χείρεσσι πίθου μέγα πῶμʼ ἀφελοῦσα 95. ἐσκέδασʼ· ἀνθρώποισι δʼ ἐμήσατο κήδεα λυγρά. 96. μούνη δʼ αὐτόθι Ἐλπὶς ἐν ἀρρήκτοισι δόμοισιν 97. ἔνδον ἔμιμνε πίθου ὑπὸ χείλεσιν, οὐδὲ θύραζε 98. ἐξέπτη· πρόσθεν γὰρ ἐπέλλαβε πῶμα πίθοιο 99. αἰγιόχου βουλῇσι Διὸς νεφεληγερέταο. 100. ἄλλα δὲ μυρία λυγρὰ κατʼ ἀνθρώπους ἀλάληται·'101. πλείη μὲν γὰρ γαῖα κακῶν, πλείη δὲ θάλασσα· 102. νοῦσοι δʼ ἀνθρώποισιν ἐφʼ ἡμέρῃ, αἳ δʼ ἐπὶ νυκτὶ 103. αὐτόματοι φοιτῶσι κακὰ θνητοῖσι φέρουσαι 104. σιγῇ, ἐπεὶ φωνὴν ἐξείλετο μητίετα Ζεύς. 105. οὕτως οὔτι πη ἔστι Διὸς νόον ἐξαλέασθαι. '. None | 60. And duped me. So great anguish shall befall 61. Both you and future mortal men. A thing 62. of ill in lieu of fire I’ll afford 63. Them all to take delight in, cherishing 64. The evil”. Thus he spoke and then the lord 65. of men and gods laughed. Famed Hephaistus he 66. Enjoined to mingle water with some clay 67. And put a human voice and energy 68. Within it and a goddess’ features lay 69. On it and, like a maiden, sweet and pure, 70. The body, though Athene was to show 71. Her how to weave; upon her head allure 72. The golden Aphrodite would let flow, 73. With painful passions and bone-shattering stress. 74. Then Argus-slayer Hermes had to add 75. A wily nature and shamefacedness. 76. Those were his orders and what Lord Zeus bade 77. They did. The famed lame god immediately 78. Formed out of clay, at Cronus’ son’s behest, 79. The likeness of a maid of modesty. 80. By grey-eyed Queen Athene was she dressed 81. And cinctured, while the Graces and Seduction 82. Placed necklaces about her; then the Hours, 83. With lovely tresses, heightened this production 84. By garlanding this maid with springtime flowers. 85. Athene trimmed her up, while in her breast
94. Ignored Prometheus’ words not to receive 95. A gift from Zeus but, since it would cause woe 96. To me, so send it back; he would perceive 97. This truth when he already held the thing. 98. Before this time men lived quite separately, 99. Grief-free, disease-free, free of suffering, 100. Which brought the Death-Gods. Now in misery'101. Men age. Pandora took out of the jar 102. Grievous calamity, bringing to men 103. Dreadful distress by scattering it afar. 104. Within its firm sides, Hope alone was then 105. Still safe within its lip, not leaping out '. None |
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4. Homer, Iliad, 3.156-3.160, 6.97, 8.249, 14.282 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hera, beauty • Judith, beautiful and seductive • altars, beauty of • beauty • biblical women, beautiful and dangerous • sacrifice, beauty of • sanctuaries, beauty of • statues, beauty of • temples, beauty of • theoriai, beauty of
Found in books: Dillon and Timotin (2015) 123; Gera (2014) 345; Kirichenko (2022) 11, 78; Mikalson (2016) 260; Pirenne-Delforge and Pironti (2022) 15, 30, 32
3.156. οὐ νέμεσις Τρῶας καὶ ἐϋκνήμιδας Ἀχαιοὺς 3.157. τοιῇδʼ ἀμφὶ γυναικὶ πολὺν χρόνον ἄλγεα πάσχειν· 3.158. αἰνῶς ἀθανάτῃσι θεῇς εἰς ὦπα ἔοικεν· 3.159. ἀλλὰ καὶ ὧς τοίη περ ἐοῦσʼ ἐν νηυσὶ νεέσθω, 3.160. μηδʼ ἡμῖν τεκέεσσί τʼ ὀπίσσω πῆμα λίποιτο.
