1. Homer, Iliad, 3.236-3.244, 16.431-16.460 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Dioscuri
Found in books: Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 200; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 19, 21, 22; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 202
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3.236 δοιὼ δʼ οὐ δύναμαι ἰδέειν κοσμήτορε λαῶν 3.237 Κάστορά θʼ ἱππόδαμον καὶ πὺξ ἀγαθὸν Πολυδεύκεα 3.238 αὐτοκασιγνήτω, τώ μοι μία γείνατο μήτηρ. 3.239 ἢ οὐχ ἑσπέσθην Λακεδαίμονος ἐξ ἐρατεινῆς, 3.240 ἢ δεύρω μὲν ἕποντο νέεσσʼ ἔνι ποντοπόροισι, 3.241 νῦν αὖτʼ οὐκ ἐθέλουσι μάχην καταδύμεναι ἀνδρῶν 3.242 αἴσχεα δειδιότες καὶ ὀνείδεα πόλλʼ ἅ μοί ἐστιν. 3.243 ὣς φάτο, τοὺς δʼ ἤδη κάτεχεν φυσίζοος αἶα 3.244 ἐν Λακεδαίμονι αὖθι φίλῃ ἐν πατρίδι γαίῃ.
16.431 τοὺς δὲ ἰδὼν ἐλέησε Κρόνου πάϊς ἀγκυλομήτεω, 16.432 Ἥρην δὲ προσέειπε κασιγνήτην ἄλοχόν τε· 16.433 ὤ μοι ἐγών, ὅ τέ μοι Σαρπηδόνα φίλτατον ἀνδρῶν 16.434 μοῖρʼ ὑπὸ Πατρόκλοιο Μενοιτιάδαο δαμῆναι. 16.435 διχθὰ δέ μοι κραδίη μέμονε φρεσὶν ὁρμαίνοντι, 16.436 ἤ μιν ζωὸν ἐόντα μάχης ἄπο δακρυοέσσης 16.437 θείω ἀναρπάξας Λυκίης ἐν πίονι δήμῳ, 16.438 ἦ ἤδη ὑπὸ χερσὶ Μενοιτιάδαο δαμάσσω. 16.439 τὸν δʼ ἠμείβετʼ ἔπειτα βοῶπις πότνια Ἥρη· 16.440 αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες. 16.441 ἄνδρα θνητὸν ἐόντα πάλαι πεπρωμένον αἴσῃ 16.442 ἂψ ἐθέλεις θανάτοιο δυσηχέος ἐξαναλῦσαι; 16.443 ἔρδʼ· ἀτὰρ οὔ τοι πάντες ἐπαινέομεν θεοὶ ἄλλοι. 16.444 ἄλλο δέ τοι ἐρέω, σὺ δʼ ἐνὶ φρεσὶ βάλλεο σῇσιν· 16.445 αἴ κε ζὼν πέμψῃς Σαρπηδόνα ὃν δὲ δόμον δέ, 16.446 φράζεο μή τις ἔπειτα θεῶν ἐθέλῃσι καὶ ἄλλος 16.447 πέμπειν ὃν φίλον υἱὸν ἀπὸ κρατερῆς ὑσμίνης· 16.448 πολλοὶ γὰρ περὶ ἄστυ μέγα Πριάμοιο μάχονται 16.449 υἱέες ἀθανάτων, τοῖσιν κότον αἰνὸν ἐνήσεις. 16.450 ἀλλʼ εἴ τοι φίλος ἐστί, τεὸν δʼ ὀλοφύρεται ἦτορ, 16.451 ἤτοι μέν μιν ἔασον ἐνὶ κρατερῇ ὑσμίνῃ 16.452 χέρσʼ ὕπο Πατρόκλοιο Μενοιτιάδαο δαμῆναι· 16.453 αὐτὰρ ἐπὴν δὴ τόν γε λίπῃ ψυχή τε καὶ αἰών, 16.454 πέμπειν μιν θάνατόν τε φέρειν καὶ νήδυμον ὕπνον 16.455 εἰς ὅ κε δὴ Λυκίης εὐρείης δῆμον ἵκωνται, 16.456 ἔνθά ἑ ταρχύσουσι κασίγνητοί τε ἔται τε 16.457 τύμβῳ τε στήλῃ τε· τὸ γὰρ γέρας ἐστὶ θανόντων. 16.458 ὣς ἔφατʼ, οὐδʼ ἀπίθησε πατὴρ ἀνδρῶν τε θεῶν τε· 16.459 αἱματοέσσας δὲ ψιάδας κατέχευεν ἔραζε 16.460 παῖδα φίλον τιμῶν, τόν οἱ Πάτροκλος ἔμελλε'' None | sup>
3.236 whom I could well note, and tell their names; but two marshallers of the host can I not see, Castor, tamer of horses, and the goodly boxer, Polydeuces, even mine own brethren, whom the same mother bare. Either they followed not with the host from lovely Lacedaemon, 3.240 or though they followed hither in their seafaring ships, they have now no heart to enter into the battle of warriors for fear of the words of shame and the many revilings that are mine. So said she; but they ere now were fast holden of the life-giving earth there in Lacedaemon, in their dear native land.
