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Tiresias: The Ancient Mediterranean Religions Source Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):
subject book bibliographic info
black Jouanna (2012), Greek Medicine from Hippocrates to Galen, 230, 231, 232, 233, 234, 235, 236, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 249, 258, 335, 343
black, and golden, of face of anubis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 216
black, anthracinus Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 427, 567
black, ater Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 427
black, bile van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 141, 159
black, bile in women Jouanna (2012), Greek Medicine from Hippocrates to Galen, 243
black, bile, Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 118, 215, 272
black, bile, humours, four Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 290, 291, 292, 296, 297, 298
black, bucket Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 55, 60, 61, 62, 63, 64, 67
black, bulls Stuckenbruck (2007), 1 Enoch 91-108, 96, 97
black, c. c. Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 117
black, cleitus the Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 128, 129, 130, 131
black, clifton Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 37, 38, 46, 53, 269
black, clitus the Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 68
black, cloak of isis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 128
black, clouds of night, routed, cf. Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6
black, clouds of night, routed, ecstasies of supreme god Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 28, 335
black, clouds of night, routed, for priest Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 162
black, clouds of night, routed, gracious form Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 29
black, clouds of night, routed, one of pastophori has vision of god Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27
black, clouds of night, routed, secret rites of holy night Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 278
black, clouds of night, routed, vision of initiate with sacred objects Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27
black, clouds of night, routed, vision of osiris Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 342
black, clouds of night, routed, visions by night Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13
black, color Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 109, 133, 134, 135, 139
black, colors Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 12, 13, 15, 17, 18, 20, 21, 28, 29, 32, 35, 36, 64, 65, 76, 99, 100, 108, 110, 112, 113, 117, 118, 122, 123, 124, 125, 131, 132, 136, 141, 143, 144, 146, 152, 153, 156, 157, 158, 159
black, colour of animal victim Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 61, 62, 65, 81, 99, 101, 102, 103, 113, 133, 192
black, colour of animal victim, offerings coloured Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 109
black, d. Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 48
black, death Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 125
black, demeter of phigaleia Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 91
black, described as soteres, in histria, in the sea Jim (2022), Saviour Gods and Soteria in Ancient Greece, 90
black, devil Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 382
black, diseases Jouanna (2012), Greek Medicine from Hippocrates to Galen, 236
black, dynast, abgar, the Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 547, 548
black, egyptians/ethiopians Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 139, 209, 230, 382
black, euxinus pontus sea Baumann and Liotsakis (2022), Reading History in the Roman Empire, 39, 202, 206
black, feminism Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 14, 25, 96, 102
black, fiona c. Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 125, 131, 177
black, fringes, cloak of isis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 129
black, fringes, isis, cloak of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 129
black, fusca Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 131, 138, 142, 156, 212
black, garment, isis, cow as image of in procession, as gilded cow with Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 39
black, goddesses Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 110, 111, 222
black, hair color, brown or Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 101, 117, 121, 122, 123, 124
black, hecate Jim (2022), Saviour Gods and Soteria in Ancient Greece, 244
black, hecate, daimones, of Jim (2022), Saviour Gods and Soteria in Ancient Greece, 244
black, horse Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 178, 179, 180
black, isis, cloak of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 128
black, its knot, cloak of isis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 129
black, m. Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 104, 181
black, magic Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 361
black, magic, as explanation of curse tablets Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 307
black, niger Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 409, 410, 427
black, now golden, with dogs neck, he carries heralds staff and anubis, first in procession of gods, messenger of celestial and infernal beings, with face now palm-branch, ibid. Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 216
black, of face of anubis, golden and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 216
black, olbia, sea, curses from Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 171, 172
black, olbia, sea, law in Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 317
black, olbia, sea, shared citizenship with miletos Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 278
black, plutarch, on cleitus the Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 128, 129, 130, 131
black, ram skins for divinatory incubation, calchas, shrine at mt. drion, use of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 305, 314
black, sea Bernabe et al. (2013), Redefining Dionysos, 69
Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 108, 116, 130, 200, 201, 254
Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 644, 779
Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 42
Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 78, 130
Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 29, 143
Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 51, 54, 228, 229, 233, 243, 244, 247, 248, 251, 261, 301, 302, 310, 316
Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 54, 76, 89
Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 183, 187
Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 2, 3
Huttner (2013), Early Christianity in the Lycus Valley, 41, 136, 203, 335
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 48, 72, 121
Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 227, 367
Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 102, 142, 157, 161
Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 181, 187, 195, 235, 236, 284
Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 274
Parkins and Smith (1998), Trade, Traders and the Ancient City, 227
Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 25, 91, 178, 179
Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 119
Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 164, 173, 320, 443, 444, 446, 447, 448, 450, 452, 453, 455, 456, 461
Vlassopoulos (2021), Historicising Ancient Slavery, 64, 69, 91, 140
black, sea and central mediterranean, colonial models of foundation, in the Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 68, 159, 201
black, sea andgreece, metal trade, between Parkins and Smith (1998), Trade, Traders and the Ancient City, 64, 66, 67
black, sea area, identity, of the greeks in the Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 203, 204, 206, 208, 209, 210, 212, 214, 216, 217, 218, 219
black, sea area, indigenous populations, of the Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 210
black, sea expedition of pericles Parkins and Smith (1998), Trade, Traders and the Ancient City, 56, 57
black, sea novels Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 62
black, sea region, acropolis of pantikapaion Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 593, 594, 596
black, sea region, proseuche, prayer house, diaspora Levine (2005), The Ancient Synagogue, The First Thousand Years, 1, 143, 164, 418
black, sea trade, coins, in Parkins and Smith (1998), Trade, Traders and the Ancient City, 58, 59
black, sea trade, elites, and Parkins and Smith (1998), Trade, Traders and the Ancient City, 67
black, sea, achilles, in Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 302
black, sea, and expansion of roman empire, in Parkins and Smith (1998), Trade, Traders and the Ancient City, 61
black, sea, attic pottery in Parkins and Smith (1998), Trade, Traders and the Ancient City, 59, 61
black, sea, coins from Parkins and Smith (1998), Trade, Traders and the Ancient City, 58, 59
black, sea, colonisation Parkins and Smith (1998), Trade, Traders and the Ancient City, 54
black, sea, colonisation, of Parkins and Smith (1998), Trade, Traders and the Ancient City, 54
black, sea, grain trade Parkins and Smith (1998), Trade, Traders and the Ancient City, 54, 56, 57, 58, 59, 61, 123, 124, 125
black, sea, grain trade, athenian, with Parkins and Smith (1998), Trade, Traders and the Ancient City, 54, 56, 57, 58, 59, 61
black, sea, greeks, colonise Parkins and Smith (1998), Trade, Traders and the Ancient City, 54
black, sea, herakleia pontike Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 261
black, sea, landscape Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 23, 24, 25, 26, 27, 37, 38, 48, 49, 52, 53, 58, 67, 114, 115, 163, 165, 166, 168, 169, 170, 171, 172, 174, 176, 204, 214, 215, 216, 217, 232, 236, 237, 238, 241, 289, 294, 295, 299
black, sea, metal trade Parkins and Smith (1998), Trade, Traders and the Ancient City, 64, 66, 67
black, sea, metalwork, produced in Parkins and Smith (1998), Trade, Traders and the Ancient City, 66, 67
black, sea, pericles’ expedition Parkins and Smith (1998), Trade, Traders and the Ancient City, 56, 57
black, sea, petra on the Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 384
black, sea, pontus euxinus, see also euxine Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 5, 7, 145, 146, 259
black, sea, pottery, attic, in Parkins and Smith (1998), Trade, Traders and the Ancient City, 59, 61
black, sea, see also pontus euxinus Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 12, 20, 22, 28, 29, 30, 91
black, sea, slave trade Parkins and Smith (1998), Trade, Traders and the Ancient City, 67, 68
black, sea, slave trade, in Parkins and Smith (1998), Trade, Traders and the Ancient City, 67, 68
black, sea, tribute, as form of trade, in Parkins and Smith (1998), Trade, Traders and the Ancient City, 66, 67
black, slaves, popularity in athens of Isaac (2004), The invention of racism in classical antiquity, 176, 212
black, stars and half-moon on, isis, cloak of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 130
black, stars on, cloak of isis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 130
black, stone Gaifman (2012), Aniconism in Greek Antiquity, 110, 111, 112, 113, 114, 115, 116, 117, 118, 178
black, vita boy, antonii Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 100, 120, 121, 123
black, vulture, fowl, birds Rosenblum (2016), The Jewish Dietary Laws in the Ancient World, 11
black, with knot, isis, cloak of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 129
black, women Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 158
black, yellow Jouanna (2012), Greek Medicine from Hippocrates to Galen, 230, 233, 246, 335, 343
black/white, dichotomy Gruen (2011), Rethinking the Other in Antiquity, 203, 206
blackness Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 61, 62
Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 2, 16, 25, 30, 32, 99, 102, 110, 111, 116, 117, 190
blackness, anaxagoras, theory of snow's Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 155
blackness, ethiopians and Gruen (2011), Rethinking the Other in Antiquity, 202, 203
blackness, moral and physical Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 240, 241
blackness, slavery, dissociated from Gruen (2011), Rethinking the Other in Antiquity, 210, 211
blacks, as slaves Isaac (2004), The invention of racism in classical antiquity, 176, 212
blacks, bronzes, depicting Gruen (2011), Rethinking the Other in Antiquity, 211, 212, 213, 214, 215
blacks, head vases, depicting Gruen (2011), Rethinking the Other in Antiquity, 211, 212
blacks, in ancient literature Isaac (2004), The invention of racism in classical antiquity, 4, 80
blacks, terra-cotta masks, depicting Gruen (2011), Rethinking the Other in Antiquity, 211, 212
blacks, vase paintings, depicting Gruen (2011), Rethinking the Other in Antiquity, 212, 213
‘black, bedroom, box’, as Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 177
“black, ”, as ink, biography, bios Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 91, 159

