1. Homer, Odyssey, 4.787-4.841, 6.14-6.48, 15.1-15.43, 20.83-20.90 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 203, 212, 380| 4.795. ἔνθʼ αὖτʼ ἄλλʼ ἐνόησε θεά, γλαυκῶπις Ἀθήνη· 4.796. εἴδωλον ποίησε, δέμας δʼ ἤικτο γυναικί, 4.797. Ἰφθίμῃ, κούρῃ μεγαλήτορος Ἰκαρίοιο, 4.798. τὴν Εὔμηλος ὄπυιε Φερῇς ἔνι οἰκία ναίων. 4.799. πέμπε δέ μιν πρὸς δώματʼ Ὀδυσσῆος θείοιο, 4.800. ἧος Πηνελόπειαν ὀδυρομένην γοόωσαν 4.801. παύσειε κλαυθμοῖο γόοιό τε δακρυόεντος. 4.802. ἐς θάλαμον δʼ εἰσῆλθε παρὰ κληῖδος ἱμάντα, 4.803. στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς, καί μιν πρὸς μῦθον ἔειπεν· 4.804. εὕδεις, Πηνελόπεια, φίλον τετιημένη ἦτορ; 4.805. οὐ μέν σʼ οὐδὲ ἐῶσι θεοὶ ῥεῖα ζώοντες 4.806. κλαίειν οὐδʼ ἀκάχησθαι, ἐπεί ῥʼ ἔτι νόστιμός ἐστι 4.807. σὸς παῖς· οὐ μὲν γάρ τι θεοῖς ἀλιτήμενός ἐστι. 4.808. τὴν δʼ ἠμείβετʼ ἔπειτα περίφρων Πηνελόπεια, 4.809. ἡδὺ μάλα κνώσσουσʼ ἐν ὀνειρείῃσι πύλῃσιν· 4.810. τίπτε, κασιγνήτη, δεῦρʼ ἤλυθες; οὔ τι πάρος γε 4.811. πωλέʼ, ἐπεὶ μάλα πολλὸν ἀπόπροθι δώματα ναίεις· 4.812. καί με κέλεαι παύσασθαι ὀιζύος ἠδʼ ὀδυνάων 4.813. πολλέων, αἵ μʼ ἐρέθουσι κατὰ φρένα καὶ κατὰ θυμόν, 4.814. ἣ πρὶν μὲν πόσιν ἐσθλὸν ἀπώλεσα θυμολέοντα, 4.815. παντοίῃς ἀρετῇσι κεκασμένον ἐν Δαναοῖσιν, 4.816. ἐσθλόν, τοῦ κλέος εὐρὺ καθʼ Ἑλλάδα καὶ μέσον Ἄργος· 4.817. νῦν αὖ παῖς ἀγαπητὸς ἔβη κοίλης ἐπὶ νηός, 4.818. νήπιος, οὔτε πόνων ἐὺ εἰδὼς οὔτʼ ἀγοράων. 4.819. τοῦ δὴ ἐγὼ καὶ μᾶλλον ὀδύρομαι ἤ περ ἐκείνου· 4.820. τοῦ δʼ ἀμφιτρομέω καὶ δείδια, μή τι πάθῃσιν, 4.821. ἢ ὅ γε τῶν ἐνὶ δήμῳ, ἵνʼ οἴχεται, ἢ ἐνὶ πόντῳ· 4.822. δυσμενέες γὰρ πολλοὶ ἐπʼ αὐτῷ μηχανόωνται, 4.823. ἱέμενοι κτεῖναι πρὶν πατρίδα γαῖαν ἱκέσθαι. 4.824. τὴν δʼ ἀπαμειβόμενον προσέφη εἴδωλον ἀμαυρόν· 4.825. θάρσει, μηδέ τι πάγχυ μετὰ φρεσὶ δείδιθι λίην· 4.826. τοίη γάρ οἱ πομπὸς ἅμʼ ἔρχεται, ἥν τε καὶ ἄλλοι 4.827. ἀνέρες ἠρήσαντο παρεστάμεναι, δύναται γάρ, 4.828. Παλλὰς Ἀθηναίη· σὲ δʼ ὀδυρομένην ἐλεαίρει· 4.829. ἣ νῦν με προέηκε τεῒν τάδε μυθήσασθαι. 4.830. τὴν δʼ αὖτε προσέειπε περίφρων Πηνελόπεια· 4.831. εἰ μὲν δὴ θεός ἐσσι θεοῖό τε ἔκλυες αὐδῆς, 4.832. εἰ δʼ ἄγε μοι καὶ κεῖνον ὀιζυρὸν κατάλεξον, 4.833. ἤ που ἔτι ζώει καὶ ὁρᾷ φάος ἠελίοιο, 4.834. ἦ ἤδη τέθνηκε καὶ εἰν Ἀίδαο δόμοισι. 4.835. τὴν δʼ ἀπαμειβόμενον προσέφη εἴδωλον ἀμαυρόν· 4.836. οὐ μέν τοι κεῖνόν γε διηνεκέως ἀγορεύσω, 4.837. ζώει ὅ γʼ ἦ τέθνηκε· κακὸν δʼ ἀνεμώλια βάζειν. 4.838. ὣς εἰπὸν σταθμοῖο παρὰ κληῖδα λιάσθη 4.839. ἐς πνοιὰς ἀνέμων. ἡ δʼ ἐξ ὕπνου ἀνόρουσε 4.840. κούρη Ἰκαρίοιο· φίλον δέ οἱ ἦτορ ἰάνθη, 4.841. ὥς οἱ ἐναργὲς ὄνειρον ἐπέσσυτο νυκτὸς ἀμολγῷ. 6.14. νόστον Ὀδυσσῆι μεγαλήτορι μητιόωσα. 6.15. βῆ δʼ ἴμεν ἐς θάλαμον πολυδαίδαλον, ᾧ ἔνι κούρη 6.16. κοιμᾶτʼ ἀθανάτῃσι φυὴν καὶ εἶδος ὁμοίη, 6.17. Ναυσικάα, θυγάτηρ μεγαλήτορος Ἀλκινόοιο, 6.18. πὰρ δὲ δύʼ ἀμφίπολοι, Χαρίτων ἄπο κάλλος ἔχουσαι, 6.19. σταθμοῖιν ἑκάτερθε· θύραι δʼ ἐπέκειντο φαειναί. 