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 (2015), The Oxford Handbook of Ancient Greek Religion, 401 | 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 (2015), The Oxford Handbook of Ancient Greek Religion, 377 | 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 (2015), The Oxford Handbook of Ancient Greek Religion, 56, 153, 378, 398, 400, 554, 556 | 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, 3.460. / even such as shall abide in the minds of men that are yet to be. So spake the son of Atreus, and all the Achaeans shouted assent. 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. / some 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. / some 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. / some 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. 12.34. / 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. Thus were Poseidon and Apollo to do in the aftertime; 12.35. / but then war and the din of war blazed about the well-builded wall, and the beams of the towers rang, as they were smitten; and the Argives, conquered by the scourge of Zeus, were penned by their hollow ships, and held in check in terror of Hector, the mighty deviser of rout, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 142, 265, 398, 399, 400, 404, 405, 553, 554, 555, 556, 557 |
| 5. Sappho, Fragments, 168, 140 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 251 |
| 6. Sappho, Fragments, 168, 140 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 384 |
11. Aeschylus, Eumenides, 273-274, 103 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 360 |
| 13. Euripides, Phoenician Women, 343-348 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 526 |
14. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •death and the afterlife Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 218 | 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, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •death and the afterlife Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 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, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 302, 388, 406, 599, 625 | 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: quote type="oracle" l met="dact" You ask me for Arcadia ? You ask too much; I grant it not. /l l There are many men in Arcadia , eaters of acorns, /l l Who will hinder you. But I grudge you not. /l l I will give you Tegea to beat with your feet in dancing, /l l And its fair plain to measure with a rope. /l /quote ,When the Lacedaemonians heard the oracle reported, they left the other Arcadians alone and marched on Tegea carrying chains, relying on the deceptive oracle. They were confident they would enslave the Tegeans, but they were defeated in battle. ,Those taken alive were bound in the very chains they had brought with them, and they measured the Tegean plain with a rope by working the fields. The chains in which they were bound were still preserved in my day, hanging up at the temple of Athena Alea. 1.67. In the previous war the Lacedaemonians continually fought unsuccessfully against the Tegeans, but in the time of Croesus and the kingship of Anaxandrides and Ariston in Lacedaemon the Spartans had gained the upper hand. This is how: ,when they kept being defeated by the Tegeans, they sent ambassadors to Delphi to ask which god they should propitiate to prevail against the Tegeans in war. The Pythia responded that they should bring back the bones of Orestes, son of Agamemnon. ,When they were unable to discover Orestes' tomb, they sent once more to the god to ask where he was buried. The Pythia responded in hexameter to the messengers: , quote type="oracle" l met="dact" There is a place Tegea in the smooth plain of Arcadia , /l l Where two winds blow under strong compulsion. /l l Blow lies upon blow, woe upon woe. /l l There the life-giving earth covers the son of Agamemnon. /l l Bring him back, and you shall be lord of Tegea . /l /quote ,When the Lacedaemonians heard this, they were no closer to discovery, though they looked everywhere. Finally it was found by Lichas, who was one of the Spartans who are called “doers of good deeds.”. These men are those citizens who retire from the knights, the five oldest each year. They have to spend the year in which they retire from the knights being sent here and there by the Spartan state, never resting in their efforts. 