|1. Hesiod, Works And Days, 61-63, 65-67, 70-75, 79-80, 94 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Charis • Charites • Charites (Graces), Hephaestus and • Hephaestus, Charites/Graces and • charis • mystery cults, Charites and
Found in books: Faraone (1999), Ancient Greek Love Magic, 98, 99; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 24, 188, 189, 206, 207
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
65 καὶ χάριν ἀμφιχέαι κεφαλῇ χρυσέην Ἀφροδίτην 66 καὶ πόθον ἀργαλέον καὶ γυιοβόρους μελεδώνας· 67 ἐν δὲ θέμεν κύνεόν τε νόον καὶ ἐπίκλοπον ἦθος
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·
79 τεῦξε Διὸς βουλῇσι βαρυκτύπου· ἐν δʼ ἄρα φωνὴν 80 θῆκε θεῶν κῆρυξ, ὀνόμηνε δὲ τήνδε γυναῖκα
94 ἀλλὰ γυνὴ χείρεσσι πίθου μέγα πῶμʼ ἀφελοῦσα ' None
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
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
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.
79 The likeness of a maid of modesty. 80 By grey-eyed Queen Athene was she dressed
94 Ignored Prometheus’ words not to receive ' None
|2. Hesiod, Theogony, 570-572, 574-575, 581-584, 588, 909 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Charites • charis
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 258; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, 242; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 24, 188, 206, 207
570 αὐτίκα δʼ ἀντὶ πυρὸς τεῦξεν κακὸν ἀνθρώποισιν·'571 γαίης γὰρ σύμπλασσε περικλυτὸς Ἀμφιγυήεις 572 παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς.
574 ἀργυφέη ἐσθῆτι· κατὰ κρῆθεν δὲ καλύπτρην 575 δαιδαλέην χείρεσσι κατέσχεθε, θαῦμα ἰδέσθαι·
581 τῇ δʼ ἐνὶ δαίδαλα πολλὰ τετεύχατο, θαῦμα ἰδέσθαι, 582 κνώδαλʼ, ὅσʼ ἤπειρος πολλὰ τρέφει ἠδὲ θάλασσα, 583 τῶν ὅ γε πόλλʼ ἐνέθηκε,—χάρις δʼ ἀπελάμπετο πολλή,— 584 θαυμάσια, ζῴοισιν ἐοικότα φωνήεσσιν.
588 θαῦμα δʼ ἔχʼ ἀθανάτους τε θεοὺς θνητούς τʼ ἀνθρώπους,
909 Ἀγλαΐην τε καὶ Εὐφροσύνην Θαλίην τʼ ἐρατεινήν· ' None
570 The child of Ocean, and their progeny'571 Were mighty Atlas, fine Menoetiu 572 And clever, treacherous Prometheus,
574 A torment from the very first, for he 575 Married the maid whom Zeus had formed. But Zeu
581 In holding up wide Heaven, forced to stand 582 Upon the borders of this earthly land 583 Before the clear-voiced daughters of the West, 584 A task assigned at wise Zeus’s behest.
588 A long-winged eagle which began to tear
909 Had Zeus not quickly seen it: mightily ' None
|3. Homer, Iliad, 1.37-1.42, 5.338, 18.382 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Acropolis, Athens, Charites and Eros, cults of • Aphrodite, Charites/Graces and • Aristotle, on charis • Athens, Charites, cult of • Charis • Charites • Charites (Graces), Aphrodite and • Charites (Graces), Athens and cult of • Charites (Graces), Dionysus and • Charites (Graces), Paros, cult of the Graces on • Charites (Graces), the dead, associated with • Dionysus, Charites/Graces and • charis • charis, Aristotle on • charis, as human-god relationship • prayers, and charis • sacrifices, and charis • temples, and charis • votives, Charites and Eros, votive relief of, from Acropolis, Athens
Found in books: Bernabe et al. (2013), Redefining Dionysos, 267; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 14; Peels (2016), Hosios: A Semantic Study of Greek Piety, 52; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 261; Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 47
1.37 κλῦθί μευ ἀργυρότοξʼ, ὃς Χρύσην ἀμφιβέβηκας 1.38 Κίλλάν τε ζαθέην Τενέδοιό τε ἶφι ἀνάσσεις, 1.39 Σμινθεῦ εἴ ποτέ τοι χαρίεντʼ ἐπὶ νηὸν ἔρεψα, 1.40 ἢ εἰ δή ποτέ τοι κατὰ πίονα μηρίʼ ἔκηα 1.41 ταύρων ἠδʼ αἰγῶν, τὸ δέ μοι κρήηνον ἐέλδωρ· 1.42 τίσειαν Δαναοὶ ἐμὰ δάκρυα σοῖσι βέλεσσιν.
