1. Hesiod, Works And Days, 106-136, 138-201, 137 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 401 137. ἣ θέμις ἀνθρώποις κατὰ ἤθεα. τοὺς μὲν ἔπειτα | 137. A large bairn, in his mother’s custody, |
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2. Hesiod, Theogony, 453-471, 473-491, 746-754, 770-775, 901-906, 472 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 377 472. παῖδα φίλον, τίσαιτο δʼ ἐρινῦς πατρὸς ἑοῖο | 472. He whom the goddess looks on favourably |
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3. Homer, Iliad, 1.3, 2.119, 3.287, 3.460, 5.170-5.171, 6.358, 7.421-7.423, 7.442-7.463, 9.410-9.416, 11.636-11.637, 12.5-12.35, 12.322-12.328, 12.447-12.449, 22.305, 23.72-23.74, 23.103-23.104 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •death and the afterlife, hades (underworld) •death and the afterlife, communication with souls of the dead •death and the afterlife, conceptions of death •death and the afterlife, corpse (soma) •death and the afterlife, soul (psyche) •death and the afterlife, isles of the blessed/elysian fields •death and the afterlife, epic narratives •death and the afterlife, link between living and the dead •death and the afterlife, memorials •death and the afterlife, memory survival •death and the afterlife, curse tablets •death and the afterlife, ghosts/restless spirits/revenants Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 56, 153, 378, 398, 400, 554, 556 1.3. πολλὰς δʼ ἰφθίμους ψυχὰς Ἄϊδι προΐαψεν 2.119. αἰσχρὸν γὰρ τόδε γʼ ἐστὶ καὶ ἐσσομένοισι πυθέσθαι 3.287. ἥ τε καὶ ἐσσομένοισι μετʼ ἀνθρώποισι πέληται. 5.170. στῆ δὲ πρόσθʼ αὐτοῖο ἔπος τέ μιν ἀντίον ηὔδα· 5.171. Πάνδαρε ποῦ τοι τόξον ἰδὲ πτερόεντες ὀϊστοὶ 6.358. ἀνθρώποισι πελώμεθʼ ἀοίδιμοι ἐσσομένοισι. 7.421. Ἠέλιος μὲν ἔπειτα νέον προσέβαλλεν ἀρούρας 7.422. ἐξ ἀκαλαρρείταο βαθυρρόου Ὠκεανοῖο 7.423. οὐρανὸν εἰσανιών· οἳ δʼ ἤντεον ἀλλήλοισιν. 7.442. ὣς οἳ μὲν πονέοντο κάρη κομόωντες Ἀχαιοί· 7.443. οἳ δὲ θεοὶ πὰρ Ζηνὶ καθήμενοι ἀστεροπητῇ 7.444. θηεῦντο μέγα ἔργον Ἀχαιῶν χαλκοχιτώνων. 7.445. τοῖσι δὲ μύθων ἦρχε Ποσειδάων ἐνοσίχθων· 7.446. Ζεῦ πάτερ, ἦ ῥά τίς ἐστι βροτῶν ἐπʼ ἀπείρονα γαῖαν 7.447. ὅς τις ἔτʼ ἀθανάτοισι νόον καὶ μῆτιν ἐνίψει; 7.448. οὐχ ὁράᾳς ὅτι δʼ αὖτε κάρη κομόωντες Ἀχαιοὶ 7.449. τεῖχος ἐτειχίσσαντο νεῶν ὕπερ, ἀμφὶ δὲ τάφρον 7.450. ἤλασαν, οὐδὲ θεοῖσι δόσαν κλειτὰς ἑκατόμβας; 7.451. τοῦ δʼ ἤτοι κλέος ἔσται ὅσον τʼ ἐπικίδναται ἠώς· 7.452. τοῦ δʼ ἐπιλήσονται τὸ ἐγὼ καὶ Φοῖβος Ἀπόλλων 7.453. ἥρῳ Λαομέδοντι πολίσσαμεν ἀθλήσαντε. 7.454. τὸν δὲ μέγʼ ὀχθήσας προσέφη νεφεληγερέτα Ζεύς· 7.455. ὢ πόποι ἐννοσίγαιʼ εὐρυσθενές, οἷον ἔειπες. 7.456. ἄλλός κέν τις τοῦτο θεῶν δείσειε νόημα, 7.457. ὃς σέο πολλὸν ἀφαυρότερος χεῖράς τε μένος τε· 7.458. σὸν δʼ ἤτοι κλέος ἔσται ὅσον τʼ ἐπικίδναται ἠώς. 7.459. ἄγρει μὰν ὅτʼ ἂν αὖτε κάρη κομόωντες Ἀχαιοὶ 7.460. οἴχωνται σὺν νηυσὶ φίλην ἐς πατρίδα γαῖαν 7.461. τεῖχος ἀναρρήξας τὸ μὲν εἰς ἅλα πᾶν καταχεῦαι, 7.462. αὖτις δʼ ἠϊόνα μεγάλην ψαμάθοισι καλύψαι, 7.463. ὥς κέν τοι μέγα τεῖχος ἀμαλδύνηται Ἀχαιῶν. 9.410. μήτηρ γάρ τέ μέ φησι θεὰ Θέτις ἀργυρόπεζα 9.411. διχθαδίας κῆρας φερέμεν θανάτοιο τέλος δέ. 9.412. εἰ μέν κʼ αὖθι μένων Τρώων πόλιν ἀμφιμάχωμαι, 9.413. ὤλετο μέν μοι νόστος, ἀτὰρ κλέος ἄφθιτον ἔσται· 9.414. εἰ δέ κεν οἴκαδʼ ἵκωμι φίλην ἐς πατρίδα γαῖαν, 9.415. ὤλετό μοι κλέος ἐσθλόν, ἐπὶ δηρὸν δέ μοι αἰὼν 9.416. ἔσσεται, οὐδέ κέ μʼ ὦκα τέλος θανάτοιο κιχείη. 11.636. ἄλλος μὲν μογέων ἀποκινήσασκε τραπέζης 11.637. πλεῖον ἐόν, Νέστωρ δʼ ὁ γέρων ἀμογητὶ ἄειρεν. 12.5. εὐρύ, τὸ ποιήσαντο νεῶν ὕπερ, ἀμφὶ δὲ τάφρον 12.6. ἤλασαν· οὐδὲ θεοῖσι δόσαν κλειτὰς ἑκατόμβας· 12.7. ὄφρά σφιν νῆάς τε θοὰς καὶ ληΐδα πολλὴν 12.8. ἐντὸς ἔχον ῥύοιτο· θεῶν δʼ ἀέκητι τέτυκτο 12.9. ἀθανάτων· τὸ καὶ οὔ τι πολὺν χρόνον ἔμπεδον ἦεν. 12.10. ὄφρα μὲν Ἕκτωρ ζωὸς ἔην καὶ μήνιʼ Ἀχιλλεὺς 12.11. καὶ Πριάμοιο ἄνακτος ἀπόρθητος πόλις ἔπλεν, 12.12. τόφρα δὲ καὶ μέγα τεῖχος Ἀχαιῶν ἔμπεδον ἦεν. 12.13. αὐτὰρ ἐπεὶ κατὰ μὲν Τρώων θάνον ὅσσοι ἄριστοι, 12.14. πολλοὶ δʼ Ἀργείων οἳ μὲν δάμεν, οἳ δὲ λίποντο, 12.15. πέρθετο δὲ Πριάμοιο πόλις δεκάτῳ ἐνιαυτῷ, 12.16. Ἀργεῖοι δʼ ἐν νηυσὶ φίλην ἐς πατρίδʼ ἔβησαν, 12.17. δὴ τότε μητιόωντο Ποσειδάων καὶ Ἀπόλλων 12.18. τεῖχος ἀμαλδῦναι ποταμῶν μένος εἰσαγαγόντες. 12.19. ὅσσοι ἀπʼ Ἰδαίων ὀρέων ἅλα δὲ προρέουσι, 12.20. Ῥῆσός θʼ Ἑπτάπορός τε Κάρησός τε Ῥοδίος τε 12.21. Γρήνικός τε καὶ Αἴσηπος δῖός τε Σκάμανδρος 12.22. καὶ Σιμόεις, ὅθι πολλὰ βοάγρια καὶ τρυφάλειαι 12.23. κάππεσον ἐν κονίῃσι καὶ ἡμιθέων γένος ἀνδρῶν· 12.24. τῶν πάντων ὁμόσε στόματʼ ἔτραπε Φοῖβος Ἀπόλλων, 12.25. ἐννῆμαρ δʼ ἐς τεῖχος ἵει ῥόον· ὗε δʼ ἄρα Ζεὺς 12.26. συνεχές, ὄφρά κε θᾶσσον ἁλίπλοα τείχεα θείη. 12.27. αὐτὸς δʼ ἐννοσίγαιος ἔχων χείρεσσι τρίαιναν 12.28. ἡγεῖτʼ, ἐκ δʼ ἄρα πάντα θεμείλια κύμασι πέμπε 12.29. φιτρῶν καὶ λάων, τὰ θέσαν μογέοντες Ἀχαιοί, 12.30. λεῖα δʼ ἐποίησεν παρʼ ἀγάρροον Ἑλλήσποντον, 12.31. αὖτις δʼ ἠϊόνα μεγάλην ψαμάθοισι κάλυψε 12.32. τεῖχος ἀμαλδύνας· ποταμοὺς δʼ ἔτρεψε νέεσθαι 12.33. κὰρ ῥόον, ᾗ περ πρόσθεν ἵεν καλλίρροον ὕδωρ. 12.322. ὦ πέπον εἰ μὲν γὰρ πόλεμον περὶ τόνδε φυγόντε 12.323. αἰεὶ δὴ μέλλοιμεν ἀγήρω τʼ ἀθανάτω τε 12.324. ἔσσεσθʼ, οὔτέ κεν αὐτὸς ἐνὶ πρώτοισι μαχοίμην 12.325. οὔτέ κε σὲ στέλλοιμι μάχην ἐς κυδιάνειραν· 12.326. νῦν δʼ ἔμπης γὰρ κῆρες ἐφεστᾶσιν θανάτοιο 12.327. μυρίαι, ἃς οὐκ ἔστι φυγεῖν βροτὸν οὐδʼ ὑπαλύξαι, 12.328. ἴομεν ἠέ τῳ εὖχος ὀρέξομεν ἠέ τις ἡμῖν. 12.447. ὀξὺς ἔην· τὸν δʼ οὔ κε δύʼ ἀνέρε δήμου ἀρίστω 12.448. ῥηϊδίως ἐπʼ ἄμαξαν ἀπʼ οὔδεος ὀχλίσσειαν, 12.449. οἷοι νῦν βροτοί εἰσʼ· ὃ δέ μιν ῥέα πάλλε καὶ οἶος. 22.305. ἀλλὰ μέγα ῥέξας τι καὶ ἐσσομένοισι πυθέσθαι. 23.72. τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, 23.73. οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν, 23.74. ἀλλʼ αὔτως ἀλάλημαι ἀνʼ εὐρυπυλὲς Ἄϊδος δῶ. 23.103. ὢ πόποι ἦ ῥά τίς ἐστι καὶ εἰν Ἀΐδαο δόμοισι 23.104. ψυχὴ καὶ εἴδωλον, ἀτὰρ φρένες οὐκ ἔνι πάμπαν· | 1.3. The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, 2.119. when I have lost much people. So, I ween, must be the good pleasure of Zeus, supreme in might, who hath laid low the heads of many cities, yea, and shall yet lay low, for his power is above all. A shameful thing is this even for the hearing of men that are yet to be, 3.287. then let the Trojans give back Helen and all her treasure, and pay to the Argives in requital such recompense as beseemeth, even such as shall abide in the minds of men that are yet to be. Howbeit, if Priam and the sons of Priam be not minded to pay recompense unto me, when Alexander falleth, 5.170. and took his stand before his face, and spake to him, saying:Pandarus, where now are thy bow and thy winged arrows, and thy fame? Therein may no man of this land vie with thee, nor any in Lycia declare himself to be better than thou. Come now, lift up thy hands in prayer to Zeus, and let fly a shaft at this man, 5.171. and took his stand before his face, and spake to him, saying:Pandarus, where now are thy bow and thy winged arrows, and thy fame? Therein may no man of this land vie with thee, nor any in Lycia declare himself to be better than thou. Come now, lift up thy hands in prayer to Zeus, and let fly a shaft at this man, 6.358. my brother, since above all others has trouble encompassed thy heart because of shameless me, and the folly of Alexander; on whom Zeus hath brought an evil doom, that even in days to come we may be a song for men that are yet to be. Then made answer to her great Hector of the flashing helm: 7.421. ome to bring the dead and others to seek for wood.The sun was now just striking on the fields, as he rose from softly-gliding, deep-flowing Oceanus, and climbed the heavens, when the two hosts met together. Then was it a hard task to know each man again; 7.422. ome to bring the dead and others to seek for wood.The sun was now just striking on the fields, as he rose from softly-gliding, deep-flowing Oceanus, and climbed the heavens, when the two hosts met together. Then was it a hard task to know each man again; 7.423. ome to bring the dead and others to seek for wood.The sun was now just striking on the fields, as he rose from softly-gliding, deep-flowing Oceanus, and climbed the heavens, when the two hosts met together. Then was it a hard task to know each man again; 7.442. And without they dug a deep ditch hard by, wide and great, and therein they planted stakes. 7.443. And without they dug a deep ditch hard by, wide and great, and therein they planted stakes. 7.444. And without they dug a deep ditch hard by, wide and great, and therein they planted stakes. Thus were they toiling, the long-haired Achaeans; and the gods, as they sat by the side of Zeus, the lord of the lightning, marvelled at the great work of the brazen-coated Achaeans. 7.445. And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench, 7.446. And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench, 7.447. And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench, 7.448. And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench, 7.449. And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench, 7.450. but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.451. but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.452. but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.453. but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.454. but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.455. Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land, 7.456. Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land, 7.457. Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land, 7.458. Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land, 7.459. Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land, 7.460. then do thou burst apart the wall and sweep it all into the sea, and cover the great beach again with sand, that so the great wall of the Achaeans may be brought to naught of thee. On this wise spake they, one to the other, 7.461. then do thou burst apart the wall and sweep it all into the sea, and cover the great beach again with sand, that so the great wall of the Achaeans may be brought to naught of thee. On this wise spake they, one to the other, 7.462. then do thou burst apart the wall and sweep it all into the sea, and cover the great beach again with sand, that so the great wall of the Achaeans may be brought to naught of thee. On this wise spake they, one to the other, 7.463. then do thou burst apart the wall and sweep it all into the sea, and cover the great beach again with sand, that so the great wall of the Achaeans may be brought to naught of thee. On this wise spake they, one to the other, 9.410. For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.411. For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.412. For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.413. For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.414. For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.415. lost then is my glorious renown, yet shall my life long endure, neither shall the doom of death come soon upon me. 9.416. lost then is my glorious renown, yet shall my life long endure, neither shall the doom of death come soon upon me. 11.636. twain doves were feeding, while below were two supports. Another man could scarce have availed to lift that cup from the table, when it was full, but old Nestor would raise it right easily. Therein the woman, like to the goddesses, mixed a potion for them with Pramnian wine, and on this she grated cheese of goat's milk 11.637. twain doves were feeding, while below were two supports. Another man could scarce have availed to lift that cup from the table, when it was full, but old Nestor would raise it right easily. Therein the woman, like to the goddesses, mixed a potion for them with Pramnian wine, and on this she grated cheese of goat's milk 12.5. So then amid the huts the valiant son of Menoetius was tending the wounded Eurypylus, but the others, Argives and Trojans, fought on in throngs, nor were the ditch of the Danaans and their wide wall above long to protect them, 12.5. the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.6. the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.7. the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.8. the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.9. the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.10. As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.11. As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.12. As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.13. As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.14. As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.15. and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.16. and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.17. and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.18. and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.19. and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.20. Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together, 12.21. Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together, 12.22. Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together, 12.23. Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together, 12.24. Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together, 12.25. and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil, 12.26. and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil, 12.27. and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil, 12.28. and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil, 12.29. and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil, 12.30. and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. 12.31. and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. 12.32. and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. 12.33. and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. 12.322. and drink choice wine, honey-sweet: nay, but their might too is goodly, seeing they fight amid the foremost Lycians. Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost, 12.323. and drink choice wine, honey-sweet: nay, but their might too is goodly, seeing they fight amid the foremost Lycians. Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost, 12.324. and drink choice wine, honey-sweet: nay, but their might too is goodly, seeing they fight amid the foremost Lycians. Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost, 12.325. nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us. 12.326. nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us. 12.327. nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us. 12.328. nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us. 12.447. And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 12.448. And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 12.449. And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 22.305. but in the working of some great deed for the hearing of men that are yet to be. So saying, he drew his sharp sword that hung beside his flank, a great sword and a mighty, and gathering himself together swooped like an eagle of lofty flight that darteth to the plain through the dark clouds to seize a tender lamb or a cowering hare; 23.72. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.73. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.74. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.103. yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.104. yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; |
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4. Homer, Odyssey, 3.4-3.33, 3.204, 4.561-4.569, 8.580, 10.509-10.515, 10.521-10.526, 11.9-11.50, 11.76, 11.218-11.222, 11.476, 11.486-11.540, 11.568-11.575, 11.601-11.627, 21.255, 23.65-23.67, 24.433 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •death and the afterlife, funerary speeches •death and the afterlife, public funerals •death and the afterlife, hades (underworld) •death and the afterlife, isles of the blessed/elysian fields •death and the afterlife, epic narratives •death and the afterlife, link between living and the dead •death and the afterlife, memorials •death and the afterlife, memory survival •death and the afterlife, tartaros (abyss below hades) •death and the afterlife, funerary inscriptions •death and the afterlife, funerary reliefs •death and the afterlife, judgement and punishment •death and the afterlife, communication with souls of the dead •death and the afterlife, conceptions of death •death and the afterlife, curse tablets •death and the afterlife, ghosts/restless spirits/revenants •death and the afterlife, corpse (soma) •death and the afterlife, soul (psyche) •death and the afterlife, dead as conscious entities •death and the afterlife, funerary ritual •death and the afterlife, tending of tombs •death and the afterlife, necromancy and oracles •death and the afterlife, pollution and purification Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 142, 265, 398, 399, 400, 404, 405, 553, 554, 555, 556, 557 3.4. οἱ δὲ Πύλον, Νηλῆος ἐυκτίμενον πτολίεθρον, 3.5. ἷξον· τοὶ δʼ ἐπὶ θινὶ θαλάσσης ἱερὰ ῥέζον, 3.6. ταύρους παμμέλανας, ἐνοσίχθονι κυανοχαίτῃ. 3.7. ἐννέα δʼ ἕδραι ἔσαν, πεντακόσιοι δʼ ἐν ἑκάστῃ 3.8. ἥατο καὶ προύχοντο ἑκάστοθι ἐννέα ταύρους. 3.9. εὖθʼ οἱ σπλάγχνα πάσαντο, θεῷ δʼ ἐπὶ μηρίʼ ἔκαιον, 3.10. οἱ δʼ ἰθὺς κατάγοντο ἰδʼ ἱστία νηὸς ἐίσης 3.11. στεῖλαν ἀείραντες, τὴν δʼ ὥρμισαν, ἐκ δʼ ἔβαν αὐτοί· 3.12. ἐκ δʼ ἄρα Τηλέμαχος νηὸς βαῖνʼ, ἦρχε δʼ Ἀθήνη. 3.13. τὸν προτέρη προσέειπε θεά, γλαυκῶπις Ἀθήνη· 3.14. Τηλέμαχʼ, οὐ μέν σε χρὴ ἔτʼ αἰδοῦς, οὐδʼ ἠβαιόν· 3.15. τοὔνεκα γὰρ καὶ πόντον ἐπέπλως, ὄφρα πύθηαι 3.16. πατρός, ὅπου κύθε γαῖα καὶ ὅν τινα πότμον ἐπέσπεν. 3.17. ἀλλʼ ἄγε νῦν ἰθὺς κίε Νέστορος ἱπποδάμοιο· 3.18. εἴδομεν ἥν τινα μῆτιν ἐνὶ στήθεσσι κέκευθε. 3.19. λίσσεσθαι δέ μιν αὐτός, ὅπως νημερτέα εἴπῃ· 3.20. ψεῦδος δʼ οὐκ ἐρέει· μάλα γὰρ πεπνυμένος ἐστί. 3.21. τὴν δʼ αὖ Τηλέμαχος πεπνυμένος ἀντίον ηὔδα· 3.22. Μέντορ, πῶς τʼ ἄρʼ ἴω; πῶς τʼ ἂρ προσπτύξομαι αὐτόν; 3.23. οὐδέ τί πω μύθοισι πεπείρημαι πυκινοῖσιν· 3.24. αἰδὼς δʼ αὖ νέον ἄνδρα γεραίτερον ἐξερέεσθαι. 3.25. τὸν δʼ αὖτε προσέειπε θεά, γλαυκῶπις Ἀθήνη· 3.26. Τηλέμαχʼ, ἄλλα μὲν αὐτὸς ἐνὶ φρεσὶ σῇσι νοήσεις, 3.27. ἄλλα δὲ καὶ δαίμων ὑποθήσεται· οὐ γὰρ ὀίω 3.28. οὔ σε θεῶν ἀέκητι γενέσθαι τε τραφέμεν τε. 3.29. ὣς ἄρα φωνήσασʼ ἡγήσατο Παλλὰς Ἀθήνη 3.30. καρπαλίμως· ὁ δʼ ἔπειτα μετʼ ἴχνια βαῖνε θεοῖο. 3.31. ἷξον δʼ ἐς Πυλίων ἀνδρῶν ἄγυρίν τε καὶ ἕδρας, 3.32. ἔνθʼ ἄρα Νέστωρ ἧστο σὺν υἱάσιν, ἀμφὶ δʼ ἑταῖροι 3.33. δαῖτʼ ἐντυνόμενοι κρέα τʼ ὤπτων ἄλλα τʼ ἔπειρον. 4.561. σοὶ δʼ οὐ θέσφατόν ἐστι, διοτρεφὲς ὦ Μενέλαε, 4.562. Ἄργει ἐν ἱπποβότῳ θανέειν καὶ πότμον ἐπισπεῖν, 4.563. ἀλλά σʼ ἐς Ἠλύσιον πεδίον καὶ πείρατα γαίης 4.564. ἀθάνατοι πέμψουσιν, ὅθι ξανθὸς Ῥαδάμανθυς, 4.565. τῇ περ ῥηίστη βιοτὴ πέλει ἀνθρώποισιν· 4.566. οὐ νιφετός, οὔτʼ ἂρ χειμὼν πολὺς οὔτε ποτʼ ὄμβρος, 4.567. ἀλλʼ αἰεὶ Ζεφύροιο λιγὺ πνείοντος ἀήτας 4.568. Ὠκεανὸς ἀνίησιν ἀναψύχειν ἀνθρώπους· 4.569. οὕνεκʼ ἔχεις Ἑλένην καί σφιν γαμβρὸς Διός ἐσσι. 8.580. ἀνθρώποις, ἵνα ᾖσι καὶ ἐσσομένοισιν ἀοιδή. 10.509. ἔνθʼ ἀκτή τε λάχεια καὶ ἄλσεα Περσεφονείης, 10.510. μακραί τʼ αἴγειροι καὶ ἰτέαι ὠλεσίκαρποι, 10.511. νῆα μὲν αὐτοῦ κέλσαι ἐπʼ Ὠκεανῷ βαθυδίνῃ, 10.512. αὐτὸς δʼ εἰς Ἀίδεω ἰέναι δόμον εὐρώεντα. 10.513. ἔνθα μὲν εἰς Ἀχέροντα Πυριφλεγέθων τε ῥέουσιν 10.514. Κώκυτός θʼ, ὃς δὴ Στυγὸς ὕδατός ἐστιν ἀπορρώξ, 10.515. πέτρη τε ξύνεσίς τε δύω ποταμῶν ἐριδούπων· 10.521. πολλὰ δὲ γουνοῦσθαι νεκύων ἀμενηνὰ κάρηνα, 10.522. ἐλθὼν εἰς Ἰθάκην στεῖραν βοῦν, ἥ τις ἀρίστη, 10.523. ῥέξειν ἐν μεγάροισι πυρήν τʼ ἐμπλησέμεν ἐσθλῶν, 10.524. Τειρεσίῃ δʼ ἀπάνευθεν ὄιν ἱερευσέμεν οἴῳ 10.525. παμμέλανʼ, ὃς μήλοισι μεταπρέπει ὑμετέροισιν. 10.526. αὐτὰρ ἐπὴν εὐχῇσι λίσῃ κλυτὰ ἔθνεα νεκρῶν, 11.9. ἡμεῖς δʼ ὅπλα ἕκαστα πονησάμενοι κατὰ νῆα 11.10. ἥμεθα· τὴν δʼ ἄνεμός τε κυβερνήτης τʼ ἴθυνε. 11.11. τῆς δὲ πανημερίης τέταθʼ ἱστία ποντοπορούσης· 11.12. δύσετό τʼ ἠέλιος σκιόωντό τε πᾶσαι ἀγυιαί. 11.13. ἡ δʼ ἐς πείραθʼ ἵκανε βαθυρρόου Ὠκεανοῖο. 11.14. ἔνθα δὲ Κιμμερίων ἀνδρῶν δῆμός τε πόλις τε, 11.15. ἠέρι καὶ νεφέλῃ κεκαλυμμένοι· οὐδέ ποτʼ αὐτοὺς 11.16. ἠέλιος φαέθων καταδέρκεται ἀκτίνεσσιν, 11.17. οὔθʼ ὁπότʼ ἂν στείχῃσι πρὸς οὐρανὸν ἀστερόεντα, 11.18. οὔθʼ ὅτʼ ἂν ἂψ ἐπὶ γαῖαν ἀπʼ οὐρανόθεν προτράπηται, 11.19. ἀλλʼ ἐπὶ νὺξ ὀλοὴ τέταται δειλοῖσι βροτοῖσι. 11.20. νῆα μὲν ἔνθʼ ἐλθόντες ἐκέλσαμεν, ἐκ δὲ τὰ μῆλα 11.21. εἱλόμεθʼ· αὐτοὶ δʼ αὖτε παρὰ ῥόον Ὠκεανοῖο 11.22. ᾔομεν, ὄφρʼ ἐς χῶρον ἀφικόμεθʼ, ὃν φράσε Κίρκη. 11.23. ἔνθʼ ἱερήια μὲν Περιμήδης Εὐρύλοχός τε 11.24. ἔσχον· ἐγὼ δʼ ἄορ ὀξὺ ἐρυσσάμενος παρὰ μηροῦ 11.25. βόθρον ὄρυξʼ ὅσσον τε πυγούσιον ἔνθα καὶ ἔνθα, 11.26. ἀμφʼ αὐτῷ δὲ χοὴν χεόμην πᾶσιν νεκύεσσι, 11.27. πρῶτα μελικρήτῳ, μετέπειτα δὲ ἡδέι οἴνῳ, 11.28. τὸ τρίτον αὖθʼ ὕδατι· ἐπὶ δʼ ἄλφιτα λευκὰ πάλυνον. 11.29. πολλὰ δὲ γουνούμην νεκύων ἀμενηνὰ κάρηνα, 11.30. ἐλθὼν εἰς Ἰθάκην στεῖραν βοῦν, ἥ τις ἀρίστη, 11.31. ῥέξειν ἐν μεγάροισι πυρήν τʼ ἐμπλησέμεν ἐσθλῶν, 11.32. Τειρεσίῃ δʼ ἀπάνευθεν ὄιν ἱερευσέμεν οἴῳ 11.33. παμμέλανʼ, ὃς μήλοισι μεταπρέπει ἡμετέροισι. 11.34. τοὺς δʼ ἐπεὶ εὐχωλῇσι λιτῇσί τε, ἔθνεα νεκρῶν, 11.35. ἐλλισάμην, τὰ δὲ μῆλα λαβὼν ἀπεδειροτόμησα 11.36. ἐς βόθρον, ῥέε δʼ αἷμα κελαινεφές· αἱ δʼ ἀγέροντο 11.37. ψυχαὶ ὑπὲξ Ἐρέβευς νεκύων κατατεθνηώτων. 11.38. νύμφαι τʼ ἠίθεοί τε πολύτλητοί τε γέροντες 11.39. παρθενικαί τʼ ἀταλαὶ νεοπενθέα θυμὸν ἔχουσαι, 11.40. πολλοὶ δʼ οὐτάμενοι χαλκήρεσιν ἐγχείῃσιν, 11.41. ἄνδρες ἀρηίφατοι βεβροτωμένα τεύχεʼ ἔχοντες· 11.42. οἳ πολλοὶ περὶ βόθρον ἐφοίτων ἄλλοθεν ἄλλος 11.43. θεσπεσίῃ ἰαχῇ· ἐμὲ δὲ χλωρὸν δέος ᾕρει. 11.44. δὴ τότʼ ἔπειθʼ ἑτάροισιν ἐποτρύνας ἐκέλευσα 11.45. μῆλα, τὰ δὴ κατέκειτʼ ἐσφαγμένα νηλέι χαλκῷ, 11.46. δείραντας κατακῆαι, ἐπεύξασθαι δὲ θεοῖσιν, 11.47. ἰφθίμῳ τʼ Ἀΐδῃ καὶ ἐπαινῇ Περσεφονείῃ· 11.48. αὐτὸς δὲ ξίφος ὀξὺ ἐρυσσάμενος παρὰ μηροῦ 11.49. ἥμην, οὐδʼ εἴων νεκύων ἀμενηνὰ κάρηνα 11.50. αἵματος ἆσσον ἴμεν, πρὶν Τειρεσίαο πυθέσθαι. 11.76. ἀνδρὸς δυστήνοιο καὶ ἐσσομένοισι πυθέσθαι. 11.218. ἀλλʼ αὕτη δίκη ἐστὶ βροτῶν, ὅτε τίς κε θάνῃσιν· 11.219. οὐ γὰρ ἔτι σάρκας τε καὶ ὀστέα ἶνες ἔχουσιν, 11.220. ἀλλὰ τὰ μέν τε πυρὸς κρατερὸν μένος αἰθομένοιο 11.221. δαμνᾷ, ἐπεί κε πρῶτα λίπῃ λεύκʼ ὀστέα θυμός, 11.222. ψυχὴ δʼ ἠύτʼ ὄνειρος ἀποπταμένη πεπότηται. 11.476. ἀφραδέες ναίουσι, βροτῶν εἴδωλα καμόντων; 11.486. ἐνθάδʼ ἐών· τῷ μή τι θανὼν ἀκαχίζευ, Ἀχιλλεῦ. 