6.20. ἡ δʼ ἀνέμου ὡς πνοιὴ ἐπέσσυτο δέμνια κούρης, 6.21. στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς, καί μιν πρὸς μῦθον ἔειπεν, 6.22. εἰδομένη κούρῃ ναυσικλειτοῖο Δύμαντος, 6.23. ἥ οἱ ὁμηλικίη μὲν ἔην, κεχάριστο δὲ θυμῷ. 6.24. τῇ μιν ἐεισαμένη προσέφη γλαυκῶπις Ἀθήνη· 6.25. Ναυσικάα, τί νύ σʼ ὧδε μεθήμονα γείνατο μήτηρ; 6.26. εἵματα μέν τοι κεῖται ἀκηδέα σιγαλόεντα, 6.27. σοὶ δὲ γάμος σχεδόν ἐστιν, ἵνα χρὴ καλὰ μὲν αὐτὴν 6.28. ἕννυσθαι, τὰ δὲ τοῖσι παρασχεῖν, οἵ κέ σʼ ἄγωνται. 6.29. ἐκ γάρ τοι τούτων φάτις ἀνθρώπους ἀναβαίνει 6.30. ἐσθλή, χαίρουσιν δὲ πατὴρ καὶ πότνια μήτηρ. 6.31. ἀλλʼ ἴομεν πλυνέουσαι ἅμʼ ἠοῖ φαινομένηφι· 6.32. καί τοι ἐγὼ συνέριθος ἅμʼ ἕψομαι, ὄφρα τάχιστα 6.33. ἐντύνεαι, ἐπεὶ οὔ τοι ἔτι δὴν παρθένος ἔσσεαι· 6.34. ἤδη γάρ σε μνῶνται ἀριστῆες κατὰ δῆμον 6.35. πάντων Φαιήκων, ὅθι τοι γένος ἐστὶ καὶ αὐτῇ. 6.36. ἀλλʼ ἄγʼ ἐπότρυνον πατέρα κλυτὸν ἠῶθι πρὸ 6.37. ἡμιόνους καὶ ἄμαξαν ἐφοπλίσαι, ἥ κεν ἄγῃσι 6.38. ζῶστρά τε καὶ πέπλους καὶ ῥήγεα σιγαλόεντα. 6.39. καὶ δὲ σοὶ ὧδʼ αὐτῇ πολὺ κάλλιον ἠὲ πόδεσσιν 6.40. ἔρχεσθαι· πολλὸν γὰρ ἀπὸ πλυνοί εἰσι πόληος. 6.41. ἡ μὲν ἄρʼ ὣς εἰποῦσʼ ἀπέβη γλαυκῶπις Ἀθήνη 6.42. Οὔλυμπόνδʼ, ὅθι φασὶ θεῶν ἕδος ἀσφαλὲς αἰεὶ 6.43. ἔμμεναι. οὔτʼ ἀνέμοισι τινάσσεται οὔτε ποτʼ ὄμβρῳ 6.44. δεύεται οὔτε χιὼν ἐπιπίλναται, ἀλλὰ μάλʼ αἴθρη 6.45. πέπταται ἀνέφελος, λευκὴ δʼ ἐπιδέδρομεν αἴγλη· 6.46. τῷ ἔνι τέρπονται μάκαρες θεοὶ ἤματα πάντα. 6.47. ἔνθʼ ἀπέβη γλαυκῶπις, ἐπεὶ διεπέφραδε κούρῃ. 6.48. αὐτίκα δʼ Ἠὼς ἦλθεν ἐύθρονος, ἥ μιν ἔγειρε 15.1. ἡ δʼ εἰς εὐρύχορον Λακεδαίμονα Παλλὰς Ἀθήνη 15.2. ᾤχετʼ, Ὀδυσσῆος μεγαθύμου φαίδιμον υἱὸν 15.3. νόστου ὑπομνήσουσα καὶ ὀτρυνέουσα νέεσθαι. 15.4. εὗρε δὲ Τηλέμαχον καὶ Νέστορος ἀγλαὸν υἱὸν 15.5. εὕδοντʼ ἐν προδόμῳ Μενελάου κυδαλίμοιο, 15.6. ἦ τοι Νεστορίδην μαλακῷ δεδμημένον ὕπνῳ· 15.7. Τηλέμαχον δʼ οὐχ ὕπνος ἔχε γλυκύς, ἀλλʼ ἐνὶ θυμῷ 15.8. νύκτα διʼ ἀμβροσίην μελεδήματα πατρὸς ἔγειρεν. 15.9. ἀγχοῦ δʼ ἱσταμένη προσέφη γλαυκῶπις Ἀθήνη· 15.10. Τηλέμαχʼ, οὐκέτι καλὰ δόμων ἄπο τῆλʼ ἀλάλησαι, 15.11. κτήματά τε προλιπὼν ἄνδρας τʼ ἐν σοῖσι δόμοισιν 15.12. οὕτω ὑπερφιάλους· μή τοι κατὰ πάντα φάγωσι 15.13. κτήματα δασσάμενοι, σὺ δὲ τηϋσίην ὁδὸν ἔλθῃς. 15.14. ἀλλʼ ὄτρυνε τάχιστα βοὴν ἀγαθὸν Μενέλαον 15.15. πεμπέμεν, ὄφρʼ ἔτι οἴκοι ἀμύμονα μητέρα τέτμῃς. 15.16. ἤδη γάρ ῥα πατήρ τε κασίγνητοί τε κέλονται 15.17. Εὐρυμάχῳ γήμασθαι· ὁ γὰρ περιβάλλει ἅπαντας 15.18. μνηστῆρας δώροισι καὶ ἐξώφελλεν ἔεδνα· 15.19. μή νύ τι σεῦ ἀέκητι δόμων ἐκ κτῆμα φέρηται. 15.20. οἶσθα γὰρ οἷος θυμὸς ἐνὶ στήθεσσι γυναικός· 15.21. κείνου βούλεται οἶκον ὀφέλλειν ὅς κεν ὀπυίῃ, 15.22. παίδων δὲ προτέρων καὶ κουριδίοιο φίλοιο 15.23. οὐκέτι μέμνηται τεθνηκότος οὐδὲ μεταλλᾷ. 15.24. ἀλλὰ σύ γʼ ἐλθὼν αὐτὸς ἐπιτρέψειας ἕκαστα 15.25. δμῳάων ἥ τίς τοι ἀρίστη φαίνεται εἶναι, 15.26. εἰς ὅ κέ τοι φήνωσι θεοὶ κυδρὴν παράκοιτιν. 15.27. ἄλλο δέ τοί τι ἔπος ἐρέω, σὺ δὲ σύνθεο θυμῷ. 15.28. μνηστήρων σʼ ἐπιτηδὲς ἀριστῆες λοχόωσιν 15.29. ἐν πορθμῷ Ἰθάκης τε Σάμοιό τε παιπαλοέσσης. 