5.338 ἀμβροσίου διὰ πέπλου, ὅν οἱ Χάριτες κάμον αὐταί,
18.382 τὴν δὲ ἴδε προμολοῦσα Χάρις λιπαροκρήδεμνος'' None
1.37 to the lord Apollo, whom fair-haired Leto bore:Hear me, god of the silver bow, who stand over Chryse and holy Cilla, and rule mightily over Tenedos, Sminthian god, if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats, 1.40 fulfill this prayer for me: let the Danaans pay for my tears by your arrows So he spoke in prayer, and Phoebus Apollo heard him. Down from the peaks of Olympus he strode, angered at heart, bearing on his shoulders his bow and covered quiver.
5.338 then the son of great-souled Tydeus thrust with his sharp spear and leapt upon her, and wounded the surface of her delicate hand, and forthwith through the ambrosial raiment that the Graces themselves had wrought for her the spear pierced the flesh upon the wrist above the palm and forth flowed the immortal blood of the goddess,
18.382 And while he laboured thereat with cunning skill, meanwhile there drew nigh to him the goddess, silver-footed Thetis. And Charis of the gleaming veil came forward and marked her—fair Charis, whom the famed god of the two strong arms had wedded. And she clasped her by the hand, and spake, and addressed her: '' None
|4. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Charites • Theophrastus, on charis • charis • charis, Theophrastus on • charis, meanings of • sacrifices, and charis • statues, charis of
Found in books: Bernabe et al. (2013), Redefining Dionysos, 267; Faraone (1999), Ancient Greek Love Magic, 99; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 74; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 256; Satlow (2013), The Gift in Antiquity, 165; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 195, 196
|5. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • Acropolis, Athens, Charites and Eros, cults of • Aphrodite, Charites/Graces and • Artemis, Charites/Graces and • Athens, Charites, cult of • Charis • Charites • Charites (Graces), Aphrodite and • Charites (Graces), Artemis and • Charites (Graces), Athens and cult of • Charites (Graces), Dionysus and • Charites (Graces), Paros, cult of the Graces on • Charites (Graces), the dead, associated with • Dionysus, Charites/Graces and • votives, Charites and Eros, votive relief of, from Acropolis, Athens
Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 164; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 197, 261
|6. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Charis • charis • statues, charis of
Found in books: Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 53, 54, 55; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 196, 284
|7. Euripides, Electra, 558-561 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • charis • statues, charis of
Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 256; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 197, 206
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
|8. Euripides, Hecuba, 558-561 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • charis • statues, charis of
Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 256; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 197, 206
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
|9. Euripides, Suppliant Women, 1194-1202 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Charites • charis
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 252; Fletcher (2012), Performing Oaths in Classical Greek Drama, 125
1194 ἢν δ' ὅρκον ἐκλιπόντες ἔλθωσιν, πάλιν"1195 κακῶς ὀλέσθαι πρόστρεπ' ̓Αργείων χθόνα." "1196 ἐν ᾧ δὲ τέμνειν σφάγια χρή ς', ἄκουέ μου." '1197 ἔστιν τρίπους σοι χαλκόπους ἔσω δόμων,' "1198 ὃν ̓Ιλίου ποτ' ἐξαναστήσας βάθρα" "1199 σπουδὴν ἐπ' ἄλλην ̔Ηρακλῆς ὁρμώμενος" "1200 στῆσαί ς' ἐφεῖτο Πυθικὴν πρὸς ἐσχάραν." '1201 ἐν τῷδε λαιμοὺς τρεῖς τριῶν μήλων τεμὼν 1202 ἔγγραψον ὅρκους τρίποδος ἐν κοίλῳ κύτει,' "" None