11.487. ὣς ἐφάμην, ὁ δέ μʼ αὐτίκʼ ἀμειβόμενος προσέειπε· 11.488. μὴ δή μοι θάνατόν γε παραύδα, φαίδιμʼ Ὀδυσσεῦ. 11.489. βουλοίμην κʼ ἐπάρουρος ἐὼν θητευέμεν ἄλλῳ, 11.490. ἀνδρὶ παρʼ ἀκλήρῳ, ᾧ μὴ βίοτος πολὺς εἴη, 11.491. ἢ πᾶσιν νεκύεσσι καταφθιμένοισιν ἀνάσσειν. 11.492. ἀλλʼ ἄγε μοι τοῦ παιδὸς ἀγαυοῦ μῦθον ἐνίσπες, 11.493. ἢ ἕπετʼ ἐς πόλεμον πρόμος ἔμμεναι, ἦε καὶ οὐκί. 11.494. εἰπὲ δέ μοι Πηλῆος ἀμύμονος, εἴ τι πέπυσσαι, 11.495. ἢ ἔτʼ ἔχει τιμὴν πολέσιν μετὰ Μυρμιδόνεσσιν, 11.496. ἦ μιν ἀτιμάζουσιν ἀνʼ Ἑλλάδα τε Φθίην τε, 11.497. οὕνεκά μιν κατὰ γῆρας ἔχει χεῖράς τε πόδας τε. 11.498. οὐ γὰρ ἐγὼν ἐπαρωγὸς ὑπʼ αὐγὰς ἠελίοιο, 11.499. τοῖος ἐών, οἷός ποτʼ ἐνὶ Τροίῃ εὐρείῃ 11.500. πέφνον λαὸν ἄριστον, ἀμύνων Ἀργείοισιν· 11.501. εἰ τοιόσδʼ ἔλθοιμι μίνυνθά περ ἐς πατέρος δῶ· 11.502. τῷ κέ τεῳ στύξαιμι μένος καὶ χεῖρας ἀάπτους, 11.503. οἳ κεῖνον βιόωνται ἐέργουσίν τʼ ἀπὸ τιμῆς. 11.504. ὣς ἔφατʼ, αὐτὰρ ἐγώ μιν ἀμειβόμενος προσέειπον· 11.505. ἦ τοι μὲν Πηλῆος ἀμύμονος οὔ τι πέπυσμαι, 11.506. αὐτάρ τοι παιδός γε Νεοπτολέμοιο φίλοιο 11.507. πᾶσαν ἀληθείην μυθήσομαι, ὥς με κελεύεις· 11.508. αὐτὸς γάρ μιν ἐγὼ κοίλης ἐπὶ νηὸς ἐίσης 11.509. ἤγαγον ἐκ Σκύρου μετʼ ἐυκνήμιδας Ἀχαιούς. 11.510. ἦ τοι ὅτʼ ἀμφὶ πόλιν Τροίην φραζοίμεθα βουλάς, 11.511. αἰεὶ πρῶτος ἔβαζε καὶ οὐχ ἡμάρτανε μύθων· 11.512. Νέστωρ ἀντίθεος καὶ ἐγὼ νικάσκομεν οἴω. 11.513. αὐτὰρ ὅτʼ ἐν πεδίῳ Τρώων μαρναίμεθα χαλκῷ, 11.514. οὔ ποτʼ ἐνὶ πληθυῖ μένεν ἀνδρῶν οὐδʼ ἐν ὁμίλῳ, 11.515. ἀλλὰ πολὺ προθέεσκε τὸ ὃν μένος οὐδενὶ εἴκων, 11.516. πολλοὺς δʼ ἄνδρας ἔπεφνεν ἐν αἰνῇ δηιοτῆτι. 11.517. πάντας δʼ οὐκ ἂν ἐγὼ μυθήσομαι οὐδʼ ὀνομήνω, 11.518. ὅσσον λαὸν ἔπεφνεν ἀμύνων Ἀργείοισιν, 11.519. ἀλλʼ οἷον τὸν Τηλεφίδην κατενήρατο χαλκῷ, 11.520. ἥρωʼ Εὐρύπυλον, πολλοὶ δʼ ἀμφʼ αὐτὸν ἑταῖροι 11.521. Κήτειοι κτείνοντο γυναίων εἵνεκα δώρων. 11.522. κεῖνον δὴ κάλλιστον ἴδον μετὰ Μέμνονα δῖον. 11.523. αὐτὰρ ὅτʼ εἰς ἵππον κατεβαίνομεν, ὃν κάμʼ Ἐπειός, 11.524. Ἀργείων οἱ ἄριστοι, ἐμοὶ δʼ ἐπὶ πάντα τέταλτο, 11.525. ἠμὲν ἀνακλῖναι πυκινὸν λόχον ἠδʼ ἐπιθεῖναι, 11.526. ἔνθʼ ἄλλοι Δαναῶν ἡγήτορες ἠδὲ μέδοντες 11.527. δάκρυά τʼ ὠμόργνυντο τρέμον θʼ ὑπὸ γυῖα ἑκάστου· 11.528. κεῖνον δʼ οὔ ποτε πάμπαν ἐγὼν ἴδον ὀφθαλμοῖσιν 11.529. οὔτʼ ὠχρήσαντα χρόα κάλλιμον οὔτε παρειῶν 11.530. δάκρυ ὀμορξάμενον· ὁ δέ γε μάλα πόλλʼ ἱκέτευεν 11.531. ἱππόθεν ἐξέμεναι, ξίφεος δʼ ἐπεμαίετο κώπην 11.532. καὶ δόρυ χαλκοβαρές, κακὰ δὲ Τρώεσσι μενοίνα. 11.533. ἀλλʼ ὅτε δὴ Πριάμοιο πόλιν διεπέρσαμεν αἰπήν, 11.534. μοῖραν καὶ γέρας ἐσθλὸν ἔχων ἐπὶ νηὸς ἔβαινεν 11.535. ἀσκηθής, οὔτʼ ἂρ βεβλημένος ὀξέι χαλκῷ 11.536. οὔτʼ αὐτοσχεδίην οὐτασμένος, οἷά τε πολλὰ 11.537. γίγνεται ἐν πολέμῳ· ἐπιμὶξ δέ τε μαίνεται Ἄρης. 11.538. ὣς ἐφάμην, ψυχὴ δὲ ποδώκεος Αἰακίδαο 11.539. φοίτα μακρὰ βιβᾶσα κατʼ ἀσφοδελὸν λειμῶνα, 11.540. γηθοσύνη ὅ οἱ υἱὸν ἔφην ἀριδείκετον εἶναι. 11.568. ἔνθʼ ἦ τοι Μίνωα ἴδον, Διὸς ἀγλαὸν υἱόν, 11.569. χρύσεον σκῆπτρον ἔχοντα, θεμιστεύοντα νέκυσσιν, 11.570. ἥμενον, οἱ δέ μιν ἀμφὶ δίκας εἴροντο ἄνακτα, 11.571. ἥμενοι ἑσταότες τε κατʼ εὐρυπυλὲς Ἄϊδος δῶ. 11.572. τὸν δὲ μετʼ Ὠρίωνα πελώριον εἰσενόησα 11.573. θῆρας ὁμοῦ εἰλεῦντα κατʼ ἀσφοδελὸν λειμῶνα, 11.574. τοὺς αὐτὸς κατέπεφνεν ἐν οἰοπόλοισιν ὄρεσσι 11.575. χερσὶν ἔχων ῥόπαλον παγχάλκεον, αἰὲν ἀαγές. 11.601. τὸν δὲ μετʼ εἰσενόησα βίην Ἡρακληείην, 11.602. εἴδωλον· αὐτὸς δὲ μετʼ ἀθανάτοισι θεοῖσι 11.603. τέρπεται ἐν θαλίῃς καὶ ἔχει καλλίσφυρον Ἥβην, 11.604. παῖδα Διὸς μεγάλοιο καὶ Ἥρης χρυσοπεδίλου. 11.605. ἀμφὶ δέ μιν κλαγγὴ νεκύων ἦν οἰωνῶν ὥς, 11.606. πάντοσʼ ἀτυζομένων· ὁ δʼ ἐρεμνῇ νυκτὶ ἐοικώς, 11.607. γυμνὸν τόξον ἔχων καὶ ἐπὶ νευρῆφιν ὀιστόν, 11.608. δεινὸν παπταίνων, αἰεὶ βαλέοντι ἐοικώς. 11.609. σμερδαλέος δέ οἱ ἀμφὶ περὶ στήθεσσιν ἀορτὴρ 11.610. χρύσεος ἦν τελαμών, ἵνα θέσκελα ἔργα τέτυκτο, 11.611. ἄρκτοι τʼ ἀγρότεροί τε σύες χαροποί τε λέοντες, 11.612. ὑσμῖναί τε μάχαι τε φόνοι τʼ ἀνδροκτασίαι τε. 11.613. μὴ τεχνησάμενος μηδʼ ἄλλο τι τεχνήσαιτο, 11.614. ὃς κεῖνον τελαμῶνα ἑῇ ἐγκάτθετο τέχνῃ. 11.615. ἔγνω δʼ αὖτʼ ἔμʼ ἐκεῖνος, ἐπεὶ ἴδεν ὀφθαλμοῖσιν, 11.616. καί μʼ ὀλοφυρόμενος ἔπεα πτερόεντα προσηύδα· 11.617. διογενὲς Λαερτιάδη, πολυμήχανʼ Ὀδυσσεῦ, 11.618. ἆ δείλʼ, ἦ τινὰ καὶ σὺ κακὸν μόρον ἡγηλάζεις, 11.619. ὅν περ ἐγὼν ὀχέεσκον ὑπʼ αὐγὰς ἠελίοιο. 11.620. Ζηνὸς μὲν πάϊς ἦα Κρονίονος, αὐτὰρ ὀιζὺν 11.621. εἶχον ἀπειρεσίην· μάλα γὰρ πολὺ χείρονι φωτὶ 11.622. δεδμήμην, ὁ δέ μοι χαλεποὺς ἐπετέλλετʼ ἀέθλους. 11.623. καί ποτέ μʼ ἐνθάδʼ ἔπεμψε κύνʼ ἄξοντʼ· οὐ γὰρ ἔτʼ ἄλλον 11.624. φράζετο τοῦδέ γέ μοι κρατερώτερον εἶναι ἄεθλον· 11.625. τὸν μὲν ἐγὼν ἀνένεικα καὶ ἤγαγον ἐξ Ἀίδαο· 11.626. Ἑρμείας δέ μʼ ἔπεμψεν ἰδὲ γλαυκῶπις Ἀθήνη. 11.627. ὣς εἰπὼν ὁ μὲν αὖτις ἔβη δόμον Ἄϊδος εἴσω, 21.255. τόξον· ἐλεγχείη δὲ καὶ ἐσσομένοισι πυθέσθαι. 23.65. οὔ τινα γὰρ τίεσκον ἐπιχθονίων ἀνθρώπων, 23.66. οὐ κακὸν οὐδὲ μὲν ἐσθλόν, ὅτις σφέας εἰσαφίκοιτο· 23.67. τῷ διʼ ἀτασθαλίας ἔπαθον κακόν· αὐτὰρ Ὀδυσσεὺς 24.433. λώβη γὰρ τάδε γʼ ἐστὶ καὶ ἐσσομένοισι πυθέσθαι, | 3.5. of Neleus. On the sea's shore some were making sacrifice of pitch-black bulls to the dark-haired Earthshaker. There were nine companies, and five hundred sat in each, and at each place they had nine bulls before them. While these tasted the entrails and burned the thighs to the god, 3.10. they made straight in, raised and furled the balanced ship's sail, moored her, and went ashore themselves. Telemachus stepped from the ship, and Athena led him. Bright-eyed goddess Athena spoke to him first: “Telemachus, you need no longer feel bashful, not a bit, 3.15. for you've sailed upon the sea just for this, to find out about your father, where the earth covered him and what fate he met. But come now, go straight to Nestor, the tamer of horses. Let's see what counsel he has hidden in his chest. Entreat him yourself, so he'll speak infallibly. 3.20. Since he's very astute, he will not tell a lie.” Astute Telemachus said back to her in turn: “Mentor, how should I go to him, how should I greet him? I've never had any experience with cunning words, and it's disgraceful for a young man to interrogate his elder.” 3.25. Bright-eyed goddess Athena said back to him: “Telemachus, you'll figure out some of this yourself, in your own mind, and a divinity will advise you on the rest, for, no, I don't think that you were born and raised against the will of the gods.” So saying, Pallas Athena led 3.30. quickly, and he followed in the footsteps of the goddess. They came to a gathering and companies of men of Pylos. Nestor sat there with his sons, as his comrades about him were preparing a feast, roasting some meat and spitting the rest. When they saw the strangers, they came all together, 4.565. there where life is easiest for men, no snow, and not much winter, and never rain, but always gusts of clearly blowing West WindOcean sends up to cool off men, because you have Helen and are a son-in-law of Zeus to them. 8.580. for the men, so there'd be a song for those yet to be. Or did some in-law perish in front of Ilium, brave as he was, your wife's son or her father, those who become most worthy of affection after one's own blood and family? Or perhaps it was even some comrade, an agreeable man, 10.510. tall poplars and willows losing their fruit. Land your ship at that spot, by deep-eddying Ocean, but go yourself to the dank house of Hades. There Pyriphlegethus and Cocytus, which is a branch of the water of the Styx, flow into Acheron, 10.515. and there is a rock and the junction of two roaring rivers. Then draw near there, hero, as I bid you, and dig a pit a cubit's length this way and that, and pour a libation to all the dead about it, first with milk and honey, thereafter with sweet wine, 10.525. a solid-black ram, that stands out among your sheep. Then after you've entreated the famous tribes of corpses with your prayers, offer sheep there, a ram and a black female, turning them toward Erebus, but turn yourself away and face the river's streams. There, many soul 11.10. then sat, and the wind and pilot steered her. The sails were stretched as she moved on the sea all day, and the sun went down, and all the ways were dark. “She reached deep-flowing Ocean's boundary. The kingdom and the city of Cimmerian men are there, 11.15. covered in mist and cloud. And the shining sun never looks down on them with his rays, neither when he goes to starry heaven nor when he heads back from heaven to the earth, but pernicious night spreads over wretched mortals. 11.20. We beached our ship when we got there, unloaded the sheep, and went back ourselves along Ocean's stream until we reached the place Circe had described. “There Eurylochus and Perimedes held the sacred victims, and I drew my sharp sword from beside my thigh, 11.25. dug a pit a cubit's length this way and that, and poured a libation to all the dead about it, first with milk and honey, thereafter with sweet wine, a third time with water, then sprinkled white barley groats upon it. I repeatedly entreated the helpless heads of the dead, 11.30. that when I got to Ithaca I'd offer a cow that's not yet calved, my best one, in my palace, then I'd fill the pyre with good things, and that I'd sacrifice separately, to Teiresias alone, a solid-black ram, that stands out among our sheep. After I'd implored with prayers and vows the tribes of corpses, 11.35. I took the sheep and cut their throats and the cloud-dark blood flowed into the pit. Up out of Erebusthey gathered, the souls of the dead who'd died, brides, young men never married, old men who'd suffered much, tender maidens with hearts new to sorrow, 11.40. and many wounded by bronze spears, men killed in battle, holding armor stained with gore. They stalked about the pit in throngs from one place and another with an awful screeching, and green terror seized me. Then at that moment I urged and ordered my comrade 11.45. to skin and burn the sheep that lay there slaughtered by ruthless bronze, and to pray to the gods, to mighty Hades and dread Persephone. I myself drew my sharp sword from beside my thigh and sat, but didn't let the helpless heads of the dead 11.50. get close to the blood before I questioned Teiresias. “The soul of my comrade Elpenor came first, for he'd not yet been buried under the wide-wayed earth, since we'd left his body in Circe's hall, unwept for and unburied, since other work bore down on us. 11.220. but the mighty fury of blazing fire consumes them, as soon as life leaves the white bones, and the soul, like a dream, flies about and flies away. So speed toward the light most quickly, and keep all these things in mind, so you may even after tell your wife.' 11.490. for a landless man who hasn't much substance, than rule all the dead who've perished. But come, tell me word of my illustrious son, whether he went to war to be a chief or not. Tell me of noble Peleus, if you've found anything out, 11.495. whether he still has honor among all the Myrmidons or whether they dishonor him thoughout Hellas and Phthiabecause old age holds back his hands and feet, for I'm not his protector under the bright light of the sun, as I was when, once upon a time, in wide Troy, 11.500. I slew the best men to protect the Argives. If only I could come like that to my father's house, even for a while, in that case I'd make my fury and invincible hands bitter to anyone who did him violence or barred him from his honor.' “So said he, then I said to him in answer: 11.505. 