15.30. ἱέμενοι κτεῖναι, πρὶν πατρίδα γαῖαν ἱκέσθαι. 15.31. ἀλλὰ τά γʼ οὐκ ὀΐω· πρὶν καί τινα γαῖα καθέξει 15.32. ἀνδρῶν μνηστήρων, οἵ τοι βίοτον κατέδουσιν. 15.33. ἀλλὰ ἑκὰς νήσων ἀπέχειν εὐεργέα νῆα, 15.34. νυκτὶ δʼ ὁμῶς πλείειν· πέμψει δέ τοι οὖρον ὄπισθεν 15.35. ἀθανάτων ὅς τίς σε φυλάσσει τε ῥύεταί τε. 15.36. αὐτὰρ ἐπὴν πρώτην ἀκτὴν Ἰθάκης ἀφίκηαι, 15.37. νῆα μὲν ἐς πόλιν ὀτρῦναι καὶ πάντας ἑταίρους, 15.38. αὐτὸς δὲ πρώτιστα συβώτην εἰσαφικέσθαι, 15.39. ὅς τοι ὑῶν ἐπίουρος, ὁμῶς δέ τοι ἤπια οἶδεν. 15.40. ἔνθα δὲ νύκτʼ ἀέσαι· τὸν δʼ ὀτρῦναι πόλιν εἴσω 15.41. ἀγγελίην ἐρέοντα περίφρονι Πηνελοπείῃ, 15.42. οὕνεκά οἱ σῶς ἐσσὶ καὶ ἐκ Πύλου εἰλήλουθας. 15.43. ἡ μὲν ἄρʼ ὣς εἰποῦσʼ ἀπέβη πρὸς μακρὸν Ὄλυμπον, 20.83. ἀλλὰ τὸ μὲν καὶ ἀνεκτὸν ἔχει κακόν, ὁππότε κέν τις 20.84. ἤματα μὲν κλαίῃ, πυκινῶς ἀκαχήμενος ἦτορ, 20.85. νύκτας δʼ ὕπνος ἔχῃσιν—ὁ γάρ τʼ ἐπέλησεν ἁπάντων, 20.86. ἐσθλῶν ἠδὲ κακῶν, ἐπεὶ ἄρ βλέφαρʼ ἀμφικαλύψῃ— 20.87. αὐτὰρ ἐμοὶ καὶ ὀνείρατʼ ἐπέσσευεν κακὰ δαίμων. 20.88. τῇδε γὰρ αὖ μοι νυκτὶ παρέδραθεν εἴκελος αὐτῷ, 20.89. τοῖος ἐὼν οἷος ᾖεν ἅμα στρατῷ· αὐτὰρ ἐμὸν κῆρ 20.90. χαῖρʼ, ἐπεὶ οὐκ ἐφάμην ὄναρ ἔμμεναι, ἀλλʼ ὕπαρ ἤδη. | 4.795. Then bright-eyed goddess Athena thought of something else. She created a phantom and in shape it looked like a woman, Iphthime, the daughter of great-hearted Icarius, whom Eumelus, who had a house in Pherae, wed. She sent it to the home of divine Odysseus, 4.800. to stop the wailing and lamenting Penelopefrom her weeping and tearful lamentation. It entered the bedroom past the bolt's strap, stood above her head, and said to her: “Are you sleeping, Penelope, your dear heart sorrowing? 4.805. No, the gods who live easily won't let you grieve and cry, since your son is still to have homecoming, for he's not at all a sinner in gods' eyes.” Then prudent Penelope answered her, as she very sweetly slumbered at the gate of dreams: 4.810. “Why have you come here, sister? You didn't visit much at all before, since you have a home so very far away. And you bid me cease from my grief and the many sorrows that distress me in my mind and heart, I, who first lost my lion-hearted husband, 4.815. who excelled among Danaans in all kinds of good qualities, a good man, whose fame is wide throughout Hellas and middle Argos. Now again, my lovable son has gone aboard a hollow ship, a child who knows well neither hard works nor assemblies. I grieve for him even more than for the other. 