1194 to take the oath for the whole realm of Argos. And this shall be the form thereof: We Argives swear we never will against this land lead on our mail-clad troops to war, and, if others come, we will repel them. But if they violate their oath and come against the city, pray'1195 that the land of Argos may be miserably destroyed. 1196 Now hearken while I tell thee where thou must slay the victims. Thou hast within thy halls a tripod with brazen feet, which Heracles, in days gone by, after he had o’erthrown the foundations of Ilium and was starting on another enterprise, 1200 enjoined thee to set up at the Pythian shrine. O’er it cut the throats of three sheep; then grave within the tripod’s hollow belly the oath; this done, deliver it to the god who watches over Delphi to keep, a witness and memorial unto Hellas of the oath. ' None
|10. Herodotus, Histories, 1.91, 2.50 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Acropolis, Athens, Charites and Eros, cults of • Aphrodite, Charites/Graces and • Apollo, Charites/Graces, attended by • Artemis, Charites/Graces and • Athens, Charites, cult of • Charis • Charites • Charites (Graces), Aphrodite and • Charites (Graces), Apollo and • Charites (Graces), Artemis and • Charites (Graces), Athens and cult of • Charites (Graces), Dionysus and • Charites (Graces), Greek names for • Charites (Graces), Hephaestus and • Charites (Graces), Hera and • Charites (Graces), Hestia and • Charites (Graces), Paros, cult of the Graces on • Charites (Graces), the dead, associated with • Dionysus, Charites/Graces and • Hephaestus, Charites/Graces and • Hera, Charites/Graces and • mystery cults, Charites and • votives, Charites and Eros, votive relief of, from Acropolis, Athens
Found in books: Mikalson (2003), Herodotus and Religion in the Persian Wars, 162, 167, 171; Peels (2016), Hosios: A Semantic Study of Greek Piety, 53; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 6, 41, 122, 178, 237, 261
1.91 ἀπικομένοισι δὲ τοῖσι Λυδοῖσι καὶ λέγουσι τὰ ἐντεταλμένα τὴν Πυθίην λέγεται εἰπεῖν τάδε. “τὴν πεπρωμένην μοῖραν ἀδύνατα ἐστὶ ἀποφυγεῖν καὶ θεῷ· Κροῖσος δὲ πέμπτου γονέος ἁμαρτάδα ἐξέπλησε, ὃς ἐὼν δορυφόρος Ἡρακλειδέων, δόλῳ γυναικηίῳ ἐπισπόμενος ἐφόνευσε τὸν δεσπότεα καὶ ἔσχε τὴν ἐκείνου τιμὴν οὐδέν οἱ προσήκουσαν. προθυμεομένου δὲ Λοξίεω ὅκως ἂν κατὰ τοὺς παῖδας τοῦ Κροίσου γένοιτο τὸ Σαρδίων πάθος καὶ μὴ κατʼ αὐτὸν Κροῖσον, οὐκ οἷόν τε ἐγίνετο παραγαγεῖν μοίρας. ὅσον δὲ ἐνέδωκαν αὗται, ἤνυσέ τε καὶ ἐχαρίσατό οἱ· τρία γὰρ ἔτεα ἐπανεβάλετο τὴν Σαρδίων ἅλωσιν, καὶ τοῦτο ἐπιστάσθω Κροῖσος ὡς ὕστερον τοῖσι ἔτεσι τούτοισι ἁλοὺς τῆς πεπρωμένης. δευτέρα δὲ τούτων καιομένῳ αὐτῷ ἐπήρκεσε. κατὰ δὲ τὸ μαντήιον τὸ γενόμενον οὐκ ὀρθῶς Κροῖσος μέμφεται. προηγόρευε γὰρ οἱ Λοξίης, ἢν στρατεύηται ἐπὶ Πέρσας, μεγάλην ἀρχὴν αὐτὸν καταλύσειν. τὸν δὲ πρὸς ταῦτα χρῆν εὖ μέλλοντα βουλεύεσθαι ἐπειρέσθαι πέμψαντα κότερα τὴν ἑωυτοῦ ἢ τὴν Κύρου λέγοι ἀρχήν. οὐ συλλαβὼν δὲ τὸ ῥηθὲν οὐδʼ ἐπανειρόμενος ἑωυτὸν αἴτιον ἀποφαινέτω· τῷ καὶ τὸ τελευταῖον χρηστηριαζομένῳ εἶπε Λοξίης περὶ ἡμιόνου, οὐδὲ τοῦτο συνέλαβε. ἦν γὰρ δὴ ὁ Κῦρος οὗτος ἡμίονος· ἐκ γὰρ δυῶν οὐκ ὁμοεθνέων ἐγεγόνεε, μητρὸς ἀμείνονος, πατρὸς δὲ ὑποδεεστέρου· ἣ μὲν γὰρ ἦν Μηδὶς καὶ Ἀστυάγεος θυγάτηρ τοῦ Μήδων βασιλέος, ὁ δὲ Πέρσης τε ἦν καὶ ἀρχόμενος ὑπʼ ἐκείνοισι καὶ ἔνερθε ἐὼν τοῖσι ἅπασι δεσποίνῃ τῇ ἑωυτοῦ συνοίκεε.” ταῦτα μὲν ἡ Πυθίη ὑπεκρίνατο τοῖσι Λυδοῖσι, οἳ δὲ ἀνήνεικαν ἐς Σάρδις καὶ ἀπήγγειλαν Κροίσῳ. ὁ δὲ ἀκούσας συνέγνω ἑωυτοῦ εἶναι τὴν ἁμαρτάδα καὶ οὐ τοῦ θεοῦ. κατὰ μὲν δὴ τὴν Κροίσου τε ἀρχὴν καὶ Ἰωνίης τὴν πρώτην καταστροφὴν ἔσχε οὕτω.