'In truth, I've found out nothing about noble Peleus, but of your dear son NeoptolemusI'll tell you the whole truth, as you bid me, for I myself brought him on my balanced hollow ship from Scyrus to the well-greaved Achaeans. 11.510. In truth, when we considered counsels around the Trojan city, he was always first to speak and did not miss with his words. Only godlike Nestor and I bested him. But whenever we Achaeans fought on the Trojan plain, he never stayed in the crowd or in the throng of men, 11.515. but ran far forward and yielded to no one in his fury. He slew many men in the dread hostilities. I could not tell about or name them all, he slew so many to protect the Argives, but what a one was that Telephides whom he killed with the bronze, 11.520. the hero Eurypylos! Many of his comrades, the Ceteians, died about him because of gifts made to a woman. He was the handsomest I ever saw after divine Memnon. Then when we, the best of the Argives, went into the horsethat Epeius made, and all was laid upon me, 11.525. both to open and to close our close-packed ambush, then the other Danaan leaders and commanders wiped away their tears, and each one's limbs trembled under him, but my eyes never ever saw his fair complexion pale or him wipe tear 11.530. from his cheeks. He many times implored me to let him leave the horse, as he clutched his sword hilt and his spear heavy with bronze, bent on evil for the Trojans. But when we sacked Priam's lofty city, he boarded his ship with his portion and a good prize, 11.535. unscathed, neither struck by sharp bronze nor wounded in hand-to-hand fighting, as so often happens in war, as Ares rages indiscriminately.' “So said I, and the soul of fleet-footed Aeacideswent with long strides through the asphodel meadow, 11.540. joyous that I'd said his son was outstanding. “The other souls of the dead who'd died stood grieving, and each told of its troubles. Only the soul of Ajax Telamoniadeskept away, angry because of the victory 11.570. to the dead, who sought judgments from the lord, as they sat and stood about him throughout the wide-gated house of Hades. “After him I looked at monstrous Orionherding wild beasts together through the asphodel meadow, ones he'd killed himself in the lonely mountains, 11.575. holding in his hands a club of solid bronze, ever unbroken. “I also saw Tityus, Gaea's most glorious son, lying on the ground. He sprawled over nine acres, and two vultures, one on each side, sat and tore at his liver and dove into his bowels, and he couldn't repel them with his hands. 11.605. The clamor of the dead about him was like that of birds fleeing in every direction in fright. He was like dark night, holding his naked bow, and an arrow on the bowstring, glaring dreadfully, like one just about to shoot. Round about his chest was a horrifying belt, 11.610. a golden baldric, where wondrous things were fashioned: bears, wild boars, and lions with bright eyes, fights and battles, murders and manslaughters. Would that he hadn't made it and that he make no other, he who designed that baldric with his art. 11.615. Heracles knew me immediately, when he saw me with his eyes, and spoke winged words to me in lamentation: 'Zeus-born Laertiades, resourceful Odysseus, ah, wretched one, do you too endure an evil destiny, just like the one I suffered beneath the bright light of the sun? 11.620. I was the son of Zeus Cronion, but had immeasurable misery, for I was made subject to a very much worse man, who laid hard trials upon me. He even sent me here once, to fetch the dog, for he thought there'd never be any trial more difficult than that for me. 11.625. I fetched him and brought him up out of Hades, and Hermes and bright-eyed Athena guided me.' “So saying, he went back into the house of Hades, but I stayed in place where I was, in hope that someone of the hero men, those who'd died before, would still come. 21.255. it's a disgrace, to be heard of even by men yet to be.” Eupeithes' son Antinous said back to him: “Eurymachus, it won't be this way, and your know it yourself. For now throughout the kingdom it's a feast of the god, a hallowed feast. Who could string bows? Put it away quietly instead. 23.65. for they honored none of the men upon the earth, not the good and not the bad, whoever came to them, therefore, because of wickedness they've suffered evil, but Odysseuslost his return far away from Achaea, and he himself has perished.” Then dear nurse Eurycleia answered her: |
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5. Sappho, Fragments, 168, 140 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 251 |
6. Sappho, Fragments, 168, 140 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 251 |
7. Aeschylus, Persians, 604-657, 659-680, 658 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 406 |
8. Pindar, Pythian Odes, 5.93-5.95 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •death and the afterlife, hades (underworld) •death and the afterlife, dead as conscious entities •death and the afterlife, funerary ritual •death and the afterlife, link between living and the dead •death and the afterlife, memorials •death and the afterlife, memory survival •death and the afterlife, tending of tombs Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 553 |
9. Pindar, Olympian Odes, 6.41-6.44, 10.45-10.46 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 42, 390, 557 |
10. Pindar, Nemean Odes, 3.22 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •death and the afterlife, hades (underworld) •death and the afterlife, life and death dichotomy Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 384 |
11. Aeschylus, Eumenides, 273-274, 103 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 399 103. ὁρᾶτε πληγὰς τάσδε καρδίας ὅθεν. | |
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12. Euripides, Ion, 1049, 1048 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 360 1048. Εἰνοδία θύγατερ Δάματρος, ἃ τῶν | 1048. Daughter of Demeter, goddess of highways, queen as thou art of haunting powers of darkness, |
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13. Euripides, Phoenician Women, 343-348 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 526 348. λουτροφόρου χλιδᾶς, ἀνὰ δὲ Θηβαίαν | 348. the custom in marriage for a happy mother; Ismenus had no part at your wedding in supplying the luxurious bath, and there was silence through the streets of Thebes , at the entrance of your bride. |
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14. Plato, Protagoras, 345c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •death and the afterlife Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218 345c. ὅτι εἶναι μὲν ἄνδρα ἀγαθὸν οὐχ οἷόν τε, διατελοῦντα ἀγαθόν, γενέσθαι δὲ ἀγαθὸν οἷόν τε, καὶ κακόν γε τὸν αὐτὸν τοῦτον· ἐπὶ πλεῖστον δὲ καὶ ἄριστοί εἰσιν οὓς ἂν οἱ θεοὶ φιλῶσιν. Simonides Fr. 37.1.19 ταῦτά τε οὖν πάντα πρὸς τὸν Πιττακὸν εἴρηται, καὶ τὰ ἐπιόντα γε τοῦ ᾄσματος ἔτι μᾶλλον δηλοῖ. φησὶ γάρ— τοὔνεκεν οὔ ποτʼ ἐγὼ τὸ μὴ γενέσθαι δυνατὸν διζήμενος κενεὰν ἐς ἄ- πρακτον ἐλπίδα μοῖραν αἰῶνος βαλέω, πανάμωμον ἄνθρωπον, εὐρυεδοῦς ὅσοι καρπὸν αἰνύμεθα χθονός· ἐπί θʼ ὑμῖν εὑρὼν ἀπαγγελέω, Simonides Fr.37.1.22ff. | 345c. is that it is impossible to be a good man, continuing to be good, but possible to become good, and bad also, in the case of the same person. And then—““Best also for the longest space are they whom the gods love.” All this has been said with reference to Pittacus, as is made still plainer by the ensuing verses, in which he says—“Therefore never shall I, in quest of what cannot come to pass, vainly cast my life's lot upon a hope impracticable—of finding a man wholly blameless amongst us who partake of the fruit of the broad-based earth. If I light upon him, be sure I will report it" — says he; [345d] and in this vehement tone he pursues the saying of Pittacus all through the poem: “But I praise and love everyone willingly committing no baseness; for against necessity not even the gods make war.” This also is spoken with the same intent. For Simonides was not so ill-educated as to say that he praised a person who willingly did no evil, as though there were some who did evil willingly. I am fairly sure of this—that none of the wise men considers that anybody ever willingly errs [345e] or willingly does base and evil deeds; they are well aware that all who do base and evil things do them unwillingly; and so Simonides does not say he gives his praise to the person who willingly does no evil, but uses the word “willingly” of himself. For he considered that a man of sense and honor often constrains himself 345c. is that it is impossible to be a good man, continuing to be good, but possible to become good, and bad also, in the case of the same person. And then— Best also for the longest space are they whom the gods love. Simonides Fr. 37.1.19 |
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15. Plato, Philebus, 39e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •death and the afterlife Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218 39e. γεγονότα καὶ τὸν παρόντα χρόνον ἐστίν, περὶ δὲ τὸν μέλλοντα οὐκ ἔστιν; ΠΡΩ. σφόδρα γε. ΣΩ. ἆρα σφόδρα λέγεις, ὅτι πάντʼ ἐστὶ ταῦτα ἐλπίδες εἰς τὸν ἔπειτα χρόνον οὖσαι, ἡμεῖς δʼ αὖ διὰ παντὸς τοῦ βίου ἀεὶ γέμομεν ἐλπίδων; ΠΡΩ. παντάπασι μὲν οὖν. ΣΩ. ἄγε δή, πρὸς τοῖς νῦν εἰρημένοις καὶ τόδε ἀπόκριναι. ΠΡΩ. τὸ ποῖον; ΣΩ. δίκαιος ἀνὴρ καὶ εὐσεβὴς καὶ ἀγαθὸς πάντως ἆρʼ οὐ θεοφιλής ἐστιν; ΠΡΩ. τί μήν; ΣΩ. τί δέ; ἄδικός τε καὶ παντάπασι κακὸς ἆρʼ οὐ | 39e. but not to the future? Pro. To the future especially. Soc. Do you say to the future especially because they are all hopes relating to the future and we are always filled with hopes all our lives? Pro. Precisely. Soc. Well, here is a further question for you to answer. Pro. What is it? Soc. A just, pious, and good man is surely a friend of the gods, is he not? Pro. Certainly. Soc. And an unjust and thoroughly bad man |
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16. Plato, Phaedrus, 245, 246, 247c, 248, 249 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218 |