4.820. I tremble for him and fear lest he suffer something in the kingdom of those where he's gone or on the sea. For many enemies are plotting against him, eager to kill him before he reaches his fatherland.” The faint phantom said to her in reply: 4.825. “Take heart, and don't in any way at all fear too much in your mind, for such an escort goes with him, whom even other men would pray to stand beside them, for she has power, Pallas Athena. She feels pity for you in your lamentation. She sent me now to tell these things to you.” 4.830. Prudent Penelope said back to her: “If then you are a god and have heard the goddess's voice, then come tell me also of that wretched one, whether he's still alive somewhere and sees the light of the sun or is already dead and in the house of Hades.” 4.835. The faint phantom said to her in reply: “I won't tell you in detail about that one, whether he's dead or alive. It's bad to talk like empty wind.” So saying, it glided past the bolt of the doorpost into gusts of winds. The daughter of Icarius got up 4.840. from sleep and her dear heart was warmed that a clear dream had sped to her in the gloom of night. The suitors went aboard and sailed on the watery ways, pondering in their minds sheer slaughter for Telemachus. There's a certain rocky island in the middle of the sea, 6.15. She made her way to a richly-adorned chamber, in which a girl, like immortals in shape and form, slept, the daughter of great-hearted Alcinous, Nausicaa; and beside her, two handmaids, having beauty from the Graces, on each side of the doorposts. The shining doors were shut. 6.20. Like a breath of wind, she rushed to the girl's bed, stood above her head, and said to her, disguised as ship-famed Dymas' daughter, who was the same age and dear to her heart. Imitating that one, bright-eyed Athena said to her: 6.25. “Nausicaa, why did your mother bear you, careless one? Your glittering clothes lie neglected, but your wedding is nigh, so you must wear fine clothes yourself and provide them to those who attend you. For, from these things, good credit rises up for you 6.30. among men, and your father and lady mother rejoice. So let's go do laundry as soon as dawn appears, and I'll come along with you as workmate, so you can get ready very quickly, since you won't be a maiden much longer. For already, throughout all Phaeacian districts, 6.35. nobles woo you, since their race is yours, too. But come, urge your famous father early in the morning to ready mules and wagon, to take girdles, robes and glittering fabrics. And, going this way is much better for you than on foot, 6.40. ince the washing places are quite far from the city. So saying, bright-eyed Athena departed for Olympus, where they say the gods' abode is firm forever. It is not shaken by winds or ever wet by rain, and snow does not come near it, rather, cloudless clear air 6.45. preads, and white sunlight plays, upon it. In it the blessed gods take pleasure every day. There the bright-eyed one departed, after she talked to the girl. Straightaway came fair-throned Dawn, who woke fair-robed Nausicaa. She marveled much at once about the dream, 15.1. BOOK 15 Pallas Athena arrived in spacious Lacedaemonto remind the son of great-hearted Odysseusof his