16.431 even so with cries rushed they one against the other. And the son of crooked-counselling Cronos took pity when he saw them, and spake to Hera, his sister and his wife:Ah, woe is me, for that it is fated that Sarpedon, dearest of men to me, be slain by Patroclus, son of Menoetius! 16.435 And in twofold wise is my heart divided in counsel as I ponder in my thought whether I shall snatch him up while yet he liveth and set him afar from the tearful war in the rich land of Lycia, or whether I shall slay him now beneath the hands of the son of Menoetius. 16.439 And in twofold wise is my heart divided in counsel as I ponder in my thought whether I shall snatch him up while yet he liveth and set him afar from the tearful war in the rich land of Lycia, or whether I shall slay him now beneath the hands of the son of Menoetius. Then ox-eyed queenly Hera answered him: 16.440 Most dread son of Cronos, what a word hast thou said! A man that is mortal, doomed long since by fate, art thou minded to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. And another thing will I tell thee, and do thou lay it to heart: 16.445 if thou send Sarpedon living to his house, bethink thee lest hereafter some other god also be minded to send his own dear son away from the fierce conflict; for many there be fighting around the great city of Priam that are sons of the immortals, and among the gods wilt thou send dread wrath. 16.450 But and if he be dear to thee, and thine heart be grieved, suffer thou him verily to be slain in the fierce conflict beneath the hands of Patroclus, son of Menoetius; but when his soul and life have left him, then send thou Death and sweet Sleep to bear him away 16.455 until they come to the land of wide Lycia; and there shall his brethren and his kinsfolk give him burial with mound and pillar; for this is the due of the dead. So spake she, and the father of men and gods failed to hearken. Howbeit he shed bloody rain-drops on the earth, 16.460 hewing honour to his dear son—his own son whom Patroclus was about to slay in the deep-soiled land of Troy, far from his native land.Now when they were come near, as they advanced one against the other, then verily did Patroclus smite glorious Thrasymelus, that was the valiant squire of the prince Sarpedon; '' None |
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2. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Dioscuri
Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 9; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 61; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 19, 22
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3. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anake/Dioscuri savers at sea • Dioscuri, in Sparta
Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 48; Parker (2005), Polytheism and Society at Athens, 403
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4. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dioscuri
Found in books: Bernabe et al. (2013), Redefining Dionysos, 87; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 9
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5. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dioscuri
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 144; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 144
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6. Herodotus, Histories, 2.53 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dioscuri
Found in books: Mikalson (2003), Herodotus and Religion in the Persian Wars, 167, 171; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 18
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2.53 ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω.'' None | sup>
2.53 But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. '' None |
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7. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Anake/Dioscuri savers at sea • Dioscuri, and maritime rescue
Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 153; Parker (2005), Polytheism and Society at Athens, 411
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8. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Anake/Dioscuri savers at sea • Dioscuri, and maritime rescue
Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 91; Parker (2005), Polytheism and Society at Athens, 411
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9. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Dioscuri
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299
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10. Cicero, De Finibus, 2.118 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Dioscuri
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299
