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Tiresias: The Ancient Mediterranean Religions Source Database

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Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
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
chronos Castagnoli and Ceccarelli (2019) 5, 6, 238
Del Lucchese (2019) 17, 18, 19, 28, 29, 33, 41, 89, 90
Jorgenson (2018) 178
Jouanna (2018) 142
Malherbe et al (2014) 653
Rasimus (2009) 84, 86
Taylor and Hay (2020) 120, 154
Trapp et al (2016) 80
de Jáuregui et al. (2011) 79, 93, 95, 96, 97, 102, 106, 121, 153, 189, 207, 284, 287, 380
chronos, kronos, kewan, greek god Rizzi (2010) 142, 143, 144
chronos, tense Faure (2022) 7, 22, 23, 24, 27, 28, 30, 32, 33, 34, 43, 128
chronos, time de Jáuregui et al. (2011) 79, 94, 95, 102, 207, 209, 210, 250, 382

List of validated texts:
5 validated results for "chronos"
1. Hesiod, Theogony, 851 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Chronos • Chronos, • time, Chronos

 Found in books: Del Lucchese (2019) 28; de Jáuregui et al. (2011) 102


851. Τιτῆνές θʼ ὑποταρτάριοι, Κρόνον ἀμφὶς ἐόντες,''. None
851. Represented by the water, famed and cold,''. None
2. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Chronos

 Found in books: Castagnoli and Ceccarelli (2019) 6; Álvarez (2019) 93


3. Sophocles, Ajax, 646-647 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Chronos

 Found in books: Castagnoli and Ceccarelli (2019) 6; Álvarez (2019) 93


646. All things the long and countless years first draw from darkness, and then bury from light; and there is nothing which man should not expect: the dread power of oath is conquered, as is unyielding will.'647. All things the long and countless years first draw from darkness, and then bury from light; and there is nothing which man should not expect: the dread power of oath is conquered, as is unyielding will. '. None
4. Cicero, On The Nature of The Gods, 2.64 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Chronos

 Found in books: Castagnoli and Ceccarelli (2019) 6; de Jáuregui et al. (2011) 380


2.64. now these immoral fables enshrined a decidedly clever scientific theory. Their meaning was that the highest element of celestial ether or fire, which by itself generates all things, is devoid of that bodily part which requires union with another for the work of procreation. By Saturn again they denoted that being who maintains the course and revolution of seasons and periods of time, et deity actually so designated in Greek, for Saturn's Greek name is Kronos, which is the same as chronos, a space of time. The Latin designation 'Saturn' on the other hand is due to the fact that he is 'saturated' or 'satiated with years' (anni); the fable is that he was in the habit of devouring his sons — meaning that Time devours the ages and gorges himself insatiably with the years that are past. Saturn was bound by Jove in order that Time's courses might not be unlimited, and that Jove might fetter him by the bonds of the stars. But Jupiter himself — the name means 'the helping father,' whom with a change of inflexion we style Jove, from iuvare 'to help'; the poets call him 'father of gods and men,' and our ancestors entitled him 'best and greatest,' putting the title 'best,' that is most beneficent, before that of 'greatest,' because universal beneficence is greater, or at least more lovable, than the possession of great wealth — "". None
5. Athenagoras, Apology Or Embassy For The Christians, 18 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Chronos • Heracles, Chronos-Heracles

 Found in books: Rasimus (2009) 84; Álvarez (2019) 91


18. But, since it is affirmed by some that, although these are only images, yet there exist gods in honour of whom they are made; and that the supplications and sacrifices presented to the images are to be referred to the gods, and are in fact made to the gods; and that there is not any other way of coming to them, for 'Tis hard for man To meet in presence visible a God; and whereas, in proof that such is the fact, they adduce the energies possessed by certain images, let us examine into the power attached to their names. And I would beseech you, greatest of emperors, before I enter on this discussion, to be indulgent to me while I bring forward true considerations; for it is not my design to show the fallacy of idols, but, by disproving the calumnies vented against us, to offer a reason for the course of life we follow. May you, by considering yourselves, be able to discover the heavenly kingdom also! For as all things are subservient to you, father and son, who have received the kingdom from above (for the king's soul is in the hand of God, Proverbs 21:1 says the prophetic Spirit), so to the one God and the Logos proceeding from Him, the Son, apprehended by us as inseparable from Him, all things are in like manner subjected. This then especially I beg you carefully to consider. The gods, as they affirm, were not from the beginning, but every one of them has come into existence just like ourselves. And in this opinion they all agree. Homer speaks of Old Oceanus, The sire of gods, and Tethys; and Orpheus (who, moreover, was the first to invent their names, and recounted their births, and narrated the exploits of each, and is believed by them to treat with greater truth than others of divine things, whom Homer himself follows in most matters, especially in reference to the gods)- he, too, has fixed their first origin to be from water:- Oceanus, the origin of all. For, according to him, water was the beginning of all things, and from water mud was formed, and from both was produced an animal, a dragon with the head of a lion growing to it, and between the two heads there was the face of a god, named Heracles and Kronos. This Heracles generated an egg of enormous size, which, on becoming full, was, by the powerful friction of its generator, burst into two, the part at the top receiving the form of heaven (&". None



Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
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.