2.50 σχεδὸν δὲ καὶ πάντων τὰ οὐνόματα τῶν θεῶν ἐξ Αἰγύπτου ἐλήλυθε ἐς τὴν Ἑλλάδα. διότι μὲν γὰρ ἐκ τῶν βαρβάρων ἥκει, πυνθανόμενος οὕτω εὑρίσκω ἐόν· δοκέω δʼ ὦν μάλιστα ἀπʼ Αἰγύπτου ἀπῖχθαι. ὅτι γὰρ δὴ μὴ Ποσειδέωνος καὶ Διοσκούρων, ὡς καὶ πρότερόν μοι ταῦτα εἴρηται, καὶ Ἥρης καὶ Ἱστίης καὶ Θέμιος καὶ Χαρίτων καὶ Νηρηίδων, τῶν ἄλλων θεῶν Αἰγυπτίοισι αἰεί κοτε τὰ οὐνόματα ἐστὶ ἐν τῇ χώρῃ. λέγω δὲ τὰ λέγουσι αὐτοὶ Αἰγύπτιοι. τῶν δὲ οὔ φασι θεῶν γινώσκειν τὰ οὐνόματα, οὗτοι δέ μοι δοκέουσι ὑπὸ Πελασγῶν ὀνομασθῆναι, πλὴν Ποσειδέωνος· τοῦτον δὲ τὸν θεὸν παρὰ Λιβύων ἐπύθοντο· οὐδαμοὶ γὰρ ἀπʼ ἀρχῆς Ποσειδέωνος οὔνομα ἔκτηνται εἰ μὴ Λίβυες καὶ τιμῶσι τὸν θεὸν τοῦτον αἰεί. νομίζουσι δʼ ὦν Αἰγύπτιοι οὐδʼ ἥρωσι οὐδέν.'' None
1.91 When the Lydians came, and spoke as they had been instructed, the priestess (it is said) made the following reply. “No one may escape his lot, not even a god. Croesus has paid for the sin of his ancestor of the fifth generation before, who was led by the guile of a woman to kill his master, though he was one of the guard of the Heraclidae, and who took to himself the royal state of that master, to which he had no right. ,And it was the wish of Loxias that the evil lot of Sardis fall in the lifetime of Croesus' sons, not in his own; but he could not deflect the Fates. ,Yet as far as they gave in, he did accomplish his wish and favor Croesus: for he delayed the taking of Sardis for three years. And let Croesus know this: that although he is now taken, it is by so many years later than the destined hour. And further, Loxias saved Croesus from burning. ,But as to the oracle that was given to him, Croesus is wrong to complain concerning it. For Loxias declared to him that if he led an army against the Persians, he would destroy a great empire. Therefore he ought, if he had wanted to plan well, to have sent and asked whether the god spoke of Croesus' or of Cyrus' empire. But he did not understood what was spoken, or make further inquiry: for which now let him blame himself. ,When he asked that last question of the oracle and Loxias gave him that answer concerning the mule, even that Croesus did not understand. For that mule was in fact Cyrus, who was the son of two parents not of the same people, of whom the mother was better and the father inferior: ,for she was a Mede and the daughter of Astyages king of the Medes; but he was a Persian and a subject of the Medes and although in all respects her inferior he married this lady of his.” This was the answer of the priestess to the Lydians. They carried it to Sardis and told Croesus, and when he heard it, he confessed that the sin was not the god's, but his. And this is the story of Croesus' rule, and of the first overthrow of Ionia . " 2.50 In fact, the names of nearly all the gods came to Hellas from Egypt . For I am convinced by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt . ,Except the names of Poseidon and the Dioscuri, as I have already said, and Hera, and Hestia, and Themis, and the Graces, and the Nereids, the names of all the gods have always existed in Egypt . I only say what the Egyptians themselves say. The gods whose names they say they do not know were, as I think, named by the Pelasgians, except Poseidon, the knowledge of whom they learned from the Libyans. ,Alone of all nations the Libyans have had among them the name of Poseidon from the beginning, and they have always honored this god. The Egyptians, however, are not accustomed to pay any honors to heroes. '" None