List of validated texts:
16 validated results for "black"
1. Hebrew Bible, Song of Songs, 1.5-1.6 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • blackness, moral and physical • fusca, black • horse, black

 Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 240; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 138; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 179

sup>
1.5 שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלִָם כְּאָהֳלֵי קֵדָר כִּירִיעוֹת שְׁלֹמֹה׃ 1.6 אַל־תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת שֶׁשֱּׁזָפַתְנִי הַשָּׁמֶשׁ בְּנֵי אִמִּי נִחֲרוּ־בִי שָׂמֻנִי נֹטֵרָה אֶת־הַכְּרָמִים כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי׃'' None		sup>
1.5 ’I am black, but comely, O ye daughters of Jerusalem, As the tents of Kedar, As the curtains of Solomon. 1.6 Look not upon me, that I am swarthy, That the sun hath tanned me; My mother’s sons were incensed against me, They made me keeper of the vineyards; But mine own vineyard have I not kept.’'' None
2. Hesiod, Works And Days, 509-511 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Black Sea • Black Sea, landscape

 Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 229; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 27

sup>
509 πολλὰς δὲ δρῦς ὑψικόμους ἐλάτας τε παχείας'510 οὔρεος ἐν βήσσῃς πιλνᾷ χθονὶ πουλυβοτείρῃ 511 ἐμπίπτων, καὶ πᾶσα βοᾷ τότε νήριτος ὕλη. ' None		sup>
509 I think. You’ll be at ease until pale spring,'510 Nor will you gape at others – rather they’ll 511 Have need of you. Keep at your furrowing ' None
3. Homeric Hymns, To Demeter, 272 (8th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Athenian, black-figure vase-painting • Black Sea, landscape

 Found in books: Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 23; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 63

sup>
272 With ambrosia as though he were the kin'' None
4. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Black Sea • Black Sea (see also Pontus Euxinus) • Calchas, shrine at Mt. Drion, use of black ram skins for divinatory incubation • colour of animal victim, black • horse, black • lekythoi, ceramic, black-figure, with eidôla

 Found in books: Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 28; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 62; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 228, 244, 251; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 180; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 305; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 148; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 447
5. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Achilles, in Black Sea • Black Sea

 Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 233; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 302
6. Herodotus, Histories, 5.94 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Achilles, in Black Sea • Black Sea

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 302; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 91