6.97. ἄγριον αἰχμητὴν κρατερὸν μήστωρα φόβοιο,
8.249. πὰρ δὲ Διὸς βωμῷ περικαλλέϊ κάββαλε νεβρόν,
14.282. ἠέρα ἑσσαμένω ῥίμφα πρήσσοντε κέλευθον.''. None | 3.156. oftly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships, 3.160. neither be left here to be a bane to us and to our children after us. So they said, but Priam spake, and called Helen to him:Come hither, dear child, and sit before me, that thou mayest see thy former lord and thy kinsfolk and thy people—thou art nowise to blame in my eyes; it is the gods, methinks, that are to blame, ' "
6.97. on the city and the Trojan's wives and their little children; in hope she may hold back from sacred Ilios the son of Tydeus, that savage spearman, a mighty deviser of rout, who has verily, meseems, proved himself the mightiest of the Achaeans. Not even Achilles did we ever fear on this wise, that leader of men, " '
8.249. So spake he, and the Father had pity on him as he wept, and vouchsafed him that his folk should be saved and not perish. Forthwith he sent an eagle, surest of omens among winged birds, holding in his talons a fawn, the young of a swift hind. Beside the fair altar of Zeus he let fall the fawn,
14.282. But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land, ''. None |
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5. Aeschylus, Prometheus Bound, 936 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Beauty • love of beauty (φιλόκαλον)
Found in books: Bernabe et al (2013) 388; Schibli (2002) 276
936. οἱ προσκυνοῦντες τὴν Ἀδράστειαν σοφοί. Προμηθεύς''. None | 936. Wise are they who do homage to Necessity. Prometheus ''. None |
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6. Euripides, Electra, 558-561 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • beauty, of beloved • sacrifice, beauty of
Found in books: Mikalson (2016) 256; Steiner (2001) 197
558. ἔα:'559. τί μ' ἐσδέδορκεν ὥσπερ ἀργύρου σκοπῶν" "560. ἴσως ̓Ορέστου ς' ἥλιχ' ἥδεται βλέπων." '560. λαμπρὸν χαρακτῆρ'; ἢ προσεικάζει μέ τῳ;" "561. φίλου γε φωτός. τί δὲ κυκλεῖ πέριξ πόδα; ". None | 558. Oh! Why does he look at me, as if he were examining the clear mark impressed on a silver coin? Is he comparing me to someone? Electra'559. Oh! Why does he look at me, as if he were examining the clear mark impressed on a silver coin? Is he comparing me to someone? Electra 560. Perhaps he is glad to see in you a companion of Orestes. Oreste 561. A beloved man, yes. But why is he circling all around me? Electra '. None |
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7. Euripides, Hecuba, 558-561 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • beauty, of beloved • sacrifice, beauty of
Found in books: Mikalson (2016) 256; Steiner (2001) 197
558. λαβοῦσα πέπλους ἐξ ἄκρας ἐπωμίδος'559. ἔρρηξε λαγόνας ἐς μέσας παρ' ὀμφαλόν," "560. μαστούς τ' ἔδειξε στέρνα θ' ὡς ἀγάλματος" '561. κάλλιστα, καὶ καθεῖσα πρὸς γαῖαν γόνυ ". None | 558. So they set her free, as soon as they heard this last command from him whose might was over all. And she, hearing her master’s words, took her robe and tore it open from the shoulder to the waist,'559. So they set her free, as soon as they heard this last command from him whose might was over all. And she, hearing her master’s words, took her robe and tore it open from the shoulder to the waist, 560. displaying a breast and bosom fair as a statue’s; then sinking on her knee, one word she spoke more piteous than all the rest, Young prince, if it is my breast you are eager to strike, see, here it is, strike home! or if at my neck your sword '. None |
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8. Euripides, Trojan Women, 892-893 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Judith, beautiful and seductive • beauty