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2.118 \xa0Not to bring forward further arguments (for they are countless in number), any sound commendation of Virtue must needs keep Pleasure at arm's length. Do not expect me further to argue the point; look within, study your own consciousness. Then after full and careful introspection, ask yourself the question, would you prefer to pass your whole life in that state of calm which you spoke of so often, amidst the enjoyment of unceasing pleasures, free from all pain, and even (an addition which your school is fond of postulating but which is really impossible) free from all fear of pain, or to be a benefactor of the entire human race, and to bring succour and safety to the distressed, even at the cost of enduring the dolours of a Hercules? Dolours â\x80\x94 that was indeed the sad and gloomy name which our ancestors bestowed, even in the case of a god, upon labours which were not to be evaded. <"" None |
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11. Cicero, On The Ends of Good And Evil, 2.118 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Dioscuri
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299
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2.118 Ac ne plura complectar—sunt enim innumerabilia—, bene laudata virtus voluptatis aditus intercludat necesse est. quod iam a me expectare noli. tute introspice in mentem tuam ipse eamque omni cogitatione pertractans percontare ipse te perpetuisne malis voluptatibus perfruens in ea, quam saepe usurpabas, tranquillitate degere omnem aetatem sine dolore, adsumpto etiam illo, quod vos quidem adiungere soletis, sed fieri non potest, sine doloris metu, an, cum de omnibus gentibus optime mererere, mererere cod. Paris. Madvigii merere cum opem indigentibus salutemque ferres, vel Herculis perpeti aerumnas. sic enim maiores nostri labores non fugiendos fugiendos RNV figiendos A fingendo BE tristissimo tamen verbo aerumnas etiam in deo nominaverunt.'' None | sup>
2.118 \xa0Not to bring forward further arguments (for they are countless in number), any sound commendation of Virtue must needs keep Pleasure at arm's length. Do not expect me further to argue the point; look within, study your own consciousness. Then after full and careful introspection, ask yourself the question, would you prefer to pass your whole life in that state of calm which you spoke of so often, amidst the enjoyment of unceasing pleasures, free from all pain, and even (an addition which your school is fond of postulating but which is really impossible) free from all fear of pain, or to be a benefactor of the entire human race, and to bring succour and safety to the distressed, even at the cost of enduring the dolours of a Hercules? Dolours â\x80\x94 that was indeed the sad and gloomy name which our ancestors bestowed, even in the case of a god, upon labours which were not to be evaded. <"" None |
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12. Cicero, On The Nature of The Gods, 2.62 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Dioscuri
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Gorain (2019), Language in the Confessions of Augustine, 160; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299; Xinyue (2022), Politics and Divinization in Augustan Poetry, 140
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2.62 Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres\' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. '' None |
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13. Cicero, On Duties, 3.25 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Dioscuri
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299
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3.25 Itemque magis est secundum naturam pro omnibus gentibus, si fieri possit, conservandis aut iuvandis maximos labores molestiasque suscipere imitantem Herculem illum, quem hominum fama beneficiorum memor in concilio caelestium collocavit, quam vivere in solitudine non modo sine ullis molestiis, sed etiam in maximis voluptatibus abundantem omnibus copiis, ut excellas etiam pulchritudine et viribus. Quocirca optimo quisque et splendidissimo ingenio longe illam vitam huic anteponit. Ex quo efficitur hominem naturae oboedientem homini nocere non posse.'' None | sup>
3.25 \xa0In like manner it is more in accord with Nature to emulate the great Hercules and undergo the greatest toil and trouble for the sake of aiding or saving the world, if possible, than to live in seclusion, not only free from all care, but revelling in pleasures and abounding in wealth, while excelling others also in beauty and strength. Thus Hercules denied himself and underwent toil and tribulation for the world, and, out of gratitude for his services, popular belief has given him a place in the council of the gods. The better and more noble, therefore, the character with which a man is endowed, the more does he prefer the life of service to the life of pleasure. Whence it follows that man, if he is obedient to Nature, cannot do harm to his fellow-man. <'' None |
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14. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Dioscuri
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Gorain (2019), Language in the Confessions of Augustine, 160; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299; Xinyue (2022), Politics and Divinization in Augustan Poetry, 140