sup>
5.94 οὕτω μὲν τοῦτο ἐπαύσθη. Ἱππίῃ δὲ ἐνθεῦτεν ἀπελαυνομένῳ ἐδίδου μὲν Ἀμύντης ὁ Μακεδόνων βασιλεὺς Ἀνθεμοῦντα, ἐδίδοσαν δὲ Θεσσαλοὶ Ἰωλκόν. ὁ δὲ τούτων μὲν οὐδέτερα αἱρέετο, ἀνεχώρεε δὲ ὀπίσω ἐς Σίγειον, τὸ εἷλε Πεισίστρατος αἰχμῇ παρὰ Μυτιληναίων, κρατήσας δὲ αὐτοῦ κατέστησε τύραννον εἶναι παῖδα τὸν ἑωυτοῦ νόθον Ἡγησίστρατον, γεγονότα ἐξ Ἀργείης γυναικός, ὃς οὐκ ἀμαχητὶ εἶχε τὰ παρέλαβε παρὰ Πεισιστράτου. ἐπολέμεον γὰρ ἔκ τε Ἀχιλληίου πόλιος ὁρμώμενοι καὶ Σιγείου ἐπὶ χρόνον συχνὸν Μυτιληναῖοί τε καὶ Ἀθηναῖοι, οἳ μὲν ἀπαιτέοντες τὴν χώρην, Ἀθηναῖοι δὲ οὔτε συγγινωσκόμενοι ἀποδεικνύντες τε λόγῳ οὐδὲν μᾶλλον Αἰολεῦσι μετεὸν τῆς Ἰλιάδος χώρης ἢ οὐ καὶ σφίσι καὶ τοῖσι ἄλλοισι, ὅσοι Ἑλλήνων συνεπρήξαντο Μενέλεῳ τὰς Ἑλένης ἁρπαγάς.'' None		sup>
5.94 His plan, then, came to nothing, and Hippias was forced to depart. Amyntas king of the Macedonians offered him Anthemus, and the Thessalians Iolcus, but he would have neither. He withdrew to Sigeum, which Pisistratus had taken at the spear's point from the Mytilenaeans and where he then established as tyrant Hegesistratus, his own bastard son by an Argive woman. Hegesistratus, however, could not keep what Pisistratus had given him without fighting, ,for there was constant war over a long period of time between the Athenians at Sigeum and the Mytilenaeans at Achilleum. The Mytilenaeans were demanding the place back, and the Athenians, bringing proof to show that the Aeolians had no more part or lot in the land of Ilium than they themselves and all the other Greeks who had aided Menelaus to avenge the rape of Helen, would not consent. "" None
7. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Black Sea • Black Sea,, metal trade • metal trade, between Black Sea andGreece • metalwork, produced in Black Sea • tribute, as form of trade, in Black Sea

 Found in books: Parkins and Smith (1998), Trade, Traders and the Ancient City, 66; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 25
8. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • bile, black • black

 Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 240; van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 159
9. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Black Sea

 Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 161; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 164
10. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Bulls, Black • horse, black

 Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 179; Stuckenbruck (2007), 1 Enoch 91-108, 96