Found in books: Gera (2014) 333; Maciver (2012) 148
892. αἱρεῖ γὰρ ἀνδρῶν ὄμματ', ἐξαιρεῖ πόλεις,"893. πίμπρησιν οἴκους: ὧδ' ἔχει κηλήματα." "". None | 892. I thank you, Menelaus, if you will slay that wife of yours. Yet shun the sight of her, lest she strike you with longing. For she ensnares the eyes of men, overthrows their towns, and burns their houses, so potent are her witcheries! Well I know her; so do you and those her victims too. Helen'893. I thank you, Menelaus, if you will slay that wife of yours. Yet shun the sight of her, lest she strike you with longing. For she ensnares the eyes of men, overthrows their towns, and burns their houses, so potent are her witcheries! Well I know her; so do you and those her victims too. Helen '. None |
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9. Plato, Alcibiades Ii, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • beauty, as object of prayer • dedications, beauty of • pompai, beauty of
Found in books: Mikalson (2010) 177; Mikalson (2016) 28, 262
148e. χρὴ μηχανῇ τῶν παρόντων κακῶν ἀποτροπὴν εὑρεῖν, βουλευομένοις αὐτοῖς δοκεῖν κράτιστον εἶναι πέμψαντας πρὸς Ἄμμωνα ἐκεῖνον ἐπερωτᾶν· ἔτι δὲ πρὸς τούτοις τάδε, καὶ ἀνθʼ ὅτου ποτὲ Λακεδαιμονίοις οἱ θεοὶ μᾶλλον νίκην διδόασιν ἢ σφίσιν αὐτοῖς, οἳ πλείστας, φάναι, μὲν θυσίας καὶ καλλίστας τῶν Ἑλλήνων ἄγομεν, ἀναθήμασί τε κεκοσμήκαμεν τὰ ἱερὰ αὐτῶν ὡς οὐδένες ἄλλοι, πομπάς τε πολυτελεστάτας καὶ σεμνοτάτας ἐδωρούμεθα τοῖς θεοῖς ἀνʼ ἕκαστον ἔτος, καὶ''. None | 148e. took counsel together and decided that the best thing they could do was to send and inquire of Ammon ; and moreover, to ask also for what reason the gods granted victory to the Spartans rather than to themselves: for we —such was the message— offer up to them more and finer sacrifices than any of the Greeks, and have adorned their temples with votive emblems as no other people have done, and presented to the gods the costliest and stateliest processions year by year, and spent more money thus than''. None |
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10. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • beauty, as object of prayer • sacrifice, beauty of
Found in books: Mikalson (2010) 176, 177; Mikalson (2016) 35
14b. ΣΩ. ἦ πολύ μοι διὰ βραχυτέρων, ὦ Εὐθύφρων, εἰ ἐβούλου, εἶπες ἂν τὸ κεφάλαιον ὧν ἠρώτων· ἀλλὰ γὰρ οὐ''. None | 14b. Socrates. You might, if you wished, Euthyphro, have answered much more briefly the chief part of my question. But it is plain that you do not care to instruct me.''. None |
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11. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Beauty, beautiful • Plato, on beauty • beauty • beauty in Chaldaean Oracles • beauty of the Forms • beauty, aesthetic pleasure of unity • beauty, of protagonists, Middle Platonists conception of • desire for beauty • ethics and beauty • form, of beauty • intelligible beauty • love (erôs, ἔρως) of beauty • love of beauty (φιλόκαλον)
Found in books: Corrigan and Rasimus (2013) 321; Ebrey and Kraut (2022) 242, 247, 324; Horkey (2019) 117; Huffman (2019) 229; Konig and Wiater (2022) 42; König and Wiater (2022) 42; Pinheiro Bierl and Beck (2013) 137; Schibli (2002) 275, 276; d, Hoine and Martijn (2017) 231, 284