|11. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Epicurus, on charis • Theophrastus, on charis • charis • charis, Theophrastus on • charis, as human-god relationship • prayers, and charis • proper respect for gods, and charis • religious correctness, and charis • sacrifices, and charis • service to gods', and charis
Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 30, 43, 55, 56, 171, 178; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 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|
|12. Sophocles, Ajax, 522 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Charis • charis
Found in books: Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 159; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 31
522 So remember me, too. A true man should cherish remembrance, if anywhere he takes some pleasure. It is kindness that always begets kindness. But whoever lets the memory of benefits seep from him, he can no longer be a noble man. Choru'' None
|13. Xenophon, Memoirs, 1.1.20, 1.3.3, 2.2.13, 4.3.16 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, on charis • Epicurus, on charis • Theophrastus, on charis • Theopompus, and charis • charis • charis, Aristotle on • charis, Theophrastus on • charis, and sound thinking • charis, as human-god relationship • charis, from dedications • charis, from statues of gods • charis, to parents • dances, and charis of gods • festivals, and charis • honouring the gods, and charis • parents, and charis • prayers, and charis • proper respect for gods, and charis • religious correctness, and charis • sacrifices, and charis • service to gods', and charis • sound thinking, and charis • statues of gods, and charis • wealth, and charis
Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 36, 56, 62, 64, 154, 163, 174, 178, 179; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 35, 36, 40
1.1.20 θαυμάζω οὖν ὅπως ποτὲ ἐπείσθησαν Ἀθηναῖοι Σωκράτην περὶ θεοὺς μὴ σωφρονεῖν, τὸν ἀσεβὲς μὲν οὐδέν ποτε περὶ τοὺς θεοὺς οὔτʼ εἰπόντα οὔτε πράξαντα, τοιαῦτα δὲ καὶ λέγοντα καὶ πράττοντα περὶ θεῶν οἷά τις ἂν καὶ λέγων καὶ πράττων εἴη τε καὶ νομίζοιτο εὐσεβέστατος.
1.3.3 θυσίας δὲ θύων μικρὰς ἀπὸ μικρῶν οὐδὲν ἡγεῖτο μειοῦσθαι τῶν ἀπὸ πολλῶν καὶ μεγάλων πολλὰ καὶ μεγάλα θυόντων. οὔτε γὰρ τοῖς θεοῖς ἔφη καλῶς ἔχειν, εἰ ταῖς μεγάλαις θυσίαις μᾶλλον ἢ ταῖς μικραῖς ἔχαιρον· πολλάκις γὰρ ἂν αὐτοῖς τὰ παρὰ τῶν πονηρῶν μᾶλλον ἢ τὰ παρὰ τῶν χρηστῶν εἶναι κεχαρισμένα· οὔτʼ ἂν τοῖς ἀνθρώποις ἄξιον εἶναι ζῆν, εἰ τὰ παρὰ τῶν πονηρῶν μᾶλλον ἦν κεχαρισμένα τοῖς θεοῖς ἢ τὰ παρὰ τῶν χρηστῶν· ἀλλʼ ἐνόμιζε τοὺς θεοὺς ταῖς παρὰ τῶν εὐσεβεστάτων τιμαῖς μάλιστα χαίρειν. ἐπαινέτης δʼ ἦν καὶ τοῦ ἔπους τούτου· καδδύναμιν δʼ ἔρδειν ἱέρʼ ἀθανάτοισι θεοῖσι, Hes. WD 336 καὶ πρὸς φίλους δὲ καὶ ξένους καὶ πρὸς τὴν ἄλλην δίαιταν καλὴν ἔφη παραίνεσιν εἶναι τὴν καδδύναμιν δʼ ἔρδειν.
2.2.13 ἔγωγε, ἔφη. εἶτα τούτων μὲν ἐπιμελεῖσθαι παρεσκεύασαι, τὴν δὲ μητέρα τὴν πάντων μάλιστά σε φιλοῦσαν οὐκ οἴει δεῖν θεραπεύειν; οὐκ οἶσθʼ ὅτι καὶ ἡ πόλις ἄλλης μὲν ἀχαριστίας οὐδεμιᾶς ἐπιμελεῖται οὐδὲ δικάζει, ἀλλὰ περιορᾷ τοὺς εὖ πεπονθότας χάριν οὐκ ἀποδόντας, ἐὰν δέ τις γονέας μὴ θεραπεύῃ, τούτῳ δίκην τε ἐπιτίθησι καὶ ἀποδοκιμάζουσα οὐκ ἐᾷ ἄρχειν τοῦτον, ὡς οὔτε ἂν τὰ ἱερὰ εὐσεβῶς θυόμενα ὑπὲρ τῆς πόλεως τούτου θύοντος οὔτε ἄλλο καλῶς καὶ δικαίως οὐδὲν ἂν τούτου πράξαντος; καὶ νὴ Δία ἐάν τις τῶν γονέων τελευτησάντων τοὺς τάφους μὴ κοσμῇ, καὶ τοῦτο ἐξετάζει ἡ πόλις ἐν ταῖς τῶν ἀρχόντων δοκιμασίαις.