89 And one of those four went to that white bull and instructed him in a secret, without his being terrified: he was born a bull and became a man, and built for himself a great vessel and dwelt thereon;,and three bulls dwelt with him in that vessel and they were covered in. And again I raised mine eyes towards heaven and saw a lofty roof, with seven water torrents thereon, and those torrents,flowed with much water into an enclosure. And I saw again, and behold fountains were opened on the surface of that great enclosure, and that water began to swell and rise upon the surface,,and I saw that enclosure till all its surface was covered with water. And the water, the darkness, and mist increased upon it; and as I looked at the height of that water, that water had risen above the height of that enclosure, and was streaming over that enclosure, and it stood upon the earth.,And all the cattle of that enclosure were gathered together until I saw how they sank and were",swallowed up and perished in that water. But that vessel floated on the water, while all the oxen and elephants and camels and asses sank to the bottom with all the animals, so that I could no longer see them, and they were not able to escape, (but) perished and sank into the depths. And again I saw in the vision till those water torrents were removed from that high roof, and the chasms,of the earth were leveled up and other abysses were opened. Then the water began to run down into these, till the earth became visible; but that vessel settled on the earth, and the darkness,retired and light appeared. But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them.,And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens; and among them was born a white bull. And they began to bite one another; but that white bull which was born amongst them begat a wild ass and a white bull with it, and the,wild asses multiplied. But that bull which was born from him begat a black wild boar and a white",sheep; and the former begat many boars, but that sheep begat twelve sheep. And when those twelve sheep had grown, they gave up one of them to the asses, and those asses again gave up that sheep to the wolves, and that sheep grew up among the wolves. And the Lord brought the eleven sheep to live with it and to pasture with it among the wolves: and they multiplied and became many flocks of sheep. And the wolves began to fear them, and they oppressed them until they destroyed their little ones, and they cast their young into a river of much water: but those sheep began to,cry aloud on account of their little ones, and to complain unto their Lord. And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them. And He called that sheep which had escaped the wolves, and spake with it concerning the wolves that it should,admonish them not to touch the sheep. And the sheep went to the wolves according to the word of the Lord, and another sheep met it and went with it, and the two went and entered together into the assembly of those wolves, and spake with them and admonished them not to touch the,sheep from henceforth. And thereupon I saw the wolves, and how they oppressed the sheep,exceedingly with all their power; and the sheep cried aloud. And the Lord came to the sheep and they began to smite those wolves: and the wolves began to make lamentation; but the sheep became",quiet and forthwith ceased to cry out. And I saw the sheep till they departed from amongst the wolves; but the eyes of the wolves were blinded, and those wolves departed in pursuit of the sheep,with all their power. And the Lord of the sheep went with them, as their leader, and all His sheep,followed Him: and his face was dazzling and glorious and terrible to behold. But the wolves",began to pursue those sheep till they reached a sea of water. And that sea was divided, and the water stood on this side and on that before their face, and their Lord led them and placed Himself between,them and the wolves. And as those wolves did not yet see the sheep, they proceeded into the midst of that sea, and the wolves followed the sheep, and those wolves ran after them into that sea.,And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered,those wolves. And I saw till all the wolves who pursued those sheep perished and were drowned.",But the sheep escaped from that water and went forth into a wilderness, where there was no water and no grass; and they began to open their eyes and to see; and I saw the Lord of the sheep,pasturing them and giving them water and grass, and that sheep going and leading them. And that,sheep ascended to the summit of that lofty rock, and the Lord of the sheep sent it to them. And after that I saw the Lord of the sheep who stood before them, and His appearance was great and,terrible and majestic, and all those sheep saw Him and were afraid before His face. And they all feared and trembled because of Him, and they cried to that sheep with them which was amongst,them: \' We are not able to stand before our Lord or to behold Him.\' And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander,from the way which he had showed them, but that sheep wot not thereof. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen,away. And when they saw it they feared and trembled at its presence, and desired to return to their,folds. And that sheep took other sheep with it, and came to those sheep which had fallen away, and began to slay them; and the sheep feared its presence, and thus that sheep brought back those,sheep that had fallen away, and they returned to their folds. And I saw in this vision till that sheep became a man and built a house for the Lord of the sheep, and placed all the sheep in that house.,And I saw till this sheep which had met that sheep which led them fell asleep: and I saw till all the great sheep perished and little ones arose in their place, and they came to a pasture, and,approached a stream of water. Then that sheep, their leader which had become a man, withdrew,from them and fell asleep, and all the sheep sought it and cried over it with a great crying. And I saw till they left off crying for that sheep and crossed that stream of water, and there arose the two sheep as leaders in the place of those which had led them and fallen asleep (lit. \' had fallen asleep and led,them \'). And I saw till the sheep came to a goodly place, and a pleasant and glorious land, and I saw till those sheep were satisfied; and