249d. ἀνθρωπίνων σπουδασμάτων καὶ πρὸς τῷ θείῳ γιγνόμενος, νουθετεῖται μὲν ὑπὸ τῶν πολλῶν ὡς παρακινῶν, ἐνθουσιάζων δὲ λέληθεν τοὺς πολλούς. 250c. μακαριωτάτην, ἣν ὠργιάζομεν ὁλόκληροι μὲν αὐτοὶ ὄντες καὶ ἀπαθεῖς κακῶν ὅσα ἡμᾶς ἐν ὑστέρῳ χρόνῳ ὑπέμενεν, ὁλόκληρα δὲ καὶ ἁπλᾶ καὶ ἀτρεμῆ καὶ εὐδαίμονα φάσματα μυούμενοί τε καὶ ἐποπτεύοντες ἐν αὐγῇ καθαρᾷ, καθαροὶ ὄντες καὶ ἀσήμαντοι τούτου ὃ νῦν δὴ σῶμα περιφέροντες ὀνομάζομεν, ὀστρέου τρόπον δεδεσμευμένοι. 250d. μετʼ ἐκείνων τε ἔλαμπεν ὄν, δεῦρό τʼ ἐλθόντες κατειλήφαμεν αὐτὸ διὰ τῆς ἐναργεστάτης αἰσθήσεως τῶν ἡμετέρων στίλβον ἐναργέστατα. ὄψις γὰρ ἡμῖν ὀξυτάτη τῶν διὰ τοῦ σώματος ἔρχεται αἰσθήσεων, ᾗ φρόνησις οὐχ ὁρᾶται—δεινοὺς γὰρ ἂν παρεῖχεν ἔρωτας, εἴ τι τοιοῦτον ἑαυτῆς ἐναργὲς εἴδωλον παρείχετο εἰς ὄψιν ἰόν—καὶ τἆλλα ὅσα ἐραστά· νῦν δὲ κάλλος μόνον ταύτην ἔσχε μοῖραν, ὥστʼ ἐκφανέστατον εἶναι' '. None | 249d. but since he separates himself from human interests and turns his attention toward the divine, he is rebuked by the vulgar, who consider him mad and do not know that he is inspired. All my discourse so far has been about the fourth kind of madness, which causes him to be regarded as mad, who, when he sees the beauty on earth, remembering the true beauty, feels his wings growing and longs to stretch them for an upward flight, but cannot do so, and, like a bird, gazes upward and neglects the things below. 250c. the most blessed of mysteries, which we celebrated in a state of perfection, when we were without experience of the evils which awaited us in the time to come, being permitted as initiates to the sight of perfect and simple and calm and happy apparitions, which we saw in the pure light, being ourselves pure and not entombed in this which we carry about with us and call the body, in which we are imprisoned like an oyster in its shell. So much, then, in honor of memory, on account of which I have now spoken at some length, through yearning for the joys of that other time. But beauty, 250d. as I said before, shone in brilliance among those visions; and since we came to earth we have found it shining most clearly through the clearest of our senses; for sight is the sharpest of the physical senses, though wisdom is not seen by it, for wisdom would arouse terrible love, if such a clear image of it were granted as would come through sight, and the same is true of the other lovely realities; but beauty alone has this privilege, and therefore it is most clearly seen' '. None |
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12. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Beautiful • Beauty • Beauty, beautiful • Plato, Beauty itself • Plato, on beauty • beauty • beauty (kalon) • beauty, divine • form, of beauty • forms, of beauty • love of beauty (φιλόκαλον)
Found in books: Corrigan and Rasimus (2013) 311; Ebrey and Kraut (2022) 211, 251, 324, 336; Fowler (2014) 194, 195; Harte (2017) 85, 90, 96, 99, 108, 117, 118; Horkey (2019) 115; Huffman (2019) 107, 230; Joosse (2021) 65; Kirichenko (2022) 199; Pinheiro et al (2015) 112; Schibli (2002) 276; Ward (2021) 115, 133
206a. ἐρῶσιν ἅνθρωποι ἢ τοῦ ἀγαθοῦ. ἢ σοὶ δοκοῦσιν;' 210a. μυηθείης· τὰ δὲ τέλεα καὶ ἐποπτικά, ὧν ἕνεκα καὶ ταῦτα ἔστιν, ἐάν τις ὀρθῶς μετίῃ, οὐκ οἶδʼ εἰ οἷός τʼ ἂν εἴης. ἐρῶ μὲν οὖν, ἔφη, ἐγὼ καὶ προθυμίας οὐδὲν ἀπολείψω· πειρῶ δὲ ἕπεσθαι, ἂν οἷός τε ᾖς. δεῖ γάρ, ἔφη, τὸν ὀρθῶς ἰόντα ἐπὶ τοῦτο τὸ πρᾶγμα ἄρχεσθαι μὲν νέον ὄντα ἰέναι ἐπὶ τὰ καλὰ σώματα, καὶ πρῶτον μέν, ἐὰν ὀρθῶς ἡγῆται ὁ ἡγούμενος, ἑνὸς αὐτὸν σώματος ἐρᾶν καὶ ἐνταῦθα γεννᾶν λόγους καλούς, ἔπειτα δὲ αὐτὸν κατανοῆσαι ὅτι τὸ κάλλος 210c. ἔχῃ, ἐξαρκεῖν αὐτῷ καὶ ἐρᾶν καὶ κήδεσθαι καὶ τίκτειν λόγους τοιούτους καὶ ζητεῖν, οἵτινες ποιήσουσι βελτίους τοὺς νέους, ἵνα ἀναγκασθῇ αὖ θεάσασθαι τὸ ἐν τοῖς ἐπιτηδεύμασι καὶ τοῖς νόμοις καλὸν καὶ τοῦτʼ ἰδεῖν ὅτι πᾶν αὐτὸ αὑτῷ συγγενές ἐστιν, ἵνα τὸ περὶ τὸ σῶμα καλὸν σμικρόν τι ἡγήσηται εἶναι· μετὰ δὲ τὰ ἐπιτηδεύματα ἐπὶ τὰς ἐπιστήμας ἀγαγεῖν, ἵνα ἴδῃ αὖ ἐπιστημῶν κάλλος, καὶ βλέπων πρὸς 210e. τοιοῦδε. πειρῶ δέ μοι, ἔφη, τὸν νοῦν προσέχειν ὡς οἷόν τε μάλιστα. ὃς γὰρ ἂν μέχρι ἐνταῦθα πρὸς τὰ ἐρωτικὰ παιδαγωγηθῇ, θεώμενος ἐφεξῆς τε καὶ ὀρθῶς τὰ καλά, πρὸς