17. Herodotus, Histories, 1.66-1.68, 4.8-4.9, 4.59, 5.92.7, 9.33-9.35 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •death and the afterlife, life and death dichotomy •death and the afterlife, hades (underworld) •death and the afterlife, funerary monuments •death and the afterlife, communication with souls of the dead •death and the afterlife, conceptions of death •death and the afterlife, necromancy and oracles •death and the afterlife, summoning of souls •death and the afterlife, curse tablets Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 302, 388, 406, 599, 625 1.66. οὕτω μὲν μεταβαλόντες εὐνομήθησαν, τῷ δὲ Λυκούργῳ τελευτήσαντι ἱρὸν εἱσάμενοι σέβονται μεγάλως. οἷα δὲ ἐν τε χώρῃ ἀγαθῇ καὶ πλήθεϊ οὐκ ὀλίγων ἀνδρῶν, ἀνά τε ἔδραμον αὐτίκα καὶ εὐθηνήθησαν, καὶ δή σφι οὐκέτι ἀπέχρα ἡσυχίην ἄγειν, ἀλλὰ καταφρονήσαντες Ἀρκάδων κρέσσονες εἶναι ἐχρηστηριάζοντο ἐν Δελφοῖσι ἐπὶ πάσῃ τῇ Ἀρκάδων χωρῇ. ἡ δὲ Πυθίη σφι χρᾷ τάδε. Ἀρκαδίην μʼ αἰτεῖς· μέγα μʼ αἰτεῖς· οὐ τοι δώσω. πολλοὶ ἐν Ἀρκαδίῃ βαλανηφάγοι ἄνδρες ἔασιν, οἵ σʼ ἀποκωλύσουσιν. ἐγὼ δὲ τοι οὔτι μεγαίρω· δώσω τοί Τεγέην ποσσίκροτον ὀρχήσασθαι καὶ καλὸν πεδίον σχοίνῳ διαμετρήσασθαι. ταῦτα ὡς ἀπενειχθέντα ἤκουσαν οἱ Λακεδαιμόνιοι,Ἀρκάδων μὲν τῶν ἄλλων ἀπείχοντο, οἳ δὲ πέδας φερόμενοι ἐπὶ Τεγεήτας ἐστρατεύοντο, χρησμῷ κιβδήλῳ πίσυνοι, ὡς δὴ ἐξανδραποδιούμενοι τοὺς Τεγεήτας. ἑσσωθέντες δὲ τῇ συμβολῇ, ὅσοι αὐτῶν ἐζωγρήθησαν, πέδας τε ἔχοντες τὰς ἐφέροντο αὐτοὶ καὶ σχοίνῳ διαμετρησάμενοι τὸ πεδίον τὸ Τεγεητέων ἐργάζοντο. αἱ δὲ πέδαι αὗται ἐν τῇσι ἐδεδέατο ἔτι καὶ ἐς ἐμὲ ἦσαν σόαι ἐν Τεγέῃ περὶ τὸν νηὸν τῆς Ἀλέης Ἀθηναίης κρεμάμεναι. 1.67. κατὰ μὲν δὴ τὸν πρότερον πόλεμον συνεχέως αἰεὶ κακῶς ἀέθλεον πρὸς τοὺς Τεγεήτας, κατὰ δὲ τὸν κατὰ Κροῖσον χρόνον καὶ τὴν Ἀναξανδρίδεώ τε καὶ Ἀρίστωνος βασιληίην ἐν Λακεδαίμονι ἤδη οἱ Σπαρτιῆται κατυπέρτεροι τῷ πολέμῳ ἐγεγόνεσαν, τρόπῳ τοιῷδε γενόμενοι. ἐπειδὴ αἰεὶ τῷ πολέμῳ ἑσσοῦντο ὑπὸ Τεγεητέων, πέμψαντες θεοπρόπους ἐς Δελφοὺς ἐπειρώτων τίνα ἂν θεῶν ἱλασάμενοι κατύπερθε τῷ πολέμῳ Τεγεητέων γενοίατο. ἡ δὲ Πυθίη σφι ἔχρησε τὰ Ὀρέστεω τοῦ Ἀγαμέμνονος ὀστέα ἐπαγαγομένους. ὡς δὲ ἀνευρεῖν οὐκ οἷοί τε ἐγίνοντο τὴν θήκην τοῦ Ὀρέστεω ἔπεμπον αὖτις τὴν ἐς θεὸν ἐπειρησομένους τὸν χῶρον ἐν τῷ κέοιτο Ὀρέστης. εἰρωτῶσι δὲ ταῦτα τοῖσι θεοπρόποισι λέγει ἡ Πυθίη τάδε. ἔστι τις Ἀρκαδίης Τεγέη λευρῷ ἐνὶ χώρῳ, ἔνθʼ ἄνεμοι πνείουσι δύω κρατερῆς ὑπʼ ἀνάγκης, καὶ τύπος ἀντίτυπος, καὶ πῆμʼ ἐπὶ πήματι κεῖται. ἔνθʼ Ἀγαμεμνονίδην κατέχει φυσίζοος αἶα, τὸν σὺ κομισσάμενος Τεγέης ἐπιτάρροθος ἔσσῃ. ὡς δὲ καὶ ταῦτα ἤκουσαν οἱ Λακεδαιμόνιοι, ἀπεῖχον τῆς ἐξευρέσιος οὐδὲν ἔλασσον, πάντα διζήμενοι, ἐς οὗ δὴ Λίχης τῶν ἀγαθοεργῶν καλεομένων Σπαρτιητέων ἀνεῦρε, οἱ δὲ ἀγαθοεργοὶ εἰσὶ τῶν ἀστῶν, ἐξιόντες ἐκ τῶν ἱππέων αἰεὶ οἱ πρεσβύτατοι, πέντε ἔτεος ἑκάστου· τοὺς δεῖ τοῦτὸν τὸν ἐνιαυτόν, τὸν ἂν ἐξίωσι ἐκ τῶν ἱππέων, Σπαρτιητέων τῷ κοινῷ διαπεμπομένους μὴ ἐλινύειν ἄλλους ἄλλῃ. 1.68. τούτων ὦν τῶν ἀνδρῶν Λίχης ἀνεῦρε ἐν Τεγέῃ καὶ συντυχίῃ χρησάμενος καὶ σοφίῃ. ἐούσης γὰρ τοῦτον τὸν χρόνον ἐπιμιξίης πρὸς τοὺς Τεγεήτας, ἐλθὼν ἐς χαλκήιον ἐθηεῖτο σίδηρον ἐξελαυνόμενον, καὶ ἐν θώματι ἦν ὀρέων τὸ ποιεόμενον. μαθὼν, δέ μιν ὁ χαλκεὺς ἀποθωμάζοντα εἶπε παυσάμενος τοῦ ἔργου “ἦ κου ἄν, ὦ ξεῖνε Λάκων εἴ περ εἶδες τό περ ἐγώ, κάρτα ἂν ἐθώμαζες, ὅκου νῦν οὕτω τυγχάνεις θῶμα ποιεύμενος τὴν ἐργασίην τοῦ σιδήρου. ἐγὼ γὰρ ἐν τῇδε θέλων τῇ αὐλῇ φρέαρ ποιήσασθαι, ὀρύσσων ἐπέτυχον σορῷ ἑπταπήχεϊ· ὑπὸ δὲ ἀπιστίης μὴ μὲν γενέσθαι μηδαμὰ μέζονας ἀνθρώπους τῶν νῦν ἄνοιξα αὐτὴν καὶ εἶδον τὸν νεκρὸν μήκεϊ ἴσον ἐόντα τῇ σορῷ· μετρήσας δὲ συνέχωσα ὀπίσω.” ὃ μὲν δή οἱ ἔλεγε τά περ ὀπώπεε, ὁ δὲ ἐννώσας τὰ λεγόμενα συνεβάλλετο τὸν Ὀρέστεα κατὰ τὸ θεοπρόπιον τοῦτον εἶναι, τῇδε συμβαλλόμενος· τοῦ χαλκέος δύο ὁρέων φύσας τοὺς ἀνέμους εὕρισκε ἐόντας, τὸν δὲ ἄκμονα καὶ τὴν σφῦραν τόν τε τύπον καὶ τὸν ἀντίτυπον, τὸν δὲ ἐξελαυνόμενον σίδηρον τὸ πῆμα ἐπὶ πήματι κείμενον, κατὰ τοιόνδε τι εἰκάζων, ὡς ἐπὶ κακῷ ἀνθρώπου σίδηρος ἀνεύρηται. συμβαλόμενος δὲ ταῦτα καὶ ἀπελθὼν ἐς Σπάρτην ἔφραζε Λακεδαιμονίοσσι πᾶν τὸ πρῆγμα. οἳ δὲ ἐκ λόγου πλαστοῦ ἐπενείκαντὲς οἱ αἰτίην ἐδίωξαν. ὁ δὲ ἀπικόμενος ἐς Τεγέην καὶ φράζων τὴν ἑωυτοῦ συμφορὴν πρὸς τὸν χαλκέα ἐμισθοῦτο παρʼ οὐκ ἐκδιδόντος τὴν αὐλήν· χρόνῳ δὲ ὡς ἀνέγνωσε, ἐνοικίσθη, ἀνορύξας δὲ τὸν τάφον καὶ τὰ ὀστέα συλλέξας οἴχετο φέρων ἐς Σπάρτην. καὶ ἀπὸ τούτου τοῦ χρόνου, ὅκως πειρῴατο ἀλλήλων, πολλῷ κατυπέρτεροι τῷ πολέμῳ ἐγίνοντο οἱ Λακεδαιμόνιοι· ἤδη δέ σφι καὶ ἡ πολλὴ τῆς Πελοποννήσου ἦν κατεστραμμένη. 4.8. Σκύθαι μὲν ὧδε ὕπερ σφέων τε αὐτῶν καὶ τῆς χώρης τῆς κατύπερθε λέγουσι, Ἑλλήνων δὲ οἱ τὸν Πόντον οἰκέοντες ὧδε. Ἡρακλέα ἐλαύνοντα τὰς Γηρυόνεω βοῦς ἀπικέσθαι ἐς γῆν ταύτην ἐοῦσαν ἐρήμην, ἥντινα νῦν Σκύθαι νέμονται. Γηρυόνεα δὲ οἰκέειν ἔξω τοῦ Πόντου, κατοικημένον τὴν Ἕλληνές λέγουσι Ἐρύθειαν νῆσον τὴν πρὸς Γαδείροισι τοῖσι ἔξω Ἡρακλέων στηλέων ἐπὶ τῷ Ὠκεανῷ. τὸν δὲ Ὠκεανὸν λόγῳ μὲν λέγουσι ἀπὸ ἡλίου ἀνατολέων ἀρξάμενον γῆν περὶ πᾶσαν ῥέειν, ἔργῳ δὲ οὐκ ἀποδεικνῦσι. ἐνθεῦτεν τόν Ἡρακλέα ἀπικέσθαι ἐς τὴν νῦν Σκυθίην χώρην καλεομένην, καὶ καταλαβεῖν γὰρ αὐτὸν χειμῶνα τε καὶ κρυμὸν, ἐπειρυσάμενον τὴν λεοντέην κατυπνῶσαι, τὰς δὲ οἱ ἵππους τὰς 1 ὑπὸ τοῦ ἅρματος νεμομένας ἐν τούτῳ τῳ χρόνῳ ἀφανισθῆναι θείη τύχῃ. 4.9. ὥς δʼ ἐγερθῆναι τὸν Ἡρακλέα, δίζησθαι, πάντα δὲ τῆς χώρης ἐπεξελθόντα τέλος ἀπικέσθαι ἐς τὴν Ὑλαίην καλεομένην γῆν· ἐνθαῦτα δὲ αὐτὸν εὑρεῖν ἐν ἄντρῳ μιξοπάρθενον τινά, ἔχιδναν διφυέα, τῆς τὰ μὲν ἄνω ἀπὸ τῶν γλουτῶν εἶναι γυναικός, τὰ δὲ ἔνερθε ὄφιος. ἰδόντα δὲ καὶ θωμάσαντα ἐπειρέσθαι μιν εἴ κου ἴδοι ἵππους πλανωμένας· τὴν δὲ φάναι ἑωυτήν ἔχειν καὶ οὐκ ἀποδώσειν ἐκείνῳ πρὶν ἢ οἱ μιχθῇ· τό δὲ Ἡρακλέα μιχθῆναι ἐπὶ τῷ μισθῷ τούτῳ. κείνην τε δὴ ὑπερβάλλεσθαι τὴν ἀπόδοσιν τῶν ἵππων, βουλομένην ὡς πλεῖστον χρόνον συνεῖναι τῷ Ἡρακλεῖ, καὶ τὸν κομισάμενον ἐθέλειν ἀπαλλάσσεσθαι· τέλος δὲ ἀποδιδοῦσαν αὐτὴν εἰπεῖν Ἵππους μὲν δὴ ταύτας ἀπικομένας ἐνθάδε ἔσωσα τοὶ ἐγώ, σῶστρά τε σὺ παρέσχες· ἐγὼ γὰρ ἐκ σεῦ τρεῖς παῖδας ἔχω. τούτους, ἐπεὰν γένωνται τρόφιες, ὃ τι χρὴ ποιέειν, ἐξηγέο σύ, εἴτε αὐτοῦ κατοικίζω ʽχώρης γὰρ τῆσδε ἔχω τὸ κράτος αὕτἠ εἴτε ἀποπέμπω παρὰ σέ. τὴν μὲν δὴ ταῦτα ἐπειρωτᾶν, τὸν δὲ λέγουσι πρὸς ταῦτα εἰπεῖν “ἐπεὰν ἀνδρωθέντας ἴδῃ τοὺς παῖδας, τάδε ποιεῦσα οὐκ ἂν ἁμαρτάνοις· τὸν μὲν ἂν ὁρᾷς αὐτῶν τόδε τὸ τόξον ὧδε διατεινόμενον καὶ τῳ ζωστῆρι τῷδε κατὰ τάδε ζωννύμενον, τοῦτον μὲν τῆσδε τῆς χώρης οἰκήτορα ποιεῦ· ὃς δʼ ἂν τούτων τῶν ἔργων τῶν ἐντέλλομαι λείπηται, ἔκπεμπε ἐκ τῆς χώρης. καὶ ταῦτα ποιεῦσα αὐτή τε εὐφρανέαι καὶ τὰ ἐντεταλμένα ποιήσεις.” 4.59. τὰ μὲν δὴ μέγιστα οὕτω σφι εὔπορα ἐστί, τὰ δὲ λοιπὰ νόμαια κατὰ τάδε σφι διακέεται. θεοὺς μὲν μούνους τούσδε ἱλάσκονται, Ἱστίην μὲν μάλιστα, ἐπὶ δὲ Δία καὶ Γῆν, νομίζοντες τὴν Γῆν τοῦ Διὸς εἶναι γυναῖκα, μετὰ δὲ τούτους, Ἀπόλλωνά τε καὶ οὐρανίην Ἀφροδίτην καὶ Ἡρακλέα καὶ Ἄρεα. τούτους μὲν πάντες Σκύθαι νενομίκασι, οἱ δὲ καλεόμενοι βασιλήιοι Σκύθαι καὶ τῷ Ποσειδέωνι θύουσι. ὀνομάζεται δὲ σκυθιστὶ Ἱστίη μὲν Ταβιτί, Ζεὺς δὲ ὀρθότατα κατὰ γνώμην γε τὴν ἐμὴν καλεόμενος Παπαῖος, Γῆ δὲ Ἀπί. Ἀπόλλων δὲ Γοιτόσυρος, οὐρανίη δὲ Ἀφροδίτη Ἀργίμπασα, Ποσειδέων δὲ Θαγιμασάδας. ἀγάλματα δὲ καὶ βωμοὺς καὶ νηοὺς οὐ νομίζουσι ποιέειν πλὴν Ἄρεϊ. τούτῳ δὲ νομίζουσι. 9.33. ὡς δὲ ἄρα πάντες οἱ ἐτετάχατο κατὰ ἔθνεα καὶ κατὰ τέλεα, ἐνθαῦτα τῇ δευτέρῃ ἐθύοντο καὶ ἀμφότεροι. Ἕλλησι μὲν Τισαμενὸς Ἀντιόχου ἦν ὁ θυόμενος· οὗτος γὰρ δὴ εἵπετο τῷ στρατεύματι τούτῳ μάντις· τὸν ἐόντα Ἠλεῖον καὶ γένεος τοῦ Ἰαμιδέων Κλυτιάδην Λακεδαιμόνιοι ἐποιήσαντο λεωσφέτερον. Τισαμενῷ γὰρ μαντευομένῳ ἐν Δελφοῖσι περὶ γόνου ἀνεῖλε ἡ Πυθίη ἀγῶνας τοὺς μεγίστους ἀναιρήσεσθαι πέντε. ὃ μὲν δὴ ἁμαρτὼν τοῦ χρηστηρίου προσεῖχε γυμνασίοισι ὡς ἀναιρησόμενος γυμνικοὺς ἀγῶνας, ἀσκέων δὲ πεντάεθλον παρὰ ἓν πάλαισμα ἔδραμε νικᾶν Ὀλυμπιάδα, Ἱερωνύμῳ τῷ Ἀνδρίῳ ἐλθὼν ἐς ἔριν. Λακεδαιμόνιοι δὲ μαθόντες οὐκ ἐς γυμνικοὺς ἀλλʼ ἐς ἀρηίους ἀγῶνας φέρον τὸ Τισαμενοῦ μαντήιον, μισθῷ ἐπειρῶντο πείσαντες Τισαμενὸν ποιέεσθαι ἅμα Ἡρακλειδέων τοῖσι βασιλεῦσι ἡγεμόνα τῶν πολέμων. ὁ δὲ ὁρέων περὶ πολλοῦ ποιευμένους Σπαρτιήτας φίλον αὐτὸν προσθέσθαι, μαθὼν τοῦτο ἀνετίμα, σημαίνων σφι ὡς ἤν μιν πολιήτην σφέτερον ποιήσωνται τῶν πάντων μεταδιδόντες, ποιήσει ταῦτα, ἐπʼ ἄλλῳ μισθῷ δʼ οὔ. Σπαρτιῆται δὲ πρῶτα μὲν ἀκούσαντες δεινὰ ἐποιεῦντο καὶ μετίεσαν τῆς χρησμοσύνης τὸ παράπαν, τέλος δὲ δείματος μεγάλου ἐπικρεμαμένου τοῦ Περσικοῦ τούτου στρατεύματος καταίνεον μετιόντες. ὁ δὲ γνοὺς τετραμμένους σφέας οὐδʼ οὕτω ἔτι ἔφη ἀρκέεσθαι τούτοισι μούνοισι, ἀλλὰ δεῖν ἔτι τὸν ἀδελφεὸν ἑωυτοῦ Ἡγίην γίνεσθαι Σπαρτιήτην ἐπὶ τοῖσι αὐτοῖσι λόγοισι τοῖσι καὶ αὐτὸς γίνεται. 9.34. ταῦτα δὲ λέγων οὗτος ἐμιμέετο Μελάμποδα, ὡς εἰκάσαι βασιληίην τε καὶ πολιτηίην αἰτεομένους. καὶ γὰρ δὴ καὶ Μελάμπους τῶν ἐν Ἄργεϊ γυναικῶν μανεισέων, ὥς μιν οἱ Ἀργεῖοι ἐμισθοῦντο ἐκ Πύλου παῦσαι τὰς σφετέρας γυναῖκας τῆς νούσου, μισθὸν προετείνατο τῆς βασιληίης τὸ ἥμισυ. οὐκ ἀνασχομένων δὲ τῶν Ἀργείων ἀλλʼ ἀπιόντων, ὡς ἐμαίνοντο πλεῦνες τῶν γυναικῶν, οὕτω δὴ ὑποστάντες τὰ ὁ Μελάμπους προετείνατο ἤισαν δώσοντές οἱ ταῦτα. ὁ δὲ ἐνθαῦτα δὴ ἐπορέγεται ὁρέων αὐτοὺς τετραμμένους, φάς, ἢν μὴ καὶ τῷ ἀδελφεῷ Βίαντι μεταδῶσι τὸ τριτημόριον τῆς βασιληίης, οὐ ποιήσειν τὰ βούλονται. οἱ δὲ Ἀργεῖοι ἀπειληθέντες ἐς στεινὸν καταινέουσι καὶ ταῦτα. 9.35. ὣς δὲ καὶ Σπαρτιῆται, ἐδέοντο γὰρ δεινῶς τοῦ Τισαμενοῦ, πάντως συνεχώρεόν οἱ. συγχωρησάντων δὲ καὶ ταῦτα τῶν Σπαρτιητέων, οὕτω δὴ πέντε σφι μαντευόμενος ἀγῶνας τοὺς μεγίστους Τισαμενὸς ὁ Ἠλεῖος, γενόμενος Σπαρτιήτης, συγκαταιρέει. μοῦνοι δὲ δὴ πάντων ἀνθρώπων ἐγένοντο οὗτοι Σπαρτιήτῃσι πολιῆται. οἱ δὲ πέντε ἀγῶνες οἵδε ἐγένοντο, εἷς μὲν καὶ πρῶτος οὗτος ὁ ἐν Πλαταιῇσι, ἐπὶ δὲ ὁ ἐν Τεγέῃ πρὸς Τεγεήτας τε καὶ Ἀργείους γενόμενος, μετὰ δὲ ὁ ἐν Διπαιεῦσι πρὸς Ἀρκάδας πάντας πλὴν Μαντινέων, ἐπὶ δὲ ὁ Μεσσηνίων ὁ πρὸς Ἰθώμῃ, ὕστατος δὲ ὁ ἐν Τανάγρῃ πρὸς Ἀθηναίους τε καὶ Ἀργείους γενόμενος· οὗτος δὲ ὕστατος κατεργάσθη τῶν πέντε ἀγώνων. | 1.66. Thus they changed their bad laws to good ones, and when Lycurgus died they built him a temple and now worship him greatly. Since they had good land and many men, they immediately flourished and prospered. They were not content to live in peace, but, confident that they were stronger than the Arcadians, asked the oracle at Delphi about gaining all the Arcadian land. ,She replied in hexameter:
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18. Plato, Phaedo, 102, 103, 104, 105, 106, 108a, 111e, 113, 114d, 63b, 63c, 67, 68, 69, 69e, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 114 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218 |
19. Plato, Apology of Socrates, 41c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •death and the afterlife Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218 41c. τὴν πολλὴν στρατιὰν ἢ Ὀδυσσέα ἢ Σίσυφον ἢ ἄλλους μυρίους ἄν τις εἴποι καὶ ἄνδρας καὶ γυναῖκας, οἷς ἐκεῖ διαλέγεσθαι καὶ συνεῖναι καὶ ἐξετάζειν ἀμήχανον ἂν εἴη εὐδαιμονίας; πάντως οὐ δήπου τούτου γε ἕνεκα οἱ ἐκεῖ ἀποκτείνουσι· τά τε γὰρ ἄλλα εὐδαιμονέστεροί εἰσιν οἱ ἐκεῖ τῶν ἐνθάδε, καὶ ἤδη τὸν λοιπὸν χρόνον ἀθάνατοί εἰσιν, εἴπερ γε τὰ λεγόμενα ἀληθῆ. | 41c. or Odysseus, or Sisyphus, or countless others, both men and women, whom I might mention? To converse and associate with them and examine them would be immeasurable happiness. At any rate, the folk there do not kill people for it; since, if what we are told is true, they are immortal for all future time, besides being happier in other respects than men are here.But you also, judges, must regard death hopefully and must bear in mind this one truth, |
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20. Plato, Republic, 325b, 330d, 427b, 429, 430, 431, 432, 433, 434, 435, 498c, 585d, 600b, 608, 608d2, 608d3, 608d4, 608d5, 608d6, 609, 610, 611, 614c, 614d, 615a, 615b, 619b, 619c, 619d, 428 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218 |