return home and to spur on his returning. She found Telemachus and Nestor's splendid son 15.5. leeping on the porch of gloried Menelaus, with Nestorides truly tamed by soft sleep, but sweet sleep did not hold Telemachus, instead, in his heart through the ambrosial night anxiety for his father kept him awake. Bright-eyed Athena stood close and said to him: 15.10. “Telemachus, it's no longer fine for you to wander far from home, and left behind in your house your possessions and such haughty men, lest they divide and devour all your possessions and you make a fruitless journey. But very quickly urge battle-cry-brave Menelau 15.15. to send you, so you can find your noble mother still at home. For her father and brothers are already bidding her to marry Eurymachus, since he surpasses all the suitors in his gifts and has increased the bride price immensely. Don't let any property be carried from your home against your will. 15.20. For you know what kind of heart is in a woman's chest. She prefers to increase the house of him who weds her, but of her children from before and her dear wedded husband she no longer thinks or asks about them once he's dead. But you yourself go and entrust every thing 15.25. to whatever slave woman seems to be the best, until the gods show you your gloried wife. I'll tell you something else, and you must heed it in your heart. The best of the suitors, on purpose, wait in ambush for you in the strait between Ithaca and rugged Samos, 15.30. eager to kill you before you reach your fatherland, but I don't expect that at all. Rather, the earth will cover some of the suitor men who devour your substance. But keep you well-built ship far from islands and sail by night as well. Whatever immortal watches over 15.35. and protects you will send a fair wind behind you. Then after you reach the first shore of Ithaca, urge your ship and all your comrades to the city, then, first of all, you yourself go to the swineherd who's the guardian of your pigs, and thinks so kindly of you. 15.40. Stay the night there, then urge him to the city to speak a message to prudent Penelope, that, in fact, she has you safe and come from Pylos.” So saying, she departed toward lofty Olympus, then he woke Nestorides from sweet sleep, 20.85. but sleep holds the nights, for it makes one forget everything, good and bad, once it covers both eyelids, but even the dreams a divinity has sent me are evil ones. For this night again, one like him slept beside me, as he was when he went with the army. Then my heart rejoiced, 20.90. ince I didn't think it was a dream, but reality at last.” So said she, and golden-throned Dawn immediately came. Divine Odysseus heard her voice as she cried, and pondered thereafter, and in his heart it seemed that she'd already recognized him and was standing by his head. |