τέλος ἤδη ἰὼν τῶν ἐρωτικῶν ἐξαίφνης κατόψεταί τι θαυμαστὸν τὴν φύσιν καλόν, τοῦτο ἐκεῖνο, ὦ Σώκρατες, οὗ δὴ ἕνεκεν καὶ οἱ ἔμπροσθεν πάντες πόνοι ἦσαν, πρῶτον μὲν 211b. ἢ ἔν τῳ ἄλλῳ, ἀλλʼ αὐτὸ καθʼ αὑτὸ μεθʼ αὑτοῦ μονοειδὲς ἀεὶ ὄν, τὰ δὲ ἄλλα πάντα καλὰ ἐκείνου μετέχοντα τρόπον τινὰ τοιοῦτον, οἷον γιγνομένων τε τῶν ἄλλων καὶ ἀπολλυμένων μηδὲν ἐκεῖνο μήτε τι πλέον μήτε ἔλαττον γίγνεσθαι μηδὲ πάσχειν μηδέν. ὅταν δή τις ἀπὸ τῶνδε διὰ τὸ ὀρθῶς παιδεραστεῖν ἐπανιὼν ἐκεῖνο τὸ καλὸν ἄρχηται καθορᾶν, σχεδὸν ἄν τι ἅπτοιτο τοῦ τέλους. τοῦτο γὰρ δή ἐστι τὸ ὀρθῶς ἐπὶ 212a. γίγνεσθαι ἐκεῖσε βλέποντος ἀνθρώπου καὶ ἐκεῖνο ᾧ δεῖ θεωμένου καὶ συνόντος αὐτῷ; ἢ οὐκ ἐνθυμῇ, ἔφη, ὅτι ἐνταῦθα αὐτῷ μοναχοῦ γενήσεται, ὁρῶντι ᾧ ὁρατὸν τὸ καλόν, τίκτειν οὐκ εἴδωλα ἀρετῆς, ἅτε οὐκ εἰδώλου ἐφαπτομένῳ, ἀλλὰ ἀληθῆ, ἅτε τοῦ ἀληθοῦς ἐφαπτομένῳ· τεκόντι δὲ ἀρετὴν ἀληθῆ καὶ θρεψαμένῳ ὑπάρχει θεοφιλεῖ γενέσθαι, καὶ εἴπέρ τῳ ἄλλῳ ἀνθρώπων ἀθανάτῳ καὶ ἐκείνῳ; '. None | 206a. ince what men love is simply and solely the good. Or is your view otherwise?' 210a. but I doubt if you could approach the rites and revelations to which these, for the properly instructed, are merely the avenue. However I will speak of them, she said, and will not stint my best endeavors; only you on your part must try your best to follow. He who would proceed rightly in this business must not merely begin from his youth to encounter beautiful bodies. In the first place, indeed, if his conductor guides him aright, he must be in love with one particular body, and engender beautiful converse therein; 210c. it shall suffice him for loving and caring, and for bringing forth and soliciting such converse as will tend to the betterment of the young; and that finally he may be constrained to contemplate the beautiful as appearing in our observances and our laws, and to behold it all bound together in kinship and so estimate the body’s beauty as a slight affair. From observances he should be led on to the branches of knowledge, that there also he may behold a province of beauty, and by looking thus on beauty in the mass may escape from the mean, meticulous slavery of a single instance, where he must center all his care, 210e. aid she, give me the very best of your attention. When a man has been thus far tutored in the lore of love, passing from view to view of beautiful things, in the right and regular ascent, suddenly he will have revealed to him, as he draws to the close of his dealings in love, a wondrous vision, beautiful in its nature; and this, Socrates, is the final object of all those previous toils. First of all, it is ever-existent 211b. the earth or sky or any other thing; but existing ever in singularity of form independent by itself, while all the multitude of beautiful things partake of it in such wise that, though all of them are coming to be and perishing, it grows neither greater nor less, and is affected by nothing. So when a man by the right method of boy-loving ascends from these particulars and begins to descry that beauty, he is almost able to lay hold of the final secret. Such is the right approach 212a. Do you call it a pitiful life for a man to lead—looking that way, observing that vision by the proper means, and having it ever with him? Do but consider, she said, that there only will it befall him, as he sees the beautiful through that which makes it visible, to breed not illusions but true examples of virtue, since his contact is not with illusion but with truth. So when he has begotten a true virtue and has reared it up he is destined to win the friendship of Heaven; he, above all men, is immortal. '. None |