21. Isaeus, Orations, 2.10, 6.65, 8.38-8.39 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •death and the afterlife, hades (underworld) •death and the afterlife, dead as conscious entities •death and the afterlife, funerary ritual •death and the afterlife, link between living and the dead •death and the afterlife, memorials •death and the afterlife, memory survival •death and the afterlife, tending of tombs •death and the afterlife, corpse (soma) •death and the afterlife, feasting •death and the afterlife, funerary processions •death and the afterlife, pollution and purification •death and the afterlife, processions •death and the afterlife, role of women in death ceremonies Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 526, 553 |
22. Isocrates, Panathenaicus, 1.186 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •death and the afterlife, funerary speeches Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 74 |
23. Plato, Meno, 81, 81c, 82, 83, 84, 85 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218 |
24. Plato, Laws, 642d, 717a, 717b, 726a, 731c, 881a, 892a, 904, 904d, 905, 908, 908b, 908c, 909, 909a8-b6, 933a, 933b, 933d-e, 959, 959a, 967b, 960 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218 |
25. Plato, Greater Hippias, 492, 508a, 524a, 524f, 527, 493 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218 |
26. Plato, Charmides, 157, 156 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218 |
27. Plato, Sophist, 227, 229, 246e, 228 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218 |
28. Plato, Timaeus, 34c, 41c-e, 42e, 69c, 90a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218 90a. διὸ φυλακτέον ὅπως ἂν ἔχωσιν τὰς κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ δὴ περὶ τοῦ κυριωτάτου παρʼ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ τῇδε, ὡς ἄρα αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκεν, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν ἐπʼ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ συγγένειαν ἀπὸ γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλὰ οὐράνιον, ὀρθότατα λέγοντες· ἐκεῖθεν γάρ, ὅθεν ἡ πρώτη τῆς ψυχῆς γένεσις ἔφυ, τὸ θεῖον τὴν κεφαλὴν καὶ ῥίζαν ἡμῶν | 90a. wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power |
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29. Plato, Cratylus, 398b, 403b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218 |
30. Thucydides, The History of The Peloponnesian War, 2.5.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •death and the afterlife, funerary speeches Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 74 |
31. Xenophon, The Persian Expedition, 1.7.18, 4.5.3-4.5.4, 5.7.35, 6.4.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •death and the afterlife, curse tablets •death and the afterlife, hades (underworld) Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 302, 304 1.7.18. ἐνταῦθα Κῦρος Σιλανὸν καλέσας τὸν Ἀμπρακιώτην μάντιν ἔδωκεν αὐτῷ δαρεικοὺς τρισχιλίους, ὅτι τῇ ἑνδεκάτῃ ἀπʼ ἐκείνης ἡμέρᾳ πρότερον θυόμενος εἶπεν αὐτῷ ὅτι βασιλεὺς οὐ μαχεῖται δέκα ἡμερῶν, Κῦρος δʼ εἶπεν· οὐκ ἄρα ἔτι μαχεῖται, εἰ ἐν ταύταις οὐ μαχεῖται ταῖς ἡμέραις· ἐὰν δʼ ἀληθεύσῃς, ὑπισχνοῦμαί σοι δέκα τάλαντα. τοῦτο τὸ χρυσίον τότε ἀπέδωκεν, ἐπεὶ παρῆλθον αἱ δέκα ἡμέραι. 6.4.13. ἐκ τούτου ἐθύοντο οἱ στρατηγοί, μάντις δὲ παρῆν Ἀρηξίων Ἀρκάς· ὁ δὲ Σιλανὸς ὁ Ἀμπρακιώτης ἤδη ἀπεδεδράκει πλοῖον μισθωσάμενος ἐξ Ἡρακλείας. θυομένοις δὲ ἐπὶ τῇ ἀφόδῳ οὐκ ἐγίγνετο τὰ ἱερά. | 6.4.13. Thereupon the generals proceeded to sacrifice, the soothsayer who was present being Arexion the Arcadian; for Silanus the Ambraciot had by this time stolen away, cp. Xen. Anab. 5.6.18, 34. on a vessel which he hired at Heracleia. When they sacrificed, however, with a view to their departure, the victims would not prove favourable, |
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32. Xenophon, Memoirs, 2.2.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •death and the afterlife, hades (underworld) •death and the afterlife, dead as conscious entities •death and the afterlife, funerary ritual •death and the afterlife, link between living and the dead •death and the afterlife, memorials •death and the afterlife, memory survival •death and the afterlife, tending of tombs Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 553 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. | 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. 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, 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. |
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33. Aristophanes, Peace, 371 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •death and the afterlife, hades (underworld) •death and the afterlife, link between living and the dead Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 559 371. ἆρ' οἶσθα θάνατον ὅτι προεῖφ' ὁ Ζεὺς ὃς ἂν | |
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34. Aristophanes, Frogs, 145-147, 1478, 148-151, 274-276, 353-371, 1477 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 559 1477. τίς οἶδεν εἰ τὸ ζῆν μέν ἐστι κατθανεῖν, 1477. > | |
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35. Plato, Symposium, 202e, 212b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218 |
36. Plato, Gorgias, 492, 493, 508a, 524f, 527 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218 |
37. Callimachus, Fragments, 98-99 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 402, 403 |
38. Callimachus, Fragments, 98-99 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 402, 403 |
39. Aristotle, Athenian Constitution, 1, 55 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 553 | 55. These then are the officers appointed by lot, and their powers in their several departments are as has been just described. Now as to those who have the title of the nine archons, an account has been already given of how they were appointed at first. But now they appoint by lot six Thesmothetae and a secretary for them, and further, an archon and king and commander-in-chief severally from each tribe. And they are first examined in the Council by the five hundred, except the secretary, who is examined only in the court just like all other officers of state (for all who are appointed either by lot or vote hold office only after examination), but the nine archons are examined before the Council and again in court. In former days no one could hold office if he were rejected by the Council, but now there is appeal to the court, and with it rests the decision regarding the examination. The questions asked in the examination are as follows: First, who is your father, and of what deme? and who your father's father, and who your mother, and who your mother's father, and of what deme? and, after this, if he has an Apollo Patroos and Zeus Herkeios, and where their shrines are; then, if he has grave plots, and where they are; and, last, if he treats his parents well, and pays his taxes (or performs the rites?), and has duly performed his military service. Having asked these questions, the examiner says, 'Call your witnesses to these facts.' When the witnesses are produced he asks further, 'Has anyone any accusation to bring against this man?' and if no one comes forward, after giving opportunity for accusation and defence, he proposes the show of hands in the Council and in the court the vote. And if no one wants to accuse, he at once gives his vote. Formerly one only put his pebble into the urn, but now all must do so. Further, the right exists of passing a vote about them with the object, if any bad man gets his accusers out of the way, of putting it in the power of the jurors to reject him. When the examination has been concluded in this way, they walk up to the Stone on which are the cut-up offerings, and on which the arbitrators take their oath and declare their awards, and witnesses solemnly swear to their evidence. Mounting this stone, they swear that they will discharge the duties of their office faithfully and according to the laws, and that they will not take bribes in connection with their office, and if they should they will make a votive offering of a gold statue. After this oath they walk to the Acropolis, and take it again in the same terms there, and after this they enter upon their office. |
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40. Callimachus, Fragments, 98-99 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 402, 403 |
41. Aristotle, Soul, 407b20 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •death and the afterlife, judgement and punishment •death and the afterlife, link between living and the dead •death and the afterlife, reincarnation •death and the afterlife, soul (psyche) •death and the afterlife, transmigration of souls Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 561 |
42. Apollonius of Rhodes, Argonautica, 3.148, 3.531-3.533, 3.803, 3.861-3.862, 3.1191-3.1224, 4.148, 4.829, 4.1020 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •death and the afterlife, hades (underworld) Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 360 3.148. λίσσετο δʼ αἶψα πορεῖν αὐτοσχεδόν· ἡ δʼ ἀγανοῖσιν < 3.803. φάρμακά οἱ, τὰ μὲν ἐσθλά, τὰ δὲ ῥαιστήριʼ, ἔκειτο. < 3.861. ἑπτάκι δὲ Βριμὼ κουροτρόφον ἀγκαλέσασα, < 3.862. Βριμὼ νυκτιπόλον, χθονίην, ἐνέροισιν ἄνασσαν, < 3.1191. ἠέλιος μὲν ἄπωθεν ἐρεμνὴν δύετο γαῖαν < 3.1192. ἑσπέριος, νεάτας ὑπὲρ ἄκριας Αἰθιοπήων· < 3.1193. νὺξ δʼ ἵπποισιν ἔβαλλεν ἔπι ζυγά· τοὶ δὲ χαμεύνας < 3.1194. ἔντυον ἥρωες παρὰ πείσμασιν. αὐτὰρ Ἰήσων < 3.1195. αὐτίκʼ ἐπεί ῥʼ Ἑλίκης εὐφεγγέος ἀστέρες Ἄρκτου < 3.1196. ἔκλιθεν, οὐρανόθεν δὲ πανεύκηλος γένετʼ αἰθήρ, < 3.1197. βῆ ῥʼ ἐς ἐρημαίην, κλωπήιος ἠύτε τις φώρ, < 3.1198. σὺν πᾶσιν χρήεσσι· πρὸ γάρ τʼ ἀλέγυνεν ἕκαστα < 3.1199. ἠμάτιος· θῆλυν μὲν ὄιν, γάλα τʼ ἔκτοθι ποίμνης < 3.1200. Ἄργος ἰὼν ἤνεικε· τὰ δʼ ἐξ αὐτῆς ἕλε νηός. < 3.1201. ἀλλʼ ὅτε δὴ ἴδε χῶρον, ὅτις πάτου ἔκτοθεν ἦεν < 3.1202. ἀνθρώπων, καθαρῇσιν ὑπεύδιος εἱαμενῇσιν, < 3.1203. ἔνθʼ ἤτοι πάμπρωτα λοέσσατο μὲν ποταμοῖο < 3.1204. εὐαγέως θείοιο τέρεν δέμας· ἀμφὶ δὲ φᾶρος < 3.1205. ἕσσατο κυάνεον, τό ῥά οἱ πάρος ἐγγυάλιξεν < 3.1206. Λημνιὰς Ὑψιπύλη, ἀδινῆς μνημήιον εὐνῆς. < 3.1207. πήχυιον δʼ ἄρʼ ἔπειτα πέδῳ ἔνι βόθρον ὀρύξας < 3.1208. νήησε σχίζας, ἐπὶ δʼ ἀρνειοῦ τάμε λαιμόν, < 3.1209. αὐτόν τʼ εὖ καθύπερθε τανύσσατο· δαῖε δὲ φιτρους < 3.1210. πῦρ ὑπένερθεν ἱείς, ἐπὶ δὲ μιγάδας χέε λοιβάς, < 3.1211. Βριμὼ κικλήσκων Ἑκάτην ἐπαρωγὸν ἀέθλων. < 3.1212. καί ῥʼ ὁ μὲν ἀγκαλέσας πάλιν ἔστιχεν· ἡ δʼ ἀίουσα < 3.1213. κευθμῶν ἐξ ὑπάτων δεινὴ θεὸς ἀντεβόλησεν < 3.1214. ἱροῖς Αἰσονίδαο· πέριξ δέ μιν ἐστεφάνωντο < 3.1215. σμερδαλέοι δρυΐνοισι μετὰ πτόρθοισι δράκοντες. < 3.1216. στράπτε δʼ ἀπειρέσιον δαΐδων σέλας· ἀμφὶ δὲ τήνγε < 3.1217. ὀξείῃ ὑλακῇ χθόνιοι κύνες ἐφθέγγοντο. < 3.1218. πίσεα δʼ ἔτρεμε πάντα κατὰ στίβον· αἱ δʼ ὀλόλυξαν < 3.1219. νύμφαι ἑλειονόμοι ποταμηίδες, αἳ περὶ κείνην < 3.1220. Φάσιδος εἱαμενὴν Ἀμαραντίου εἱλίσσονται. < 3.1221. Αἰσονίδην δʼ ἤτοι μὲν ἕλεν δέος, ἀλλά μιν οὐδʼ ὧς < 3.1222. ἐντροπαλιζόμενον πόδες ἔκφερον, ὄφρʼ ἑτάροισιν < 3.1223. μίκτο κιών· ἤδη δὲ φόως νιφόεντος ὕπερθεν < 3.1224. Καυκάσου ἠριγενὴς Ἠὼς βάλεν ἀντέλλουσα. < 4.148. νυκτιπόλον, χθονίην, εὐαντέα δοῦναι ἐφορμήν. < 4.829. νυκτιπόλος Ἑκάτη, τήν τε κλείουσι Κράταιιν, < 4.1020. ἴστω νυκτιπόλου Περσηίδος ὄργια κούρης, < | 3.1191. Far away in the west the sun was sailing beneath the dark earth, beyond the furthest hills of the Aethiopians; and Night was laying the yoke upon her steeds; and