1.68. It was Lichas, one of these men, who found the tomb in Tegea by a combination of luck and skill. At that time there was free access to Tegea , so he went into a blacksmith's shop and watched iron being forged, standing there in amazement at what he saw done. ,The smith perceived that he was amazed, so he stopped what he was doing and said, “My Laconian guest, if you had seen what I saw, then you would really be amazed, since you marvel so at ironworking. ,I wanted to dig a well in the courtyard here, and in my digging I hit upon a coffin twelve feet long. I could not believe that there had ever been men taller than now, so I opened it and saw that the corpse was just as long as the coffin. I measured it and then reburied it.” So the smith told what he had seen, and Lichas thought about what was said and reckoned that this was Orestes, according to the oracle. ,In the smith's two bellows he found the winds, hammer and anvil were blow upon blow, and the forging of iron was woe upon woe, since he figured that iron was discovered as an evil for the human race. ,After reasoning this out, he went back to Sparta and told the Lacedaemonians everything. They made a pretence of bringing a charge against him and banishing him. Coming to Tegea , he explained his misfortune to the smith and tried to rent the courtyard, but the smith did not want to lease it. ,Finally he persuaded him and set up residence there. He dug up the grave and collected the bones, then hurried off to Sparta with them. Ever since then the Spartans were far superior to the Tegeans whenever they met each other in battle. By the time of Croesus' inquiry, the Spartans had subdued most of the Peloponnese . 4.8. This is what the Scythians say about themselves and the country north of them. But the story told by the Greeks who live in Pontus is as follows. Heracles, driving the cattle of Geryones, came to this land, which was then desolate, but is now inhabited by the Scythians. ,Geryones lived west of the Pontus , settled in the island called by the Greeks Erythea, on the shore of Ocean near Gadira, outside the pillars of Heracles. As for Ocean, the Greeks say that it flows around the whole world from where the sun rises, but they cannot prove that this is so. ,Heracles came from there to the country now called Scythia , where, encountering wintry and frosty weather, he drew his lion's skin over him and fell asleep, and while he slept his mares, which were grazing yoked to the chariot, were spirited away by divine fortune. 4.9. When Heracles awoke, he searched for them, visiting every part of the country, until at last he came to the land called the Woodland, and there he found in a cave a creature of double form that was half maiden and half serpent; above the buttocks she was a woman, below them a snake. ,When he saw her he was astonished, and asked her if she had seen his mares straying; she said that she had them, and would not return them to him before he had intercourse with her; Heracles did, in hope of this reward. ,But though he was anxious to take the horses and go, she delayed returning them, so that she might have Heracles with her for as long as possible; at last she gave them back, telling him, “These mares came, and I kept them safe here for you, and you have paid me for keeping them, for I have three sons by you. ,Now tell me what I am to do when they are grown up: shall I keep them here (since I am queen of this country), or shall I send them away to you?” Thus she inquired, and then (it is said) Heracles answered: ,“When you see the boys are grown up, do as follows and you will do rightly: whichever of them you see bending this bow and wearing this belt so, make him an inhabitant of this land; but whoever falls short of these accomplishments that I require, send him away out of the country. Do so and you shall yourself have comfort, and my will shall be done.” 4.59. The most important things are thus provided them. It remains now to show the customs which are established among them. The only gods whom they propitiate are these: Hestia in particular, and secondly Zeus and Earth, whom they believe to be the wife of Zeus; after these, Apollo, and the Heavenly Aphrodite, and Heracles, and Ares. All the Scythians worship these as gods; the Scythians called Royal sacrifice to Poseidon also. ,In the Scythian tongue, Hestia is called Tabiti; Zeus (in my judgment most correctly so called) Papaeus; Earth is Apia; Apollo Goetosyrus; the Heavenly Aphrodite Argimpasa; Poseidon Thagimasadas. It is their practice to make images and altars and shrines for Ares, but for no other god. 9.33. On the second day after they had all been arrayed according to their nations and their battalions, both armies offered sacrifice. It was Tisamenus who sacrificed for the Greeks, for he was with their army as a diviner; he was an Elean by birth, a Clytiad of the Iamid clan, and the Lacedaemonians gave him the freedom of their city. ,This they did, for when Tisamenus was inquiring of the oracle at Delphi concerning offspring, the priestess prophesied to him that he should win five great victories. Not understanding that oracle, he engaged in bodily exercise, thinking that he would then be able to win in similar sports. When he had trained himself for the Five Contests, he came within one wrestling bout of winning the Olympic prize, in a match with Hieronymus of Andros. ,The Lacedaemonians, however, perceived that the oracle given to Tisamenus spoke of the lists not of sport but of war, and they attempted to bribe Tisamenus to be a leader in their wars jointly with their kings of Heracles' line. ,When he saw that the Spartans set great store by his friendship, he set his price higher, and made it known to them that he would do what they wanted only in exchange for the gift of full citizenship and all of the citizen's rights. ,Hearing that, the Spartans at first were angry and completely abandoned their request; but when the dreadful menace of this Persian host hung over them, they consented and granted his demand. When he saw their purpose changed, he said that he would not be content with that alone; his brother Hegias too must be made a Spartan on the same terms as himself. 