that house stood amongst them in the pleasant land.,And sometimes their eyes were opened, and sometimes blinded, till another sheep arose and led them and brought them all back, and their eyes were opened.,And the dogs and the foxes and the wild boars began to devour those sheep till the Lord of the sheep raised up another sheep a ram from their",midst, which led them. And that ram began to butt on either side those dogs, foxes, and wild,boars till he had destroyed them all. And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself,unseemly. And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that",ram which had forsaken its glory. And it went to it and spake to it alone, and raised it to being a ram, and made it the prince and leader of the sheep; but during all these things those dogs,oppressed the sheep. And the first ram pursued that second ram, and that second ram arose and fled before it; and I saw till those dogs pulled,down the first ram. And that second ram arose",and led the little sheep. And those sheep grew and multiplied; but all the dogs, and foxes, and wild boars feared and fled before it, and that ram butted and killed the wild beasts, and those wild beasts had no longer any power among the,sheep and robbed them no more of ought. And that ram begat many sheep and fell asleep; and a little sheep became ram in its stead, and became prince and leader of those sheep.,And that house became great and broad, and it was built for those sheep: (and) a tower lofty and great was built on the house for the Lord of the sheep, and that house was low, but the tower was elevated and lofty, and the Lord of the sheep stood on that tower and they offered a full table before Him.,And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep,,but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from,the sheep, and brought it up to me, and caused it to dwell there. And many other sheep He sent to those sheep to testify unto them and lament over them. And after that I saw that when they forsook the house of the Lord and His tower they fell away entirely, and their eyes were blinded; and I saw the Lord of the sheep how He wrought much slaughter amongst them in their herds until,those sheep invited that slaughter and betrayed His place. And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild,beasts, and those wild beasts began to tear in pieces those sheep. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them,,into the hand of all the wild beasts. And I began to cry aloud with all my power, and to appeal to the Lord of the sheep, and to represent to Him in regard to the sheep that they were devoured,by all the wild beasts. But He remained unmoved, though He saw it, and rejoiced that they were devoured and swallowed and robbed, and left them to be devoured in the hand of all the beasts.,And He called seventy shepherds, and cast those sheep to them that they might pasture them, and He spake to the shepherds and their companions: \' Let each individual of you pasture the sheep,henceforward, and everything that I shall command you that do ye. And I will deliver them over unto you duly numbered, and tell you which of them are to be destroyed-and them destroy ye.\' And,He gave over unto them those sheep. And He called another and spake unto him: \' Observe and mark everything that the shepherds will do to those sheep; for they will destroy more of them than",I have commanded them. And every excess and the destruction which will be wrought through the shepherds, record (namely) how many they destroy according to my command, and how many according to their own caprice: record against every individual shepherd all the destruction he,effects. And read out before me by number how many they destroy, and how many they deliver over for destruction, that I may have this as a testimony against them, and know every deed of the shepherds, that I may comprehend and see what they do, whether or not they abide by my,command which I have commanded them. But they shall not know it, and thou shalt not declare it to them, nor admonish them, but only record against each individual all the destruction which,the shepherds effect each in his time and lay it all before me.\' And I saw till those shepherds pastured in their season, and they began to slay and to destroy more than they were bidden, and they delivered,those sheep into the hand of the lions. And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished,that house. And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house.,And the shepherds and their associates delivered over those sheep to all the wild beasts, to devour them, and each one of them received in his time a definite number: it was written by the other,in a book how many each one of them destroyed of them. And each one slew and destroyed many",more than was prescribed; and I began to weep and lament on account of those sheep. And thus in the vision I saw that one who wrote, how he wrote down every one that was destroyed by those shepherds, day by day, and carried up and laid down and showed actually the whole book to the Lord of the sheep-(even) everything that they had done, and all that each one of them had made,away with, and all that they had given over to destruction. And the book was read before the Lord of the sheep, and He took the book from his hand and read it and sealed it and laid it down.,And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that,house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure.,And as touching all this the eyes of those sheep were blinded so that they saw not, and (the eyes of) their shepherds likewise; and they delivered them in large numbers to their shepherds for,destruction, and they trampled the sheep with their feet and devoured them. And the Lord of the sheep remained unmoved till all the sheep were dispersed over the field and mingled with them (i.e. the,beasts), and they (i.e. the shepherds) did not save them out of the hand of the beasts. And this one who wrote the book carried it up, and showed it and read it before the Lord of the sheep, and implored Him on their account, and besought Him on their account as he showed Him all the doings,of the shepherds, and gave testimony before Him against all the shepherds. And he took the actual book and laid it down beside Him and departed.'' None
11. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • color, black • niger (black)

 Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 135; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 409
12. New Testament, Acts, 13.14-13.15 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Black, Clifton • proseuche (prayer house), Diaspora, Black Sea region

 Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 269; Levine (2005), The Ancient Synagogue, The First Thousand Years, 1, 418

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13.14 Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. 13.15 μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε.'' None		sup>
13.14 But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15 After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."'' None
13. Apuleius, The Golden Ass, 3.23, 4.13, 11.3 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Black Sea, landscape • Night, black clouds of, routed, ecstasies of supreme god • Night, black clouds of, routed, vision of Osiris • black-and-white costumes • colors, black

 Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 153; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 335, 342; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 171, 176; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 323

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11.3 In this way the divine majesty persuaded me in my sleep. Whereupon I went to the priest and declared all that I had seen. Then I fasted for ten days, according to the custom, and of my own free will I abstained longer than I had been commanded. And verily I did not repent of the pain I had gone through and of the charges I had undertaken. This was because the divine providence had seen to it that I gained much money in pleading of causes. Finally, after a few days, the great god Osiris appeared to me at night, not disguised in any other form, but in his own essence. He commanded me to be an advocate in the court, and not fear the slander and envy of ill persons who begrudged me by for the religion which I had attained by much labor. Moreover, he would not suffer that I should be any longer of the number of his priests, but he allotted me to one of the higher positions. And after he appointed me a place within the ancient temple, which had been erected in the time of Sulla, I executed my office in great joy and with a shaved head.'
11.3 When I had ended this prayer and discovered my complaints to the goddess, I happened to fall asleep. By and by appeared a divine and venerable face, worshipped even by the gods themselves. Then, little by little, I seemed to see the whole figure of her body, mounting out of the sea and standing before me. Wherefore I intend to describe her divine semblance, if the poverty of human speech will allow me, or if her divine power gives me eloquence to do so. First she had a great abundance of hair dispersed and scattered about her neck. On the crown of her head she bore many garlands interlaced with flowers. In the middle of her forehead was a compass like mirror, or resembling the light of the moon. In one of her hands she bore serpents, in the other, blades of grain. Her vestment was of fine silk of diverse colors, sometimes yellow, sometimes rosy, sometimes the color of flame. Her robe (which troubled my spirit sorely) was dark and obscure, and pleated in most subtle fashion at the skirts of her garments. Its fringe appeared comely. ' None
14. Strabo, Geography, 1.2.10, 1.2.39, 6.3.9
 Tagged with subjects: • Black Sea • Calchas, shrine at Mt. Drion, use of black ram skins for divinatory incubation • biography (bios), “black,” as ink • colour of animal victim, black