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13. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Beautiful • Beauty, beautiful • Plato, on beauty • Sensible, beauty • beauty of the Forms • beauty of the paradigm • desire for beauty • ethics and beauty • intelligible beauty • love (erôs, ἔρως) of beauty
Found in books: Corrigan and Rasimus (2013) 332; Fowler (2014) 196; Horkey (2019) 118; d, Hoine and Martijn (2017) 102, 284
29a. ἀπηργάζετο, πότερον πρὸς τὸ κατὰ ταὐτὰ καὶ ὡσαύτως ἔχον ἢ πρὸς τὸ γεγονός. εἰ μὲν δὴ καλός ἐστιν ὅδε ὁ κόσμος ὅ τε δημιουργὸς ἀγαθός, δῆλον ὡς πρὸς τὸ ἀίδιον ἔβλεπεν· εἰ δὲ ὃ μηδʼ εἰπεῖν τινι θέμις, πρὸς γεγονός. παντὶ δὴ σαφὲς ὅτι πρὸς τὸ ἀίδιον· ὁ μὲν γὰρ κάλλιστος τῶν γεγονότων, ὁ δʼ ἄριστος τῶν αἰτίων. οὕτω δὴ γεγενημένος πρὸς τὸ λόγῳ καὶ φρονήσει περιληπτὸν καὶ κατὰ ταὐτὰ ἔχον δεδημιούργηται·'39e. ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ '. None | 29a. Was it after that which is self-identical and uniform, or after that which has come into existence; Now if so be that this Cosmos is beautiful and its Constructor good, it is plain that he fixed his gaze on the Eternal; but if otherwise (which is an impious supposition), his gaze was on that which has come into existence. But it is clear to everyone that his gaze was on the Eternal; for the Cosmos is the fairest of all that has come into existence, and He the best of all the Causes. So having in this wise come into existence, it has been constructed after the pattern of that which is apprehensible by reason and thought and is self-identical.'39e. Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods; '. None |
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14. Thucydides, The History of The Peloponnesian War, 1.22.4 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • beauty, of language
Found in books: Konig and Wiater (2022) 340; König and Wiater (2022) 340
1.22.4. καὶ ἐς μὲν ἀκρόασιν ἴσως τὸ μὴ μυθῶδες αὐτῶν ἀτερπέστερον φανεῖται: ὅσοι δὲ βουλήσονται τῶν τε γενομένων τὸ σαφὲς σκοπεῖν καὶ τῶν μελλόντων ποτὲ αὖθις κατὰ τὸ ἀνθρώπινον τοιούτων καὶ παραπλησίων ἔσεσθαι, ὠφέλιμα κρίνειν αὐτὰ ἀρκούντως ἕξει. κτῆμά τε ἐς αἰεὶ μᾶλλον ἢ ἀγώνισμα ἐς τὸ παραχρῆμα ἀκούειν ξύγκειται.''. None | 1.22.4. The absence of romance in my history will, I fear, detract somewhat from its interest; but if it be judged useful by those inquirers who desire an exact knowledge of the past as an aid to the interpretation of the future, which in the course of human things must resemble if it does not reflect it, I shall be content. In fine, I have written my work, not as an essay which is to win the applause of the moment, but as a possession for all time. ''. None |
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15. Xenophon, Memoirs, 1.3.2, 3.3.12 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aeschylus, beauty contests • beauty • beauty, as object of prayer • pompai, beauty of • sacrifice, beauty of • theoriai, beauty of
Found in books: Dillon and Timotin (2015) 33; Mikalson (2010) 47, 176, 177; Mikalson (2016) 88, 259; Rutter and Sparkes (2012) 202
1.3.2. καὶ ηὔχετο δὲ πρὸς τοὺς θεοὺς ἁπλῶς τἀγαθὰ διδόναι, ὡς τοὺς θεοὺς κάλλιστα εἰδότας ὁποῖα ἀγαθά ἐστι· τοὺς δʼ εὐχομένους χρυσίον ἢ ἀργύριον ἢ τυραννίδα ἢ ἄλλο τι τῶν τοιούτων οὐδὲν διάφορον ἐνόμιζεν εὔχεσθαι ἢ εἰ κυβείαν ἢ μάχην ἢ ἄλλο τι εὔχοιντο τῶν φανερῶς ἀδήλων ὅπως ἀποβήσοιτο.
3.3.12. ἢ τόδε οὐκ ἐντεθύμησαι, ὡς, ὅταν γε χορὸς εἷς ἐκ τῆσδε τῆς πόλεως γίγνηται, ὥσπερ ὁ εἰς Δῆλον πεμπόμενος, οὐδεὶς ἄλλοθεν οὐδαμόθεν τούτῳ ἐφάμιλλος γίγνεται οὐδὲ εὐανδρία ἐν ἄλλῃ πόλει ὁμοία τῇ ἐνθάδε συνάγεται;''. None | 1.3.2. And again, when he prayed he asked simply for good gifts, Cyropaedia I. vi. 5. for the gods know best what things are good. To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain.