4.3.16 ἀλλὰ μὴ τοῦτο ἀθύμει, ἔφη, ὦ Εὐθύδημε· ὁρᾷς γὰρ ὅτι ὁ ἐν Δελφοῖς θεός, ὅταν τις αὐτὸν ἐπερωτᾷ πῶς ἂν τοῖς θεοῖς χαρίζοιτο, ἀποκρίνεται· νόμῳ πόλεως· νόμος δὲ δήπου πανταχοῦ ἐστι κατὰ δύναμιν ἱεροῖς θεοὺς ἀρέσκεσθαι. πῶς οὖν ἄν τις κάλλιον καὶ εὐσεβέστερον τιμῴη θεοὺς ἤ, ὡς αὐτοὶ κελεύουσιν, οὕτω ποιῶν;'' None
1.1.20 I wonder, then, how the Athenians can have been persuaded that Socrates was a freethinker, when he never said or did anything contrary to sound religion, and his utterances about the gods and his behaviour towards them were the words and actions of a man who is truly religious and deserves to be thought so.
1.3.3 Though his sacrifices were humble, according to his means, he thought himself not a whit inferior to those who made frequent and magnificent sacrifices out of great possessions. The gods (he said) could not well delight more in great offerings than in small — for in that case must the gifts of the wicked often have found more favour in their sight than the gifts of the upright — and man would not find life worth having, if the gifts of the wicked were received with more favour by the gods than the gifts of the upright. No, the greater the piety of the giver, the greater (he thought) was the delight of the gods in the gift. He would quote with approval the line: According to thy power render sacrifice to the immortal gods, Hes. WD 336 and he would add that in our treatment of friends and strangers, and in all our behaviour, it is a noble principle to render according to our power.
2.2.13 And yet, when you are resolved to cultivate these, you don’t think courtesy is due to your mother, who loves you more than all? Don’t you know that even the state ignores all other forms of ingratitude and pronounces no judgment on them, Cyropaedia I. ii. 7. caring nothing if the recipient of a favour neglects to thank his benefactor, but inflicts penalties on the man who is discourteous to his parents and rejects him as unworthy of office, holding that it would be a sin for him to offer sacrifices on behalf of the state and that he is unlikely to do anything else honourably and rightly? Aye, and if one fail to honour his parents’ graves, the state inquires into that too, when it examines the candidates for office.
4.3.16 Nay, be not down-hearted, Euthydemus; for you know that to the inquiry, How am I to please the gods? the Delphic god replies, Follow the custom of the state ; and everywhere, I suppose, it is the custom that men propitiate the gods with sacrifices according to their power. How then can a man honour the gods more excellently and more devoutly than by doing as they themselves ordain? '' None
|14. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • charis
Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 297; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 253
|15. Apuleius, The Golden Ass, 4.27.8, 6.29.3, 6.29.5, 6.31, 8.9, 8.11, 8.14, 9.39.2, 11.15 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Charite • Charite, gender transformation • dream, Charite, of • dream, Charites dead husband, of • marriage, Charite and Tlepolemus
Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 106, 132, 153, 177; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 81, 110, 115, 127, 137, 158, 163, 196; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 114, 117, 283; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 67, 242, 244