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2. Homer, Iliad, 2.1-2.94, 2.301-2.320, 9.223, 11.185-11.210, 15.242-15.280, 16.715-16.725, 22.199-22.202, 23.62-23.108, 24.144-24.216, 24.682-24.706 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 34, 173, 203, 246, 327, 380| 2.1. ἄλλοι μέν ῥα θεοί τε καὶ ἀνέρες ἱπποκορυσταὶ 2.2. εὗδον παννύχιοι, Δία δʼ οὐκ ἔχε νήδυμος ὕπνος, 2.3. ἀλλʼ ὅ γε μερμήριζε κατὰ φρένα ὡς Ἀχιλῆα 2.4. τιμήσῃ, ὀλέσῃ δὲ πολέας ἐπὶ νηυσὶν Ἀχαιῶν. 2.5. ἥδε δέ οἱ κατὰ θυμὸν ἀρίστη φαίνετο βουλή, 2.6. πέμψαι ἐπʼ Ἀτρεΐδῃ Ἀγαμέμνονι οὖλον ὄνειρον· 2.7. καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα· 2.8. βάσκʼ ἴθι οὖλε ὄνειρε θοὰς ἐπὶ νῆας Ἀχαιῶν· 2.9. ἐλθὼν ἐς κλισίην Ἀγαμέμνονος Ἀτρεΐδαο 2.10. πάντα μάλʼ ἀτρεκέως ἀγορευέμεν ὡς ἐπιτέλλω· 2.11. θωρῆξαί ἑ κέλευε κάρη κομόωντας Ἀχαιοὺς 2.12. πανσυδίῃ· νῦν γάρ κεν ἕλοι πόλιν εὐρυάγυιαν 2.13. Τρώων· οὐ γὰρ ἔτʼ ἀμφὶς Ὀλύμπια δώματʼ ἔχοντες 2.14. ἀθάνατοι φράζονται· ἐπέγναμψεν γὰρ ἅπαντας 2.15. Ἥρη λισσομένη, Τρώεσσι δὲ κήδεʼ ἐφῆπται. 2.16. ὣς φάτο, βῆ δʼ ἄρʼ ὄνειρος ἐπεὶ τὸν μῦθον ἄκουσε· 2.17. καρπαλίμως δʼ ἵκανε θοὰς ἐπὶ νῆας Ἀχαιῶν, 2.18. βῆ δʼ ἄρʼ ἐπʼ Ἀτρεΐδην Ἀγαμέμνονα· τὸν δὲ κίχανεν 2.19. εὕδοντʼ ἐν κλισίῃ, περὶ δʼ ἀμβρόσιος κέχυθʼ ὕπνος. 2.20. στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς Νηληΐῳ υἷι ἐοικώς 2.21. Νέστορι, τόν ῥα μάλιστα γερόντων τῖʼ Ἀγαμέμνων· 2.22. τῷ μιν ἐεισάμενος προσεφώνεε θεῖος ὄνειρος· 2.23. εὕδεις Ἀτρέος υἱὲ δαΐφρονος ἱπποδάμοιο· 2.24. οὐ χρὴ παννύχιον εὕδειν βουληφόρον ἄνδρα 2.25. ᾧ λαοί τʼ ἐπιτετράφαται καὶ τόσσα μέμηλε· 2.26. νῦν δʼ ἐμέθεν ξύνες ὦκα· Διὸς δέ τοι ἄγγελός εἰμι, 2.27. ὃς σεῦ ἄνευθεν ἐὼν μέγα κήδεται ἠδʼ ἐλεαίρει. 2.28. θωρῆξαί σε κέλευσε κάρη κομόωντας Ἀχαιοὺς 2.29. πανσυδίῃ· νῦν γάρ κεν ἕλοις πόλιν εὐρυάγυιαν 2.30. Τρώων· οὐ γὰρ ἔτʼ ἀμφὶς Ὀλύμπια δώματʼ ἔχοντες 2.31. ἀθάνατοι φράζονται· ἐπέγναμψεν γὰρ ἅπαντας 2.32. Ἥρη λισσομένη, Τρώεσσι δὲ κήδεʼ ἐφῆπται 2.33. ἐκ Διός· ἀλλὰ σὺ σῇσιν ἔχε φρεσί, μηδέ σε λήθη 2.34. αἱρείτω εὖτʼ ἄν σε μελίφρων ὕπνος ἀνήῃ. 2.35. ὣς ἄρα φωνήσας ἀπεβήσετο, τὸν δὲ λίπʼ αὐτοῦ 2.36. τὰ φρονέοντʼ ἀνὰ θυμὸν ἅ ῥʼ οὐ τελέεσθαι ἔμελλον· 2.37. φῆ γὰρ ὅ γʼ αἱρήσειν Πριάμου πόλιν ἤματι κείνῳ 2.38. νήπιος, οὐδὲ τὰ ᾔδη ἅ ῥα Ζεὺς μήδετο ἔργα· 2.39. θήσειν γὰρ ἔτʼ ἔμελλεν ἐπʼ ἄλγεά τε στοναχάς τε 2.40. Τρωσί τε καὶ Δαναοῖσι διὰ κρατερὰς ὑσμίνας. 2.41. ἔγρετο δʼ ἐξ ὕπνου, θείη δέ μιν ἀμφέχυτʼ ὀμφή· 2.42. ἕζετο δʼ ὀρθωθείς, μαλακὸν δʼ ἔνδυνε χιτῶνα 2.43. καλὸν νηγάτεον, περὶ δὲ μέγα βάλλετο φᾶρος· 2.44. ποσσὶ δʼ ὑπὸ λιπαροῖσιν ἐδήσατο καλὰ πέδιλα, 2.45. ἀμφὶ δʼ ἄρʼ ὤμοισιν βάλετο ξίφος ἀργυρόηλον· 2.46. εἵλετο δὲ σκῆπτρον πατρώϊον ἄφθιτον αἰεὶ 2.47. σὺν τῷ ἔβη κατὰ νῆας Ἀχαιῶν χαλκοχιτώνων· 2.48. ἠὼς μέν ῥα θεὰ προσεβήσετο μακρὸν Ὄλυμπον 2.49. Ζηνὶ φόως ἐρέουσα καὶ ἄλλοις ἀθανάτοισιν· 2.50. αὐτὰρ ὃ κηρύκεσσι λιγυφθόγγοισι κέλευσε 2.51. κηρύσσειν ἀγορὴν δὲ κάρη κομόωντας Ἀχαιούς· 2.52. οἳ μὲν ἐκήρυσσον, τοὶ δʼ ἠγείροντο