3.3.12. Did you never reflect that, whenever one chorus is selected from the citizens of this state — for instance, the chorus that is sent to Delos — no choir from any other place can compare with it, and no state can collect so goodly a company? True. ''. None |
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16. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • agones, beauty of • beauty • pannychides, beauty of • pompai, beauty of • sacrifice, beauty of • statues, beauty of • theoriai, beauty of
Found in books: Mikalson (2016) 257, 258; Steiner (2001) 211
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17. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Beautiful • Beauty, beautiful • beauty • beauty of the Forms • intelligible beauty
Found in books: Corrigan and Rasimus (2013) 314, 324; Fowler (2014) 194, 196; Gerson and Wilberding (2022) 134; Harte (2017) 64; d, Hoine and Martijn (2017) 276
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18. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • beauty, aesthetic pleasure of unity
Found in books: Konig and Wiater (2022) 43; König and Wiater (2022) 43
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19. Cicero, On The Nature of The Gods, 2.93, 2.98 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • beauty • mountains, as beautiful
Found in books: Hankinson (1998) 221; Konig (2022) 104, 105; Osborne (2001) 35; Wynne (2019) 273
| 2.93. "At this point must I not marvel that there should be anyone who can persuade himself that there are certain solid and indivisible particles of matter borne along by the force of gravity, and that the fortuitous collision of those particles produces this elaborate and beautiful world? I cannot understand why he who considers it possible for this to have occurred should not all think that, if a counts number of copies of the one-and‑twenty letters of alphabet, made of gold or what you will, were thrown together into some receptacle and then shaken out on the ground, it would be possible that they should produce the Annals of Ennius, all ready for the reader. I doubt whether chance could possibly succeed in producing even a single verse!
2.98. "For we may now put aside elaborate argument and gaze as it were with our eyes upon the beauty of the creations of divine providence, as we declare them to be. And first let us behold the whole earth, situated in the centre of the world, a solid spherical mass gathered into a globe by the natural gravitation of all its parts, clothed with flowers and grass and trees and corn,º forms of vegetation all of them incredibly numerous and inexhaustibly varied and diverse. Add to these cool fountains ever flowing, transparent streams and rivers, their banks clad in brightest verdure, deep vaulted caverns, craggy rocks, sheer mountain heights and plains of immeasurable extent; add also the hidden veins of gold and silver, and marble in unlimited quantity. ''. None |
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20. Septuagint, Judith, 13.6-13.9, 16.6-16.9 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Judith, beautiful and seductive • beauty • biblical women, beautiful and dangerous
Found in books: Gera (2014) 104, 267, 333, 345, 384, 386, 460, 461; van , t Westeinde (2021) 100
| 13.6. She went up to the post at the end of the bed, above Holofernes' head, and took down his sword that hung there. " '13.7. She came close to his bed and took hold of the hair of his head, and said, "Give me strength this day, O Lord God of Israel!" 13.8. And she struck his neck twice with all her might, and severed it from his body. ' "13.9. Then she tumbled his body off the bed and pulled down the canopy from the posts; after a moment she went out, and gave Holofernes' head to her maid, " '
16.6. But the Lord Almighty has foiled them by the hand of a woman. 16.7. For their mighty one did not fall by the hands of the young men, nor did the sons of the Titans smite him, nor did tall giants set upon him; but Judith the daughter of Merari undid him with the beauty of her countece. ' "16.8. For she took off her widow's mourning to exalt the oppressed in Israel. She anointed her face with ointment and fastened her hair with a tiara and put on a linen gown to deceive him." '16.9. Her sandal ravished his eyes, her beauty captivated his mind, and the sword severed his neck. '". None |
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21. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • beauty, aesthetic pleasure of unity
Found in books: Konig and Wiater (2022) 45; König and Wiater (2022) 45
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22. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • beauty, aesthetic pleasure of unity
Found in books: Konig and Wiater (2022) 42, 44; König and Wiater (2022) 42, 44
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23. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • beauty, of language
Found in books: Konig and Wiater (2022) 346; König and Wiater (2022) 346
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24. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • beauty, of language
Found in books: Konig and Wiater (2022) 323, 325; König and Wiater (2022) 323, 325
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25. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • beauty, of language
Found in books: Konig and Wiater (2022) 323, 324, 325, 346; König and Wiater (2022) 323, 324, 325, 346
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26. Dio Chrysostom, Orations, 18.10-18.11, 18.15-18.16 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • beauty, of language
Found in books: Konig and Wiater (2022) 340, 342, 346; König and Wiater (2022) 340, 342, 346