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15. Diodorus Siculus, Historical Library, 4.41.1-4.41.3, 4.43.1-4.43.4, 4.50.1-4.50.2 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Dioscuri • Dioscuri, and maritime rescue
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 143, 144; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 91; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 149; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 143, 144
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4.41.1 \xa0First of all, in the vicinity of Mount Pelion he built a ship which far surpassed in its size and in its equipment in general any vessel known in those days, since the men of that time put to sea on rafts or in very small boats. Consequently those who saw the ship at the time were greatly astonished, and when the report was noised about throughout Greece both of the exploit of the enterprise of building the ship, no small number of the youths of prominence were eager to take part in the expedition. 4.41.2 \xa0Jason, then, after he had launched the ship and fitted it out in brilliant fashion with everything which would astonish the mind, picked out the most renowned chieftains from those who were eager to share his plan, with the result that the whole number of those in his company amounted to fifty-four. of these the most famous were Castor and Polydeuces, Heracles and Telamon, Orpheus and Atalantê the daughter of Schoeneus, and the sons of Thespius, and the leader himself who was setting out on the voyage to Colchis. 4.41.3 \xa0The vessel was called Argo after Argus, as some writers of myths record, who was the master-builder of the ship and went along on the voyage in order to repair the parts of the vessel as they were strained from time to time, but, as some say, after its exceeding great swiftness, since the ancients called what is swift Argos. Now after the chieftains had gathered together they chose Heracles to be their general, preferring him because of his courage.
4.43.1 \xa0But there came on a great storm and the chieftains had given up hope of being saved, when Orpheus, they say, who was the only one on shipboard who had ever been initiated in the mysteries of the deities of Samothrace, offered to these deities the prayers for their salvation. 4.43.2 \xa0And immediately the wind died down and two stars fell over the heads of the Dioscori, and the whole company was amazed at the marvel which had taken place and concluded that they had been rescued from their perils by an act of Providence of the gods. For this reason, the story of this reversal of fortune for the Argonauts has been handed down to succeeding generations, and sailors when caught in storms always direct their prayers to the deities of Samothrace and attribute the appearance of the two stars to the epiphany of the Dioscori. 4.43.3 \xa0At that time, however, the tale continues, when the storm had abated, the chieftains landed in Thrace on the country which was ruled by Phineus. Here they came upon two youths who by way of punishment had been shut within a burial vault where they were being subjected to continual blows of the whip; these were sons of Phineus and Cleopatra, who men said was born of Oreithyïa, the daughter of Erechtheus, and Boreas, and had unjustly been subjected to such a punishment because of the unscrupulousness and lying accusations of their mother-inâ\x80\x91law. 4.43.4 \xa0For Phineus had married Idaea, the daughter of Dardanus the king of the Scythians, and yielding to her every desire out of his love for her he had believed her charge that his sons by an earlier marriage had insolently offered violence to their mother-inâ\x80\x91law out of a desire to please their mother.
4.50.1 \xa0While the return of the chieftains was as yet not known in Thessaly, a rumour, they say, went the rounds there that all the companions of Jason in the expedition had perished in the region of Pontus. Consequently Pelias, thinking that an occasion was now come to do away with all who were waiting for the throne, forced the father of Jason to drink the blood of a bull, and murdered his brother Promachus, who was still a mere lad in years. 4.50.2 \xa0But Amphinomê, his mother, they say, when on the point of being slain, performed a manly deed and one worthy of mention; for fleeing to the hearth of the king she pronounced a curse against him, to the effect that he might suffer the fate which his impious deeds merited, and then, striking her own breast with a sword, she ended her life heroically.'' None |
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16. Ovid, Fasti, 1.641-1.644, 2.638 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Dioscuri • Pompeii, and the Casa dei Dioscuri
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 40, 223; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 111; Xinyue (2022), Politics and Divinization in Augustan Poetry, 199
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1.641 Furius antiquam populi superator Etrusci 1.642 voverat et voti solverat ille fidem, 1.643 causa, quod a patribus sumptis secesserat armis 1.644 volgus, et ipsa suas Roma timebat opes.