μάλʼ ὦκα· 2.53. βουλὴν δὲ πρῶτον μεγαθύμων ἷζε γερόντων 2.54. Νεστορέῃ παρὰ νηῒ Πυλοιγενέος βασιλῆος· 2.55. τοὺς ὅ γε συγκαλέσας πυκινὴν ἀρτύνετο βουλήν· 2.56. κλῦτε φίλοι· θεῖός μοι ἐνύπνιον ἦλθεν ὄνειρος 2.57. ἀμβροσίην διὰ νύκτα· μάλιστα δὲ Νέστορι δίῳ 2.58. εἶδός τε μέγεθός τε φυήν τʼ ἄγχιστα ἐῴκει· 2.59. στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί με πρὸς μῦθον ἔειπεν· 2.60. εὕδεις Ἀτρέος υἱὲ δαΐφρονος ἱπποδάμοιο· 2.61. οὐ χρὴ παννύχιον εὕδειν βουληφόρον ἄνδρα, 2.62. ᾧ λαοί τʼ ἐπιτετράφαται καὶ τόσσα μέμηλε· 2.63. νῦν δʼ ἐμέθεν ξύνες ὦκα· Διὸς δέ τοι ἄγγελός εἰμι, 2.64. ὃς σεῦ ἄνευθεν ἐὼν μέγα κήδεται ἠδʼ ἐλεαίρει· 2.65. θωρῆξαί σε κέλευσε κάρη κομόωντας Ἀχαιοὺς 2.66. πανσυδίῃ· νῦν γάρ κεν ἕλοις πόλιν εὐρυάγυιαν 2.67. Τρώων· οὐ γὰρ ἔτʼ ἀμφὶς Ὀλύμπια δώματʼ ἔχοντες 2.68. ἀθάνατοι φράζονται· ἐπέγναμψεν γὰρ ἅπαντας 2.69. Ἥρη λισσομένη, Τρώεσσι δὲ κήδεʼ ἐφῆπται 2.70. ἐκ Διός· ἀλλὰ σὺ σῇσιν ἔχε φρεσίν· ὣς ὃ μὲν εἰπὼν 2.71. ᾤχετʼ ἀποπτάμενος, ἐμὲ δὲ γλυκὺς ὕπνος ἀνῆκεν. 2.72. ἀλλʼ ἄγετʼ αἴ κέν πως θωρήξομεν υἷας Ἀχαιῶν· 2.73. πρῶτα δʼ ἐγὼν ἔπεσιν πειρήσομαι, ἣ θέμις ἐστί, 2.74. καὶ φεύγειν σὺν νηυσὶ πολυκλήϊσι κελεύσω· 2.75. ὑμεῖς δʼ ἄλλοθεν ἄλλος ἐρητύειν ἐπέεσσιν. 2.76. ἤτοι ὅ γʼ ὣς εἰπὼν κατʼ ἄρʼ ἕζετο, τοῖσι δʼ ἀνέστη 2.77. Νέστωρ, ὅς ῥα Πύλοιο ἄναξ ἦν ἠμαθόεντος, 2.78. ὅ σφιν ἐὺ φρονέων ἀγορήσατο καὶ μετέειπεν· 2.79. ὦ φίλοι Ἀργείων ἡγήτορες ἠδὲ μέδοντες 2.80. εἰ μέν τις τὸν ὄνειρον Ἀχαιῶν ἄλλος ἔνισπε 2.81. ψεῦδός κεν φαῖμεν καὶ νοσφιζοίμεθα μᾶλλον· 2.82. νῦν δʼ ἴδεν ὃς μέγʼ ἄριστος Ἀχαιῶν εὔχεται εἶναι· 2.83. ἀλλʼ ἄγετʼ αἴ κέν πως θωρήξομεν υἷας Ἀχαιῶν. 2.84. ὣς ἄρα φωνήσας βουλῆς ἐξῆρχε νέεσθαι, 2.85. οἳ δʼ ἐπανέστησαν πείθοντό τε ποιμένι λαῶν 2.86. σκηπτοῦχοι βασιλῆες· ἐπεσσεύοντο δὲ λαοί. 2.87. ἠΰτε ἔθνεα εἶσι μελισσάων ἁδινάων 2.88. πέτρης ἐκ γλαφυρῆς αἰεὶ νέον ἐρχομενάων, 2.89. βοτρυδὸν δὲ πέτονται ἐπʼ ἄνθεσιν εἰαρινοῖσιν· 2.90. αἳ μέν τʼ ἔνθα ἅλις πεποτήαται, αἳ δέ τε ἔνθα· 2.91. ὣς τῶν ἔθνεα πολλὰ νεῶν ἄπο καὶ κλισιάων 2.92. ἠϊόνος προπάροιθε βαθείης ἐστιχόωντο 2.93. ἰλαδὸν εἰς ἀγορήν· μετὰ δέ σφισιν ὄσσα δεδήει 2.94. ὀτρύνουσʼ ἰέναι Διὸς ἄγγελος· οἳ δʼ ἀγέροντο. 2.301. εὖ γὰρ δὴ τόδε ἴδμεν ἐνὶ φρεσίν, ἐστὲ δὲ πάντες 2.302. μάρτυροι, οὓς μὴ κῆρες ἔβαν θανάτοιο φέρουσαι· 2.303. χθιζά τε καὶ πρωΐζʼ ὅτʼ ἐς Αὐλίδα νῆες Ἀχαιῶν 2.304. ἠγερέθοντο κακὰ Πριάμῳ καὶ Τρωσὶ φέρουσαι, 2.305. ἡμεῖς δʼ ἀμφὶ περὶ κρήνην ἱεροὺς κατὰ βωμοὺς 2.306. ἕρδομεν ἀθανάτοισι τεληέσσας ἑκατόμβας 2.307. καλῇ ὑπὸ πλατανίστῳ ὅθεν ῥέεν ἀγλαὸν ὕδωρ· 2.308. ἔνθʼ ἐφάνη μέγα σῆμα· δράκων ἐπὶ νῶτα δαφοινὸς 2.309. σμερδαλέος, τόν ῥʼ αὐτὸς Ὀλύμπιος ἧκε φόως δέ, 2.310. βωμοῦ ὑπαΐξας πρός ῥα πλατάνιστον ὄρουσεν. 2.311. ἔνθα δʼ ἔσαν στρουθοῖο νεοσσοί, νήπια τέκνα, 2.312. ὄζῳ ἐπʼ ἀκροτάτῳ πετάλοις ὑποπεπτηῶτες 2.313. ὀκτώ, ἀτὰρ μήτηρ ἐνάτη ἦν ἣ τέκε τέκνα· 2.314. ἔνθʼ ὅ γε τοὺς ἐλεεινὰ κατήσθιε τετριγῶτας· 2.315. μήτηρ δʼ ἀμφεποτᾶτο ὀδυρομένη φίλα τέκνα· 2.316. τὴν δʼ ἐλελιξάμενος πτέρυγος λάβεν ἀμφιαχυῖαν. 