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 159; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 103; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 54, 228, 244, 248; Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 2; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 161; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 305, 314

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1.2.10 Being acquainted with Colchis, and the voyage of Jason to Aea, and also with the historical and fabulous relations concerning Circe and Medea, their enchantments and their various other points of resemblance, he feigns there was a relationship between them, notwithstanding the vast distance by which they were separated, the one dwelling in an inland creek of the Euxine, and the other in Italy, and both of them beyond the ocean. It is possible that Jason himself wandered as far as Italy, for traces of the Argonautic expedition are pointed out near the Ceraunian mountains, by the Adriatic, at the Posidonian Gulf, and the isles adjacent to Tyrrhenia. The Cyaneae, called by some the Symplegades, or Jostling Rocks, which render the passage through the Strait of Constantinople so difficult, also afforded matter to our poet. The actual existence of a place named Aea, stamped credibility upon his Aeaea; so did the Symplegades upon the Planctae, (the Jostling Rocks upon the Wandering Rocks) and the passage of Jason through the midst of them; in the same way Scylla and Charybdis accredited the passage of Ulysses past those rocks. In his time people absolutely regarded the Euxine as a kind of second ocean, and placed those who had crossed it in the same list with navigators who had passed the Pillars. It was looked upon as the largest of our seas, and was therefore par excellence styled the Sea, in the same way as Homer is called the Poet. In order therefore to be well received, it is probable he transferred the scenes from the Euxine to the ocean, so as not to stagger the general belief. And in my opinion those Solymi who possess the highest ridges of Taurus, lying between Lycia and Pisidia, and those who in their southern heights stand out most conspicuously to the dwellers on this side Taurus, and the inhabitants of the Euxine by a figure of speech, he describes as being beyond the ocean. For narrating the voyage of Ulysses in his ship, he says, But Neptune, traversing in his return From Ethiopia's sons, the mountain heights of Solyme, descried him from afar. Od. v. 282. It is probable he took his account of the one-eyed Cyclopae from Scythian history, for the Arimaspi, whom Aristaeus of Proconnesus describes in his Tales of the Arimaspi, are said to be distinguished by this peculiarity." "
1.2.39 If, however, the expedition to the Phasis, fitted out by Pelias, its return, and the conquest of several islands, have at the bottom any truth whatever, as all say they have, so also has the account of their wanderings, no less than those of Ulysses and Menelaus; monuments of the actual occurrence of which remain to this day elsewhere than in the writings of Homer. The city of Aea, close by the Phasis, is still pointed out. Aeetes is generally believed to have reigned in Colchis, the name is still common throughout the country, tales of the sorceress Medea are yet abroad, and the riches of the country in gold, silver, and iron, proclaim the motive of Jason's expedition, as well as of that which Phrixus had formerly undertaken. Traces both of one and the other still remain. Such is Phrixium, midway between Colchis and Iberia, and the Jasonia, or towns of Jason, which are everywhere met with in Armenia, Media, and the surrounding countries. Many are the witnesses to the reality of the expeditions of Jason and Phrixus at Sinope and its shore, at Propontis, at the Hellespont, and even at Lemnos. of Jason and his Colchian followers there are traces even as far as Crete, Italy, and the Adriatic. Callimachus himself alludes to it where he says, Aigleten Anaphe, Near to Laconian Thera. In the verses which commence, I sing how the heroes from Cytaean Aeeta, Return'd again to ancient Aemonia. And again concerning the Colchians, who, Ceasing to plough with oars the Illyrian Sea,Near to the tomb of fair Harmonia,Who was transform'd into a dragon's shape,Founded their city, which a Greek would callThe Town of Fugitives, but in their tongueIs Pola named. Some writers assert that Jason and his companions sailed high up the Ister, others say he sailed only so far as to be able to gain the Adriatic: the first statement results altogether from ignorance; the second, which supposes there is a second Ister having its source from the larger river of the same name, and discharging its waters into the Adriatic, is neither incredible nor even improbable." 6.3.9 From Barium to the Aufidus River, on which is the Emporium of the Canusitae is four hundred stadia and the voyage inland to Emporium is ninety. Near by is also Salapia, the seaport of the Argyrippini. For not far above the sea (in the plain, at all events) are situated two cities, Canusium and Argyrippa, which in earlier times were the largest of the Italiote cities, as is clear from the circuits of their walls. Now, however, Argyrippa is smaller; it was called Argos Hippium at first, then Argyrippa, and then by the present name Arpi. Both are said to have been founded by Diomedes. And as signs of the dominion of Diomedes in these regions are to be seen the Plain of Diomedes and many other things, among which are the old votive offerings in the sanctuary of Athene at Luceria — a place which likewise was in ancient times a city of the Daunii, but is now reduced — and, in the sea near by, two islands that are called the Islands of Diomedes, of which one is inhabited, while the other, it is said, is desert; on the latter, according to certain narrators of myths, Diomedes was caused to disappear, and his companions were changed to birds, and to this day, in fact, remain tame and live a sort of human life, not only in their orderly ways but also in their tameness towards honorable men and in their flight from wicked and knavish men. But I have already mentioned the stories constantly told among the Heneti about this hero and the rites which are observed in his honor. It is thought that Sipus also was founded by Diomedes, which is about one hundred and forty stadia distant from Salapia; at any rate it was named Sepius in Greek after the sepia that are cast ashore by the waves. Between Salapia and Sipus is a navigable river, and also a large lake that opens into the sea; and the merchandise from Sipus, particularly grain, is brought down on both. In Daunia, on a hill by the name of Drium, are to be seen two hero-temples: one, to Calchas, on the very summit, where those who consult the oracle sacrifice to his shade a black ram and sleep in the hide, and the other, to Podaleirius, down near the base of the hill, this sanctuary being about one hundred stadia distant from the sea; and from it flows a stream which is a cure-all for diseases of animals. In front of this gulf is a promontory, Garganum, which extends towards the east for a distance of three hundred stadia into the high sea; doubling the headland, one comes to a small town, Urium, and off the headland are to be seen the Islands of Diomedes. This whole country produces everything in great quantity, and is excellent for horses and sheep; but though the wool is softer than the Tarantine, it is not so glossy. And the country is well sheltered, because the plains lie in hollows. According to some, Diomedes even tried to cut a canal as far as the sea, but left behind both this and the rest of his undertakings only half-finished, because he was summoned home and there ended his life. This is one account of him; but there is also a second, that he stayed here till the end of his life; and a third, the aforesaid mythical account, which tells of his disappearance in the island; and as a fourth one might set down the account of the Heneti, for they too tell a mythical story of how he in some way came to his end in their country, and they call it his apotheosis.'" None
15. Vergil, Georgics, 3.354-3.362
 Tagged with subjects: • Black Sea

 Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 161; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 455

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3.354 sed iacet aggeribus niveis informis et alto 3.355 terra gelu late septemque adsurgit in ulnas. 3.356 Semper hiemps, semper spirantes frigora cauri. 3.357 Tum Sol pallentis haud umquam discutit umbras, 3.358 nec cum invectus equis altum petit aethera, nec cum 3.359 praecipitem Oceani rubro lavit aequore currum. 3.360 Concrescunt subitae currenti in flumine crustae 3.361 undaque iam tergo ferratos sustinet orbis, 3.362 puppibus illa prius, patulis nunc hospita plaustris;'' None		sup>
3.354 But I am caught by ravishing desire 3.355 Above the lone Parnassian steep; I love 3.356 To walk the heights, from whence no earlier track' "3.357 Slopes gently downward to Castalia's spring." '3.358 Now, awful Pales, strike a louder tone. 3.359 First, for the sheep soft pencotes I decree' "3.360 To browse in, till green summer's swift return;" '3.361 And that the hard earth under them with straw 3.362 And handfuls of the fern be littered deep,'' None
16. None, None, nan
 Tagged with subjects: • Black Sea

 Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 142, 157, 161; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 446, 447



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