2.638 dicite suffuso per sacra verba mero. 23. F TER — NP'' None | sup>
1.641 Vowed your ancient temple and kept his vow. 1.642 His reason was that the commoners had armed themselves, 1.643 Seceding from the nobles, and Rome feared their power. 1.644 This latest reason was a better one: revered Leader, Germany
2.638 And let there be pleasant speech at the pouring of wine.'' None |
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17. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Dioscuri
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299; Xinyue (2022), Politics and Divinization in Augustan Poetry, 199
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18. Lucan, Pharsalia, 10.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dioscuri
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299
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10.20 Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set "" None |
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19. New Testament, Acts, 28.11 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dioscuri • Dioscuri Castor and Pollux
Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 343
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28.11 Μετὰ δὲ τρεῖς μῆνας ἀνήχθημεν ἐν πλοίῳ παρακεχειμακότι ἐν τῇ νήσῳ Ἀλεξανδρινῷ, παρασήμῳ Διοσκούροις.'' None | sup>
28.11 After three months, we set sail in a ship of Alexandria which had wintered in the island, whose sign was "The Twin Brothers."'' None |
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20. Pausanias, Description of Greece, 3.16.7 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dioscuri • Greek Gods, Dioscuri
Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 11; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 462
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3.16.7 τὸ δὲ χωρίον τὸ ἐπονομαζόμενον Λιμναῖον Ὀρθίας ἱερόν ἐστιν Ἀρτέμιδος. τὸ ξόανον δὲ ἐκεῖνο εἶναι λέγουσιν ὅ ποτε καὶ Ὀρέστης καὶ Ἰφιγένεια ἐκ τῆς Ταυρικῆς ἐκκλέπτουσιν· ἐς δὲ τὴν σφετέραν Λακεδαιμόνιοι κομισθῆναί φασιν Ὀρέστου καὶ ἐνταῦθα βασιλεύοντος. καί μοι εἰκότα λέγειν μᾶλλόν τι δοκοῦσιν ἢ Ἀθηναῖοι. ποίῳ γὰρ δὴ λόγῳ κατέλιπεν ἂν ἐν Βραυρῶνι Ἰφιγένεια τὸ ἄγαλμα; ἢ πῶς, ἡνίκα Ἀθηναῖοι τὴν χώραν ἐκλιπεῖν παρεσκευάζοντο, οὐκ ἐσέθεντο καὶ τοῦτο ἐς τὰς ναῦς;'' None | sup>
3.16.7 The place named Limnaeum (Marshy) is sacred to Artemis Orthia (Upright). The wooden image there they say is that which once Orestes and Iphigenia stole out of the Tauric land, and the Lacedaemonians say that it was brought to their land because there also Orestes was king. I think their story more probable than that of the Athenians. For what could have induced Iphigenia to leave the image behind at Brauron ? Or why did the Athenians, when they were preparing to abandon their land, fail to include this image in what they put on board their ships?'' None |
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21. Vergil, Aeneis, 1.446-1.459, 1.461-1.493
Tagged with subjects: • Dioscuri
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 143; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 143
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1.446 Hic templum Iunoni ingens Sidonia Dido 1.448 aerea cui gradibus surgebant limina, nexaeque 1.449 aere trabes, foribus cardo stridebat aenis. 1.450 Hoc primum in luco nova res oblata timorem 1.451 leniit, hic primum Aeneas sperare salutem 1.452 ausus, et adflictis melius confidere rebus. 1.453 Namque sub ingenti lustrat dum singula templo, 1.454 reginam opperiens, dum, quae fortuna sit urbi, 1.455 artificumque manus inter se operumque laborem 1.456 miratur, videt Iliacas ex ordine pugnas, 1.457 bellaque iam fama totum volgata per orbem, 1.458 Atridas, Priamumque, et saevum ambobus Achillem. 1.459 Constitit, et lacrimans, Quis iam locus inquit Achate,