11.15 “O my friend Lucius, after the enduring so many labors and escaping so many tempests of fortune, you have at length come to the port and haven of rest and mercy. Your noble linage, your dignity, your education, or any thing else did not avail you. But you have endured so many servile pleasures due to the folly of youth. Thusly you have had an unpleasant reward for your excessive curiosity. But however the blindness of Fortune has tormented you in various dangers, so it is now that, unbeknownst to her, you have come to this present felicity. Let Fortune go and fume with fury in another place. Let her find some other matter on which to execute her cruelty. Fortune has no power against those who serve and honor our goddess. What good did it do her that you endured thieves, savage beasts, great servitude, dangerous waits, long journeys, and fear of death every day? Know that now you are safe and under the protection of her who, by her clear light, brightens the other gods. Wherefore rejoice and take a countece appropriate to your white garment. Follow the parade of this devout and honorable procession so that those who do not worship the goddess may see and acknowledge their error. Behold Lucius, you are delivered from so great miseries by the providence of the goddess Isis. Rejoice therefore and triumph in the victory over fortune. And so that you may live more safe and sure, make yourself one of this holy order. Dedicate your mind to our religion and take upon yourself the voluntary yoke of ministry. And when you begin to serve and honor the goddess, then you shall feel the fruit of your liberty.”' ' None
|16. Pausanias, Description of Greece, 2.17.4, 5.14.10 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Charites • Charites (Graces), Hera and • Hera, Charites/Graces and
Found in books: Bernabe et al. (2013), Redefining Dionysos, 286; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 118, 155; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 41
2.17.4 τὸ δὲ ἄγαλμα τῆς Ἥρας ἐπὶ θρόνου κάθηται μεγέθει μέγα, χρυσοῦ μὲν καὶ ἐλέφαντος, Πολυκλείτου δὲ ἔργον· ἔπεστι δέ οἱ στέφανος Χάριτας ἔχων καὶ Ὥρας ἐπειργασμένας, καὶ τῶν χειρῶν τῇ μὲν καρπὸν φέρει ῥοιᾶς, τῇ δὲ σκῆπτρον. τὰ μὲν οὖν ἐς τὴν ῥοιὰν—ἀπορρητότερος γάρ ἐστιν ὁ λόγος—ἀφείσθω μοι· κόκκυγα δὲ ἐπὶ τῷ σκήπτρῳ καθῆσθαί φασι λέγοντες τὸν Δία, ὅτε ἤρα παρθένου τῆς Ἥρας, ἐς τοῦτον τὸν ὄρνιθα ἀλλαγῆναι, τὴν δὲ ἅτε παίγνιον θηρᾶσαι. τοῦτον τὸν λόγον καὶ ὅσα ἐοικότα εἴρηται περὶ θεῶν οὐκ ἀποδεχόμενος γράφω, γράφω δὲ οὐδὲν ἧσσον.
5.14.10 ἐπὶ δὲ τῷ Γαίῳ καλουμένῳ, βωμός ἐστιν ἐπʼ αὐτῷ Γῆς, τέφρας καὶ οὗτος· τὰ δὲ ἔτι ἀρχαιότερα καὶ μαντεῖον τῆς Γῆς αὐτόθι εἶναι λέγουσιν. ἐπὶ δὲ τοῦ ὀνομαζομένου Στομίου Θέμιδι ὁ βωμὸς πεποίηται. τοῦ δὲ Καταιβάτου Διὸς προβέβληται μὲν πανταχόθεν πρὸ τοῦ βωμοῦ φράγμα, ἔστι δὲ πρὸς τῷ βωμῷ τῷ ἀπὸ τῆς τέφρας τῷ μεγάλῳ. μεμνήσθω δέ τις οὐ κατὰ στοῖχον τῆς ἱδρύσεως ἀριθμουμένους τοὺς βωμούς, τῇ δὲ τάξει τῇ Ἠλείων ἐς τὰς θυσίας συμπερινοστοῦντα ἡμῖν τὸν λόγον. πρὸς δὲ τῷ τεμένει τοῦ Πέλοπος Διονύσου μὲν καὶ Χαρίτων ἐν κοινῷ, μεταξὺ δὲ αὐτῶν Μουσῶν καὶ ἐφεξῆς τούτων Νυμφῶν ἐστι βωμός.'' None
2.17.4 The statue of Hera is seated on a throne; it is huge, made of gold and ivory, and is a work of Polycleitus. She is wearing a crown with Graces and Seasons worked upon it, and in one hand she carries a pomegranate and in the other a sceptre. About the pomegranate I must say nothing, for its story is somewhat of a holy mystery. The presence of a cuckoo seated on the sceptre they explain by the story that when Zeus was in love with Hera in her maidenhood he changed himself into this bird, and she caught it to be her pet. This tale and similar legends about the gods I relate without believing them, but I relate them nevertheless.