the heroes were preparing their beds by the hawsers. But Jason, as soon as the stars of Heliee, the bright-gleaming bear, had set, and the air had all grown still under heaven, went to a desert spot, like some stealthy thief, with all that was needful; for beforehand in the daytime had he taken thought for everything; and Argus came bringing a ewe and milk from the flock; and them he took from the ship. But when the hero saw a place which was far away from the tread of men, in a clear meadow beneath the open sky, there first of all he bathed his tender body reverently in the sacred river; and round him he placed a dark robe, which Hypsipyle of Lemnos had given him aforetime, a memorial of many a loving embrace. Then he dug a pit in the ground of a cubit's depth and heaped up billets of wood, and over it he cut the throat of the sheep, and duly placed the carcase above; and he kindled the logs placing fire beneath, and poured over them mingled libations, calling on Hecate Brimo to aid him in the contests. And when he had called on her he drew back; and she heard him, the dread goddess, from the uttermost depths and came to the sacrifice of Aeson's son; and round her horrible serpents twined themselves among the oak boughs; and there was a gleam of countless torches; and sharply howled around her the hounds of hell. All the meadows trembled at her step; and the nymphs that haunt the marsh and the river shrieked, all who dance round that mead of Amarantian Phasis. And fear seized Aeson's son, but not even so did he turn round as his feet bore him forth, till he came back to his comrades; and now early dawn arose and shed her light above snowy Caucasus. |
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43. Diodorus Siculus, Historical Library, 15.54.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •death and the afterlife, curse tablets Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 305 | 15.54.2. Certain local oracle-mongers likewise came up to Epameinondas, saying that the Lacedaemonians were destined to meet with a great disaster by the tomb of the daughters of Leuctrus and Scedasus for the following reasons. |
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44. Ovid, Metamorphoses, 9.629 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •death and the afterlife, corpse (soma) Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 624 |
45. Plutarch, Solon, 21.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 526 21.5. ἐναγίζειν δὲ βοῦν οὐκ εἴασεν, οὐδὲ συντιθέναι πλέον ἱματίων τριῶν, οὐδʼ ἐπʼ ἀλλότρια μνήματα βαδίζειν χωρὶς ἐκκομιδῆς. ὧν τὰ πλεῖστα καὶ τοῖς ἡμετέροις νόμοις ἀπηγόρευται· πρόσκειται δὲ τοῖς ἡμετέροις ζημιοῦσθαι τοὺς τὰ τοιαῦτα ποιοῦντας ὑπὸ τῶν γυναικονόμων, ὡς ἀνάνδροις καὶ γυναικώδεσι τοῖς περὶ τὰ πένθη πάθεσι καὶ ἁμαρτήμασιν ἐνεχομένους. | 21.5. The sacrifice of an ox at the grave was not permitted, nor the burial with the dead of more than three changes of raiment, nor the visiting of other tombs than those of their own family, except at the time of interment. Most of these practices are also forbidden by our laws, but ours contain the additional proviso that such offenders shall be punished by the board of censors for women, because they indulge in unmanly and effeminate extravagances of sorrow when they mourn |
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46. Plutarch, Greek Questions, 293b6.-c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •death and the afterlife, curse tablets •death and the afterlife, funerary inscriptions Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 426 |
47. Plutarch, Nicias, 23.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •death and the afterlife, curse tablets Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 302 23.5. τῷ μέντοι Νικίᾳ συνηνέχθη τότε μηδὲ μάντιν ἔχειν ἔμπειρον· ὁ γὰρ συνήθης αὐτοῦ καὶ τὸ πολὺ τῆς δεισιδαιμονίας ἀφαιρῶν Στιλβίδης ἐτεθνήκει μικρὸν ἔμπροσθεν. ἐπεὶ τὸ σημεῖον, ὥς φησι Φιλόχορος, φεύγουσιν οὐκ ἦν πονηρόν, ἀλλὰ καὶ πάνυ χρηστόν· ἐπικρύψεως γὰρ αἱ σὺν φόβῳ πράξεις δέονται, τὸ δὲ φῶς πολέμιόν ἐστιν αὐταῖς. | 23.5. However, it was the lot of Nicias at this time to be without even a soothsayer who was expert. The one who had been his associate, and who used to set him free from most of his superstition, Stilbides, had died a short time before. For indeed the sign from Heaven, as Philochorus observed, was not an obnoxious one to fugitives, but rather very propitious; concealment is just what deeds of fear need, whereas light is an enemy to them. |
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48. Plutarch, Theseus, 36 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •death and the afterlife, life and death dichotomy Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 388 |
49. Plutarch, On Isis And Osiris, 18-19, 36, 68, 38 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 622 | 38. of the stars the Egyptians think that the Dog-star is the star of Isis, Cf. 359 d, supra, and 376 a, infra . because it is the bringer of water. In the Nile. They also hold the Lion in honour, and they adorn the doorways of their shrines with gaping lions’ heads, Cf. Moralia, 670 c; Horapollo, Hieroglyphica, i. 21. because the Nile overflows When for the first time the Sun comes into conjunction with Leo. Aratus, Phaenomena, 151. The Dog-star rises at about the same time. As they regard the Nile as the effusion of Osiris, Cf. the note on 365 b, supra . so they hold and believe the earth to be the body of Isis, not all of it, but so much of it as the Nile covers, fertilizing it and uniting with it. Cf. 363 d, supra . From this union they make Horus to be born. The all-conserving and fostering Hora, that is the seasonable tempering of the surrounding air, is Horus, who they say was brought up by Leto in the marshes round about Buto Cf. 357 f, supra . ; for the watery and saturated land best nurtures those exhalations which quench and abate aridity and dryness. The outmost parts of the land beside the mountains and bordering on the sea the Egyptians call Nephthys. This is why they give to Nephthys the name of Finality, Cf. 355 f, supra, and 375 b, infra . and say that she is the wife of Typhon. Whenever, then, the Nile overflows and with abounding waters spreads far away to those who dwell in the outermost regions, they call this the union of Osiris with Nephthys, Cf. the note on 356 e, supra . which is proved by the upspringing of the plants. Among these is the melilotus, Cf. 356 f, supra . by the wilting and failing of which, as the story goes, Typhon gained knowledge of the wrong done to his bed. So Isis gave birth to Horus in lawful wedlock, but Nephthys bore Anubis clandestinely. However, in the chronological lists of the kings they record that Nephthys, after her marriage to Typhon, was at first barren. If they say this, not about a woman, but about the goddess, they must mean by it the utter barrenness and unproduetivity of the earth resulting from a hard-baked soil. |
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50. Plutarch, Comparison of Numa With Lycurgus, 15.3-15.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •death and the afterlife, corpse (soma) •death and the afterlife, feasting •death and the afterlife, funerary processions •death and the afterlife, funerary ritual •death and the afterlife, pollution and purification •death and the afterlife, processions •death and the afterlife, role of women in death ceremonies Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 526 |
51. Pliny The Elder, Natural History, 7.152 (1st cent. CE - 1st cent. CE) Tagged with subjects: •death and the afterlife, hades (underworld) •death and the afterlife, communication with souls of the dead •death and the afterlife, conceptions of death •death and the afterlife, ghosts/restless spirits/revenants Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 403 |
52. Apollodorus, Bibliotheca, 1.3.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •death and the afterlife, hades (underworld) Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 378 1.3.1. Ζεὺς δὲ γαμεῖ μὲν Ἥραν, καὶ τεκνοῖ Ἥβην Εἰλείθυιαν Ἄρην, 3 -- μίγνυται δὲ πολλαῖς θνηταῖς τε καὶ ἀθανάτοις γυναιξίν. ἐκ μὲν οὖν Θέμιδος τῆς 4 -- Οὐρανοῦ γεννᾷ θυγατέρας ὥρας. Εἰρήνην Εὐνομίαν Δίκην, μοίρας, Κλωθὼ Λάχεσιν Ἄτροπον, ἐκ Διώνης δὲ Ἀφροδίτην, ἐξ Εὐρυνόμης δὲ τῆς Ὠκεανοῦ χάριτας, Ἀγλαΐην Εὐφροσύνην Θάλειαν, ἐκ δὲ Στυγὸς Περσεφόνην, ἐκ δὲ Μνημοσύνης μούσας, πρώτην μὲν Καλλιόπην, εἶτα Κλειὼ Μελπομένην Εὐτέρπην Ἐρατὼ Τερψιχόρην Οὐρανίαν Θάλειαν Πολυμνίαν. | 1.3.1. Now Zeus wedded Hera and begat Hebe, Ilithyia, and Ares, but he had intercourse with many women, both mortals and immortals. By Themis, daughter of Sky, he had daughters, the Seasons, to wit, Peace, Order, and Justice; also the Fates, to wit, Clotho, Lachesis, and Atropus; by Dione he had Aphrodite; by Eurynome, daughter of Ocean, he had the Graces, to wit, Aglaia, Euphrosyne, and Thalia; by Styx he had Persephone; and by Memory ( Mnemosyne) he had the Muses, first Calliope, then Clio, Melpomene, Euterpe, Erato, Terpsichore, Urania, Thalia, and Polymnia. 1.3.1. Now Zeus wedded Hera and begat Hebe, Ilithyia, and Ares, but he had intercourse with many women, both mortals and immortals. By Themis, daughter of Sky, he had daughters, the Horae (seasons), to wit, Eirene (peace), Eunomia (good order), and Dike (justice); also the Fates, to wit, Clotho, Lachesis, and Atropus; by Dione he had Aphrodite; by Eurynome, daughter of Ocean, he had the Graces, to wit, Aglaia, Euphrosyne, and Thalia; by Styx he had Persephone; and by Mnemosyne (Memory) he had the Muses, first Calliope, then Clio, Melpomene, Euterpe, Erato, Terpsichore, Urania, Thalia, and Polymnia. |
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53. Antoninus Liberalis, Collection of Metamorphoses, 29 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •death and the afterlife, funerary inscriptions Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 42 |
54. Lucian, The Lover of Lies, 17.22-17.24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 360, 406 |
55. Athenaeus, The Learned Banquet, 3.125d (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •death and the afterlife, communication with souls of the dead •death and the afterlife, conceptions of death •death and the afterlife, ghosts/restless spirits/revenants Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 402 |
56. Pausanias, Description of Greece, 1.22.3, 1.32.4, 2.20.6, 5.13.1-5.13.7, 5.31.1, 6.6.7-6.6.11, 6.11.2-6.11.9, 6.22.1, 8.22.2-8.22.3, 10.28.4-10.28.6, 10.31.9, 10.31.11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 559 10.31.9. αἱ δὲ ὑπὲρ τὴν Πενθεσίλειαν φέρουσαι μέν εἰσιν ὕδωρ ἐν κατεαγόσιν ὀστράκοις, πεποίηται δὲ ἡ μὲν ἔτι ὡραία τὸ εἶδος, ἡ δὲ ἤδη τῆς ἡλικίας προήκουσα· ἰδίᾳ μὲν δὴ οὐδὲν ἐπίγραμμα ἐπὶ ἑκατέρᾳ τῶν γυναικῶν, ἐν κοινῷ δέ ἐστιν ἐπὶ ἀμφοτέραις εἶναι σφᾶς τῶν οὐ μεμυημένων γυναικῶν. | 10.31.9. The women beyond Penthesileia are carrying water in broken pitchers; one is depicted as in the bloom of youth, the other is already advanced in years. There is no separate inscription on either woman, but there is one common to the pair, which states that they are of the number of the uninitiated. |