| 18.10. \xa0As for Herodotus, if you ever want real enjoyment, you will read him when quite at your ease, for the easy-going manner and charm of his narrative will give the impression that his work deals with stories rather than with actual history. But among the foremost historians I\xa0place Thucydides, and among those of second rank Theopompus; for not only is there a rhetorical quality in the narrative portion of his speeches, but he is not without eloquence nor negligent in expression, and the slovenliness of his diction is not so bad as to offend you. As for Ephorus, while he hands down to us a great deal of information about events, yet the tediousness and carelessness of his narrative style would not suit your purpose. < 18.11. \xa0When it comes to the orators, however, who does not know which are the best â\x80\x94 Demosthenes for the vigour of his style, the impressiveness of his thought, and the copiousness of his vocabulary, qualities in which he surpasses all other orators; and Lysias for his brevity, the simplicity and coherence of his thought, and for his well concealed cleverness. However, I\xa0should not advise you to read these two chiefly, but Hypereides rather and Aeschines; for the faculties in which they excel are simpler, their rhetorical embellishments are easier to grasp, and the beauty of their diction is not one whit inferior to that of the two who are ranked first. But I\xa0should advise you to read Lycurgus as well, since he has a lighter touch than those others and reveals a certain simplicity and nobility of character in his speeches. <' "
18.15. \xa0If, for instance, you should be willing to read his work on the March Inland very carefully, you will find no speech, such as you will one day possess the ability to make, whose subject matter he has not dealt with and can offer as a kind of norm to any man who wishes to steer his course by him or imitate him. If it is needful for the statesman to encourage those who are in the depths of despondency, time and again our writer shows how to do this; or if the need is to incite and exhort, no one who understands the Greek language could fail to be aroused by Xenophon's hortatory speeches. <" "18.16. \xa0My own heart, at any rate, is deeply moved and at times I\xa0weep even as I\xa0read his account of all those deeds of valour. Or, if it is necessary to deal prudently with those who are proud and conceited and to avoid, on the one hand, being affected in any way by their displeasure, or, on the other, enslaving one's own spirit to them in unseemly fashion and doing their will in everything, guidance in this also is to be found in him. And also how to hold secret conferences both with generals apart from the common soldiers and with the soldiers in the same way; the proper manner of conversing with kings and princes; how to deceive enemies to their hurt and friends for their own benefit; how to tell the plain truth to those who are needlessly disturbed without giving offence, and to make them believe it; how not to trust too readily those in authority over you, and the means by which such persons deceive their inferiors, and the way in which men outwit and are outwitted â\x80\x94 <"'. None |
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27. Mishnah, Avot, 3.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Judith, beautiful and seductive • beauty
Found in books: Gera (2014) 338; Rubenstein (2018) 137, 138
3.1. הוּא הָיָה אוֹמֵר, כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. וְכָל שֶׁאֵין רוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, אֵין רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. רַבִּי דוֹסָא בֶן הַרְכִּינַס אוֹמֵר, שֵׁנָה שֶׁל שַׁחֲרִית, וְיַיִן שֶׁל צָהֳרַיִם, וְשִׂיחַת הַיְלָדִים, וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם:
3.1. עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר, הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה. דַּע מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן. מֵאַיִן בָּאתָ, מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה. וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא:''. None | 3.1. Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: Know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be he.''. None |
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28. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • beauty, of language
Found in books: Konig and Wiater (2022) 342, 346; König and Wiater (2022) 342, 346
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29. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • beauty
Found in books: Konig and Wiater (2022) 246; König and Wiater (2022) 246
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30. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • beauty • beauty, of protagonist
Found in books: Pinheiro et al (2012a) 98; Stephens and Winkler (1995) 312
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31. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • beauty, of protagonist • beauty, of protagonists • beauty, of protagonists, and violence, relationship between
Found in books: Pinheiro Bierl and Beck (2013) 9, 31; Pinheiro et al (2012a) 15
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32. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Beautiful • Beauty, beautiful • Sensible, beauty • beauty • beauty, of protagonists • beauty, of protagonists, Middle Platonists conception of
Found in books: Corrigan and Rasimus (2013) 315, 318, 319, 320, 321, 322, 324, 325, 326, 329, 330, 331, 332, 333, 334, 335, 357, 358, 359, 360, 361, 469, 470, 481, 509, 581; Dillon and Timotin (2015) 77, 78, 85; Fowler (2014) 201; Gerson and Wilberding (2022) 104, 196, 207, 246; Pinheiro Bierl and Beck (2013) 135, 137
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33. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • beauty • beauty of mathematics • intelligible beauty
Found in books: Dillon and Timotin (2015) 125; d, Hoine and Martijn (2017) 289
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34. None, None, nan (6th cent. CE - 6th cent. CE)
Tagged with subjects: • Beauty • beauty of mathematics • intelligible beauty
Found in books: Joosse (2021) 152; d, Hoine and Martijn (2017) 289
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35. None, None, nan
Tagged with subjects: • Chloe, beauty contest, judge of • beauty, of protagonist • beauty, of protagonists • beauty, of protagonists, Plato conception of
Found in books: Pinheiro Bierl and Beck (2013) 60; Pinheiro et al (2012a) 191
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