9.34. By so saying he imitated Melampus, in so far as one may compare demands for kingship with those for citizenship. For when the women of Argos had gone mad, and the Argives wanted him to come from Pylos and heal them of that madness, Melampus demanded half of their kingship for his wages. ,This the Argives would not put up with and departed. When, however, the madness spread among their women, they promised what Melampus demanded and were ready to give it to him. Thereupon, seeing their purpose changed, he demanded yet more and said that he would not do their will except if they gave a third of their kingship to his brother Bias; now driven into dire straits, the Argives consented to that also. 9.35. The Spartans too were so eagerly desirous of winning Tisamenus that they granted everything that he demanded. When they had granted him this also, Tisamenus of Elis, now a Spartan, engaged in divination for them and aided them to win five very great victories. No one on earth save Tisamenus and his brother ever became citizens of Sparta. ,Now the five victories were these: one, the first, this victory at Plataea; next, that which was won at Tegea over the Tegeans and Argives; after that, over all the Arcadians save the Mantineans at Dipaea; next, over the Messenians at Ithome; lastly, the victory at Tanagra over the Athenians and Argives, which was the last won of the five victories. |
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| 18. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 218 |
19. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •death and the afterlife Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 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, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 74 |
| 23. Plato, Meno, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 218 |
| 24. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 218 |
| 25. Plato, Greater Hippias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 218 |
| 26. Plato, Charmides, 157, 156 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 218 |
| 27. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 218 |
28. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 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, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 218| 403b. ΕΡΜ. σοὶ δὲ πῶς φαίνεται, ὦ Σώκρατες; ΣΩ. πολλαχῇ ἔμοιγε δοκοῦσιν ἅνθρωποι διημαρτηκέναι περὶ τούτου τοῦ θεοῦ τῆς δυνάμεως καὶ φοβεῖσθαι αὐτὸν οὐκ ἄξιον ὄν . ὅτι τε γάρ, ἐπειδὰν ἅπαξ τις ἡμῶν ἀποθάνῃ, ἀεὶ ἐκεῖ ἐστιν, φοβοῦνται, καὶ ὅτι ἡ ψυχὴ γυμνὴ τοῦ σώματος παρʼ ἐκεῖνον ἀπέρχεται, καὶ τοῦτο πεφόβηνται· τὰ δʼ ἐμοὶ δοκεῖ πάντα ἐς ταὐτόν τι συντείνειν, καὶ ἡ ἀρχὴ τοῦ θεοῦ καὶ τὸ ὄνομα. ΕΡΜ. πῶς δή; | 403b. Hermogenes. And what do you think yourself, Socrates? Socrates. I think people have many false notions about the power of this god, and are unduly afraid of him. They are afraid because when we are once dead we remain in his realm for ever, and they are also terrified because the soul goes to him without the covering of the body. But I think all these facts, and the office and the name of the god, point in the same direction. Hermogenes. How so? |
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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 (2015), The Oxford Handbook of Ancient Greek Religion, 74| 2.5.4. ὡς δ’ ᾔσθοντο οἱ Θηβαῖοι τὸ γεγενημένον, ἐπεβούλευον τοῖς ἔξω τῆς πόλεως τῶν Πλαταιῶν: ἦσαν γὰρ καὶ ἄνθρωποι κατὰ τοὺς ἀγροὺς καὶ κατασκευή, οἷα ἀπροσδοκήτου κακοῦ ἐν εἰρήνῃ γενομένου: ἐβούλοντο γὰρ σφίσιν, εἴ τινα λάβοιεν, ὑπάρχειν ἀντὶ τῶν ἔνδον, ἢν ἄρα τύχωσί τινες ἐζωγρημένοι. καὶ οἱ μὲν ταῦτα διενοοῦντο, | 2.5.4. When they learned what had happened, there at once formed a design against the Plataeans outside the city. As the attack had been made in time of peace, and was perfectly unexpected, there were of course men and stock in the fields; and the Thebans wished if possible to have some prisoners to exchange against their countrymen in the town, should any chance to have been taken alive. |