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57. Papyri, Papyri Graecae Magicae, 1.318, 4.277-4.278, 4.296-4.406, 4.436-4.461, 4.1957-4.1989, 7.686-7.692, 8.15-8.21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •death and the afterlife, hades (underworld) •death and the afterlife, curse tablets •death and the afterlife, ghosts/restless spirits/revenants •death and the afterlife, book of the dead Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 139, 140, 141, 142, 144 |
58. Diogenes Laertius, Lives of The Philosophers, 8.36, 8.77 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •death and the afterlife, judgement and punishment •death and the afterlife, link between living and the dead •death and the afterlife, reincarnation •death and the afterlife, soul (psyche) •death and the afterlife, transmigration of souls Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 561 | 8.36. This is what Alexander says that he found in the Pythagorean memoirs. What follows is Aristotle's.But Pythagoras's great dignity not even Timon overlooked, who, although he digs at him in his Silli, speaks ofPythagoras, inclined to witching works and ways,Man-snarer, fond of noble periphrase.Xenophanes confirms the statement about his having been different people at different times in the elegiacs beginning:Now other thoughts, another path, I show.What he says of him is as follows:They say that, passing a belaboured whelp,He, full of pity, spake these words of dole:Stay, smite not ! 'Tis a friend, a human soul;I knew him straight whenas I heard him yelp ! 8.77. The sun he calls a vast collection of fire and larger than the moon; the moon, he says, is of the shape of a quoit, and the heaven itself crystalline. The soul, again, assumes all the various forms of animals and plants. At any rate he says:Before now I was born a boy and a maid, a bush and a bird, and a dumb fish leaping out of the sea.His poems On Nature and Purifications run to 5000 lines, his Discourse on Medicine to 600. of the tragedies we have spoken above. |
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59. Porphyry, On The Cave of The Nymphs, 6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •death and the afterlife, hades (underworld) Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 358 | 6. This world, then, is sacred and pleasant to souls wno nave now proceeded into nature, and to natal daemons, though it is essentially dark and obscure; from which some have suspected that souls also are of an obscure nature and essentially consist of air. Hence a cavern, which is both pleasant and dark, will be appropriately consecrated to souls on the earth, conformably to its similitude to the world, in which, as in the greatest of all temples, souls reside. To the nymphs likewise, who preside over waters, a cavern, in which there are perpetually flowing streams, is adapted. Let, therefore, this present cavern be consecrated to souls, and among the more partial powers, to nymphs that preside over streams and fountains, and who, on this account, are called fontal and naiades. Waat, therefore, are the different symbols, some of which are adapted to souls, but others to the aquatic powers, in order that we may apprehend that this cavern is consecrated in common to |19 both? Let the stony bowls, then, and the amphorae be symbols of the aquatic nymphs. For these are, indeed, the symbols of Bacchus, but their composition is fictile, i.e., consists of baked earth, and these are friendly to the vine, the gift of God; since the fruit of the vine is brought to a proper maturity by the celestial fire of the sun. But the stony bowls and amphorae are in the most eminent degree adapted to the nymphs who preside over the water that flows from rocks. And to souls that descend into generation and are occupied in corporeal energies, what symbol can be more appropriate than those instruments pertaining to weaving? Hence, also, the poet ventures to say, "that on these, the nymphs weave purple webs, admirable to the view." For the formation of the flesh is on and about the bones, which in the bodies of animals resemble stones. Hence these instruments of weaving consist of stone, and not of any other matter. But the purple webs will evidently be the flesh which is woven from the blood. For purple woollen garments are tinged from blood. and wool is dyed from animal juice. The generation of flesh, also, is through and from blood. Add, too, that |20 the body is a garment with which the soul is invested, a thing wonderful to the sight, whether this refers to the composition of the soul, or contributes to the colligation of the soul (to the whole of a visible essence). Thus, also, Proserpine, who is the inspective guardian of everything produced from seed, is represented by Orpheus as weaving a web (note 7), and the heavens are called by the ancients a veil, in consequence of being,as it were, the vestment of the celestial Gods. |
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60. Porphyry, On Abstinence, 2.36.3-2.36.5, 2.37.1, 2.37.4-2.37.5, 2.38.2-2.38.4, 2.39.1-2.39.4, 2.43.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •death and the afterlife, soul (psyche) Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 424, 425 |
61. Epigraphy, Syll. , 37-38 Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 454 |
62. Epigraphy, Ig Xii,7, 515.6 Tagged with subjects: •death and the afterlife, funerary monuments •death and the afterlife, life and death dichotomy Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 391 |
63. Epigraphy, Ig Xii,5, 739 Tagged with subjects: •death and the afterlife, hades (underworld) Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 623 |
65. Epigraphy, Ig Ii2, 1006.69 Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 384, 386 | 839. To the Hero Doctor Eukles son of Eunomos of Kephale dedicated (anethēken). (5) Gods In the archonship of Thrasyphon (220/19), in the sixth prytany, of PandionisVI, for which . . . of PaianiaV was secretary. Decrees [of the People] . . . . of Maimakterion, (10) the sixteenth of the prytany. Principal Assembly in the theatre. of the presiding committee Kleomachos son of La- of - was putting to the vote, and his fellow presiding committee members. The Council decided. (15) Empedion son of Eumelos of Euonymon proposed: concerning the matters about which [the priest] of the Hero Doctor has made an approach (prosodon) . . . from the models (tupōn) stored (anakeimenōn) [in the sanctuary], and the silver coin (arguriou), there should be fashioned (kataskeuasthēi), as a dedication (20) to the god, a wine-pourer (oinochoē), [as beautiful as possible?], for good fortune, the Council shall decide, that the presiding committee allotted for the forthcoming Assembly shall put these matters on the agenda, and submit the opinion of the Council to the (25) People that it seems good to the Council, that the People should choose two men [from the Areopagites], and three from their own number, who with the priest and the general in charge of equipment (epi tēn paraskeuēn) and the director of works (architektonos) (30) in charge of sanctuaries, having melted down (kathelontes) the models and anything else that there is in silver (arguroun) or gold (chrusoun), and having weighed (stēsantes) the stored silver coin (argurion), will fashion for the god a dedication, as beautiful as they can, and will dedicate it, (35) having inscribed on it, “The Council in the archonship of Thrasyphon, from the dedications, to the Hero Doctor”; and those chosen shall write up (anagrapsatōsan) the names of those who have dedicated in the sanctuary, and the weight, on a stone (40) stele and stand it in the sanctuary; and they shall deposit an account of what they disburse; and they shall choose a public slave (dēmosion) to make a record (antigrapsomenon), so that, these things having taken place, the affairs of the gods shall be handled well and piously by the Council and the (45) People; and to sacrifice to the god a propitiatory sacrifice (arestērion) for fifteen drachmas. For the fashioning of the wine-pourer for the Hero Doctor were elected from all Athenians, Glauketes (50) of Kephisia, Sogenes of Ikarion, Konon of Alopeke; from the Areopagites, Theognis of Kydathenaion, Chares of Aphidna; as the public slave Demetrios was elected. In the sanctuary of the Hero Doctor, the items melted down (55) for the dedication: silver (argura): tetradrachm which Kallistratos dedicated; model which Lamidion dedicated; model which Zoilos dedicated on behalf of his child (paidiou); model which Kallistion dedicated; model which Lamidion dedicated; model which (60) Asphalion dedicated; model which Nikokles dedicated; model which Kallistion dedicated; model which Philistis dedicated; model and little shield which Euthion dedicated; model which Zoilos dedicated; two thighs or thigh-bones (mērous) which Xenokles dedicated; model which (65) Eukleia dedicated; model which Olympis dedicated; model which Kallistion dedicated; eyes which Kteson dedicated; model which Kallistion dedicated; six drachmas; uninscribed tetradrachm; model which Kallistion dedicated; thighs or thigh-bones (mērous) which (70) Spinther dedicated; model which Patrokl- dedicated; eyes which Lamidion dedicated; eyes which Philostrate dedicated; end-point (akrostolion) which Theodotos dedicated; model which Sophon dedicated; breast (stēthos) which Pyron dedicated; model which Mosch- dedicated (75) on behalf of Kallistrate and Kallippos; model which Kallistion dedicated; model which Kallistion dedicated; model which Kallistion dedicated; model which Kallistion dedicated; hand which Nikostrate dedicated; two little models (tupia) which Eukles dedicated. (80) Drachmas of silver: 18. Weight of models: 116 dr. Dish (phialē) weight: 100 dr. Total: 234 dr. From this a propitiatory sacrifice according to the decree: 15 dr. Reduction on melting together of the little models and the dish: 12 dr.; and for inscribing the stele (85) 8 dr. 3 ob.; making-cost (ergastra) of the wine-pourer: 12 dr. The wine-pourer weighs 183 dr. 3 ob. Total: 232 dr.[10] Remainder: 2 dr. Having fashioned this into a model we shall dedicate it. text from Attic Inscriptions Online, IG II2 839 - On the dedications to the Hero Doctor |
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66. Epigraphy, Ig I , 7.12 Tagged with subjects: •death and the afterlife, funerary inscriptions Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 42 |
67. Epigraphy, Lss, 20.17-20.23 Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 265, 329 |
68. Epigraphy, Lsam, 50, 72 Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 42 |
70. Epigraphy, Lscgsupp., 150 Tagged with subjects: •death and the afterlife, funerary regulations Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 329 |
71. Demosthenes, Schol., 60.19 Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 74 |
72. Epigraphy, Ig Xii,4, 283, 348 Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 42 |