5.14.10 On what is called the Gaeum (sanctuary of Earth) is an altar of Earth; it too is of ashes. In more ancient days they say that there was an oracle also of Earth in this place. On what is called the Stomium (Mouth) the altar to Themis has been built. All round the altar of Zeus Descender runs a fence; this altar is near the great altar made of the ashes. The reader must remember that the altars have not been enumerated in the order in which they stand, but the order followed by my narrative is that followed by the Eleans in their sacrifices. By the sacred enclosure of Pelops is an altar of Dionysus and the Graces in common; between them is an altar of the Muses, and next to these an altar of the Nymphs. '' None
|17. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Charite
Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 177; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 163
|18. Epigraphy, Ig Ii2, 682
Tagged with subjects: • charis • charites
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 39; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 257
682 Decree 1 . . . letter traces . . . he besieged the . . . that were in the alliance of the enemy; and Thymochares his son, the father of Phaidros, when elected (5) general in charge of the fleet (epi to nautikon) by the People sailed on the ships which the People erased he sent them with them to Asia, and he joined in the fighting of the war in Cyprus and captured Hagnon of Teos and the ships that were with him; and in the archonship of Praxiboulos (315/4), (10) when Glauketes had captured Kythnos and had brought down the ships from there, he (Thymochares) captured the city and Glauketes himself and the ships with him, and made it safe for those sailing the sea; and when Kassandros was besieging Oreos and he (Thymochares) was despatched as (15) general in charge of the ships of the city, he obtained through negotiation (pareitēsato) for those sailing on the ships that the Athenians alone of the allies were free from the works to do with the siege; and Phaidros himself has continued to have the same (20) preference (hairesin) as his ancestors, presenting himself as worthy of the good will of the People; and in the archonship of Nikias (296/5) when he was elected by the People twice general in charge of equipment (epi tēn paraskeuēn) he managed everything which was required well and with love of honour (philotimōs); and when he was elected (general) in charge of the countryside (epi tēn chōran) (25) several times, and being (general) in charge of the mercenaries (epi tous xenous) three times, he exerted himself to the full, so that the soldiers were fitted out (kataskeusmenoi) as well as possible and able to fulfil the needs of the People; and when he went as ambassador to the elder king Ptolemy he brought back grain and money (30) for the People; and when elected by the People hoplite general for the year of the archonship of Kimon (288/7) he continued to strive (agōnizomenos) for the common preservation (sōtērias), and when difficult times beset the city he safe- guarded the peace in the countryside always revealing himself in the best (35) light, and he was responsible for bringing in the grain and other crops from the countryside, having advised (sumbouleusas) the People to conclude . . . erased . . . , erased , and he handed over the city free, democratic (dēmokratoumenēn) and autonomous and under the rule of law (tous nomous kurious) to those after (40) him . . . erased . . . . . . erased . . . ; he continued to speak and do what good he could for the People . . . erased . . . . . . erased . . . erased elected first hoplite general by the (45) People for the year of the archonship of Xenophon (287/6) he continued to do everything in accordance with the laws and the decrees of the Council and People; . . . erased . . . . . . erased . . . . . . erased . . . (50) . . . erased . . . . . . erased . . . . . . erased . . . and when he was elected competition director (agōnothetēs) by the People in the archonship of Nikias (282/1) he managed the sacrifices so that all would (55) be completed according to tradition and the games would take place as well as possible and worthy of the love of honour (philotimias) of the People, and later when his son Thymochares was elected competition director (agōnothetou) for the year of the archonship of Euboulos (274/3) he shared also in managing all these things, demonstrating in all things (60) the manifest good will that he has for the People; and he performed all the other liturgies with love of honour (philotimōs), and as many public subscriptions (epidoseis) as took place on the part of the People he took part in all; and for all these things he has been crowned by the Council and People; in order therefore that (65) the People may be seen to honour the good men who are worthy of remembrance, for good fortune, the Council shall decide: that the presiding committee (proedrous) allotted to preside in the People, when the days set by the law pass, shall put the matter on the agenda (70) and submit the opinion of the Council to the People, that it seems good to the Council to praise Phaidros son of Thymochares of Sphettos and crown him with a gold crown according to the law for the excellence and good will that he continues to have for the Athenian (75) People; and to proclaim the crown at the new tragedy competition of the Great Dionysia and at the athletic contest of the Great Panathenaia; and the administrator (ton epi tei dioikēsei) shall manage the making of the crown and the (80) announcement; and the People shall stand a bronze statue of him in the Agora, and he and the eldest of his descendants at the time shall have have meals (sitēsin) in the city hall (em prutaneiōi), and he shall have a front row seat at all the competitions that the city puts on; and the People shall elect (85) forthwith three men from the Athenians who will manage both the making of the statue and its erection; and the the prytany secretary shall inscribe this decree on a stone stele and stand it next to the statue; (90) and for the inscription of the stele the administrator (ton epi tei dioikēsei) shall allocate the expenditure accrued. Decree 2 Lyandros son of Lysiades of Anaphlystos proposed: for good fortune, the People shall decide: to do all the other things concerning the award that Phaidros (95) has requested according to the earlier decree that Lyandros proposed, and that the court presidents (thesmothetas) shall submit for him the scrutiny (dokimasian) of the award to the court according to the law. For the erection of the statue the following were elected: Thymochares (100) of Sphettos, Menon of Acharnai, Straton of Sphettos. In crown The Council. The People. text from Attic Inscriptions Online, IG II2
682 - Honours for Phaidros of Sphettos '' None
|19. None, None, nan
Tagged with subjects: • charis
Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 297; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 173