1.461 En Priamus! Sunt hic etiam sua praemia laudi; 1.462 sunt lacrimae rerum et mentem mortalia tangunt. 1.463 Solve metus; feret haec aliquam tibi fama salutem. 1.464 Sic ait, atque animum pictura pascit ii, 1.465 multa gemens, largoque umectat flumine voltum. 1.466 Namque videbat, uti bellantes Pergama circum 1.467 hac fugerent Graii, premeret Troiana iuventus, 1.468 hac Phryges, instaret curru cristatus Achilles. 1.469 Nec procul hinc Rhesi niveis tentoria velis 1.470 adgnoscit lacrimans, primo quae prodita somno 1.471 Tydides multa vastabat caede cruentus, 1.472 ardentisque avertit equos in castra, prius quam 1.473 pabula gustassent Troiae Xanthumque bibissent. 1.474 Parte alia fugiens amissis Troilus armis, 1.475 infelix puer atque impar congressus Achilli, 1.476 fertur equis, curruque haeret resupinus ii, 1.477 lora tenens tamen; huic cervixque comaeque trahuntur 1.478 per terram, et versa pulvis inscribitur hasta. 1.479 Interea ad templum non aequae Palladis ibant 1.480 crinibus Iliades passis peplumque ferebant, 1.481 suppliciter tristes et tunsae pectora palmis; 1.482 diva solo fixos oculos aversa tenebat. 1.483 Ter circum Iliacos raptaverat Hectora muros, 1.484 exanimumque auro corpus vendebat Achilles. 1.485 Tum vero ingentem gemitum dat pectore ab imo, 1.486 ut spolia, ut currus, utque ipsum corpus amici, 1.487 tendentemque manus Priamum conspexit inermis. 1.488 Se quoque principibus permixtum adgnovit Achivis, 1.489 Eoasque acies et nigri Memnonis arma. 1.490 Ducit Amazonidum lunatis agmina peltis 1.491 Penthesilea furens, mediisque in milibus ardet, 1.492 aurea subnectens exsertae cingula mammae, 1.493 bellatrix, audetque viris concurrere virgo.' ' None | sup>
1.446 her spotted mantle was; perchance she roused ' "1.448 So Venus spoke, and Venus' son replied: " '1.449 “No voice or vision of thy sister fair 1.450 has crossed my path, thou maid without a name! 1.451 Thy beauty seems not of terrestrial mould, 1.452 nor is thy music mortal! Tell me, goddess, ' "1.453 art thou bright Phoebus' sister? Or some nymph, " "1.454 the daughter of a god? Whate'er thou art, " '1.455 thy favor we implore, and potent aid 1.456 in our vast toil. Instruct us of what skies, ' "1.457 or what world's end, our storm-swept lives have found! " '1.458 Strange are these lands and people where we rove, 1.459 compelled by wind and wave. Lo, this right hand
1.461 Then Venus: “Nay, I boast not to receive 1.462 honors divine. We Tyrian virgins oft 1.463 bear bow and quiver, and our ankles white 1.464 lace up in purple buskin. Yonder lies 1.465 the Punic power, where Tyrian masters hold ' "1.466 Agenor's town; but on its borders dwell " '1.467 the Libyans, by battles unsubdued. 1.468 Upon the throne is Dido, exiled there ' "1.469 from Tyre, to flee th' unnatural enmity " "1.470 of her own brother. 'T was an ancient wrong; " '1.471 too Iong the dark and tangled tale would be; 1.472 I trace the larger outline of her story: 1.473 Sichreus was her spouse, whose acres broad 1.474 no Tyrian lord could match, and he was-blessed ' "1.475 by his ill-fated lady's fondest love, " '1.476 whose father gave him her first virgin bloom 1.477 in youthful marriage. But the kingly power 1.478 among the Tyrians to her brother came, 1.479 Pygmalion, none deeper dyed in crime 1.480 in all that land. Betwixt these twain there rose 1.481 a deadly hatred,—and the impious wretch, 1.482 blinded by greed, and reckless utterly ' "1.483 of his fond sister's joy, did murder foul " '1.484 upon defenceless and unarmed Sichaeus, 1.485 and at the very altar hewed him down. 1.486 Long did he hide the deed, and guilefully 1.487 deceived with false hopes, and empty words, 1.488 her grief and stricken love. But as she slept, ' "1.489 her husband's tombless ghost before her came, " '1.490 with face all wondrous pale, and he laid bare 1.491 his heart with dagger pierced, disclosing so 1.492 the blood-stained altar and the infamy 1.493 that darkened now their house. His counsel was ' ' None |
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22. None, None, nan
Tagged with subjects: • Dioscuri
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 143, 144; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 143, 144
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