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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 (2015), The Oxford Handbook of Ancient Greek Religion, 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. 4.5.3. ἐλέγοντο δʼ οὐδὲ πηγαὶ πρόσω εἶναι. ἐντεῦθεν ἐπορεύοντο διὰ χιόνος πολλῆς καὶ πεδίου σταθμοὺς τρεῖς παρασάγγας πεντεκαίδεκα . ὁ δὲ τρίτος ἐγένετο χαλεπὸς καὶ ἄνεμος βορρᾶς ἐναντίος ἔπνει παντάπασιν ἀποκαίων πάντα καὶ πηγνὺς τοὺς ἀνθρώπους. 4.5.4. ἔνθα δὴ τῶν μάντεών τις εἶπε σφαγιάσασθαι τῷ ἀνέμῳ, καὶ σφαγιάζεται· καὶ πᾶσι δὴ περιφανῶς ἔδοξεν λῆξαι τὸ χαλεπὸν τοῦ πνεύματος. ἦν δὲ τῆς χιόνος τὸ βάθος ὀργυιά· ὥστε καὶ τῶν ὑποζυγίων καὶ τῶν ἀνδραπόδων πολλὰ ἀπώλετο καὶ τῶν στρατιωτῶν ὡς τριάκοντα. 5.7.35. παραινοῦντος δὲ Ξενοφῶντος καὶ τῶν μάντεων συμβουλευόντων ἔδοξε καθῆραι τὸ στράτευμα. καὶ ἐγένετο καθαρμός. 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. | 4.5.3. and report was that the sources of the river were not far distant. From there they marched over a plain and through deep snow three stages, thirteen parasangs. The third stage proved a hard one, with the north wind, which blew full in their faces, absolutely blasting everything and freezing the men. 4.5.4. Then it was that one of the soothsayers bade them offer sacrifice to the wind, and sacrifice was offered; and it seemed quite clear to everybody that the violence of the wind abated. But the depth of the snow was a fathom, so that many of the baggage animals and slaves perished, and about thirty of the soldiers. 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 (2015), The Oxford Handbook of Ancient Greek Religion, 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. |
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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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 559| 1477. τίς οἶδεν εἰ τὸ ζῆν μέν ἐστι κατθανεῖν, | |
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| 35. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 218 |
| 36. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 218 |
| 37. Callimachus, Fragments, 98-99 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 402, 403 |
| 38. Callimachus, Fragments, 98-99 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 402, 403 |
| 39. Aristotle, Athenian Constitution, 1, 55 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553 |
| 40. Callimachus, Fragments, 98-99 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 402, 403 |
| 41. Aristotle, Soul, None (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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 360| 3.148. λίσσετο δʼ αἶψα πορεῖν αὐτοσχεδόν· ἡ δʼ ἀγανοῖσιν 3.531. τοῖσι καὶ ἀκαμάτοιο π??ρὸς μειλίσσετʼ ἀυτμή, 3.532. καὶ ποταμοὺς ἵστησιν ἄφαρ κελαδεινὰ ῥέοντας, 3.533. ἄστρα τε καὶ μήνης ἱερῆς ἐπέδησε κελεύθους. 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, | |
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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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 - missingth cent. CE) Tagged with subjects: •death and the afterlife, corpse (soma) Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 624| 9.629. Quod superest, multum est in vota, in crimina parvum.” | |
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45. Plutarch, Solon, 21.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 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, None (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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 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. |
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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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 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. | |
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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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 360, 406 |
| 55. Athenaeus, The Learned Banquet, None (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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 424, 425 |
| 61. Epigraphy, Syll. , 37-38 Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 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 (2015), The Oxford Handbook of Ancient Greek Religion, 391 |
| 63. Epigraphy, Ig Xii,5, 739 Tagged with subjects: •death and the afterlife, hades (underworld) Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 623 |
| 64. Plutarch, Kimon, 8 Tagged with subjects: •death and the afterlife, life and death dichotomy Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 388 |
| 65. Epigraphy, Ig Ii2, 1006.69 Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 384, 386 |
| 66. Epigraphy, Ig I , 7.12 Tagged with subjects: •death and the afterlife, funerary inscriptions Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 42 |
| 67. Epigraphy, Lss, 20.17-20.23 Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 265, 329 |
| 68. Epigraphy, Lsam, 50, 72 Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 42 |
| 70. Epigraphy, Lscgsupp., 150 Tagged with subjects: •death and the afterlife, funerary regulations Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 329 |
| 71. Demosthenes, Schol., 60.19 Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 74 |
| 72. Epigraphy, Ig Xii,4, 283, 348 Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 42 |