2.317. αὐτὰρ ἐπεὶ κατὰ τέκνα φάγε στρουθοῖο καὶ αὐτήν, 2.318. τὸν μὲν ἀρίζηλον θῆκεν θεὸς ὅς περ ἔφηνε· 2.319. λᾶαν γάρ μιν ἔθηκε Κρόνου πάϊς ἀγκυλομήτεω· 2.320. ἡμεῖς δʼ ἑσταότες θαυμάζομεν οἷον ἐτύχθη. 9.223. νεῦσʼ Αἴας Φοίνικι· νόησε δὲ δῖος Ὀδυσσεύς, 11.191. αὐτὰρ ἐπεί κʼ ἢ δουρὶ τυπεὶς ἢ βλήμενος ἰῷ 11.195. ὣς ἔφατʼ, οὐδʼ ἀπίθησε ποδήνεμος ὠκέα Ἶρις, 11.196. βῆ δὲ κατʼ Ἰδαίων ὀρέων εἰς Ἴλιον ἱρήν. 11.197. εὗρʼ υἱὸν Πριάμοιο δαΐφρονος Ἕκτορα δῖον 11.198. ἑσταότʼ ἔν θʼ ἵπποισι καὶ ἅρμασι κολλητοῖσιν· 11.199. ἀγχοῦ δʼ ἱσταμένη προσέφη πόδας ὠκέα Ἶρις· 11.200. Ἕκτορ υἱὲ Πριάμοιο Διὶ μῆτιν ἀτάλαντε 11.201. Ζεύς με πατὴρ προέηκε τεῒν τάδε μυθήσασθαι. 11.202. ὄφρʼ ἂν μέν κεν ὁρᾷς Ἀγαμέμνονα ποιμένα λαῶν 11.203. θύνοντʼ ἐν προμάχοισιν, ἐναίροντα στίχας ἀνδρῶν, 11.204. τόφρʼ ὑπόεικε μάχης, τὸν δʼ ἄλλον λαὸν ἄνωχθι 11.205. μάρνασθαι δηΐοισι κατὰ κρατερὴν ὑσμίνην. 11.206. αὐτὰρ ἐπεί κʼ ἢ δουρὶ τυπεὶς ἢ βλήμενος ἰῷ 11.207. εἰς ἵππους ἅλεται, τότε τοι κράτος ἐγγυαλίξει 11.208. κτείνειν, εἰς ὅ κε νῆας ἐϋσσέλμους ἀφίκηαι 11.209. δύῃ τʼ ἠέλιος καὶ ἐπὶ κνέφας ἱερὸν ἔλθῃ. 11.210. ἣ μὲν ἄρʼ ὣς εἰποῦσʼ ἀπέβη πόδας ὠκέα Ἶρις, 15.242. παύετʼ, ἐπεί μιν ἔγειρε Διὸς νόος αἰγιόχοιο. 15.243. ἀγχοῦ δʼ ἱστάμενος προσέφη ἑκάεργος Ἀπόλλων· 15.244. Ἕκτορ υἱὲ Πριάμοιο, τί ἢ δὲ σὺ νόσφιν ἀπʼ ἄλλων 15.245. ἧσʼ ὀλιγηπελέων; ἦ πού τί σε κῆδος ἱκάνει; 15.246. τὸν δʼ ὀλιγοδρανέων προσέφη κορυθαίολος Ἕκτωρ· 15.247. τίς δὲ σύ ἐσσι φέριστε θεῶν ὅς μʼ εἴρεαι ἄντην; 15.248. οὐκ ἀΐεις ὅ με νηυσὶν ἔπι πρυμνῇσιν Ἀχαιῶν 15.249. οὓς ἑτάρους ὀλέκοντα βοὴν ἀγαθὸς βάλεν Αἴας 15.250. χερμαδίῳ πρὸς στῆθος, ἔπαυσε δὲ θούριδος ἀλκῆς; 15.251. καὶ δὴ ἔγωγʼ ἐφάμην νέκυας καὶ δῶμʼ Ἀΐδαο 15.252. ἤματι τῷδʼ ἵξεσθαι, ἐπεὶ φίλον ἄϊον ἦτορ. 15.253. τὸν δʼ αὖτε προσέειπεν ἄναξ ἑκάεργος Ἀπόλλων· 15.254. θάρσει νῦν· τοῖόν τοι ἀοσσητῆρα Κρονίων 15.255. ἐξ Ἴδης προέηκε παρεστάμεναι καὶ ἀμύνειν 15.256. Φοῖβον Ἀπόλλωνα χρυσάορον, ὅς σε πάρος περ 15.257. ῥύομʼ, ὁμῶς αὐτόν τε καὶ αἰπεινὸν πτολίεθρον. 15.258. ἀλλʼ ἄγε νῦν ἱππεῦσιν ἐπότρυνον πολέεσσι 15.259. νηυσὶν ἔπι γλαφυρῇσιν ἐλαυνέμεν ὠκέας ἵππους· 15.260. αὐτὰρ ἐγὼ προπάροιθε κιὼν ἵπποισι κέλευθον 15.261. πᾶσαν λειανέω, τρέψω δʼ ἥρωας Ἀχαιούς. 15.262. ὣς εἰπὼν ἔμπνευσε μένος μέγα ποιμένι λαῶν. 15.263. ὡς δʼ ὅτε τις στατὸς ἵππος ἀκοστήσας ἐπὶ φάτνῃ 15.264. δεσμὸν ἀπορρήξας θείῃ πεδίοιο κροαίνων 15.265. εἰωθὼς λούεσθαι ἐϋρρεῖος ποταμοῖο 15.266. κυδιόων· ὑψοῦ δὲ κάρη ἔχει, ἀμφὶ δὲ χαῖται 15.267. ὤμοις ἀΐσσονται· ὃ δʼ ἀγλαΐηφι πεποιθὼς 15.268. ῥίμφά ἑ γοῦνα φέρει μετά τʼ ἤθεα καὶ νομὸν ἵππων· 15.269. ὣς Ἕκτωρ λαιψηρὰ πόδας καὶ γούνατʼ ἐνώμα 15.270. ὀτρύνων ἱππῆας, ἐπεὶ θεοῦ ἔκλυεν αὐδήν. 15.271. οἳ δʼ ὥς τʼ ἢ ἔλαφον κεραὸν ἢ ἄγριον αἶγα 15.272. ἐσσεύαντο κύνες τε καὶ ἀνέρες ἀγροιῶται· 15.273. τὸν μέν τʼ ἠλίβατος πέτρη καὶ δάσκιος ὕλη 15.274. εἰρύσατʼ, οὐδʼ ἄρα τέ σφι κιχήμεναι αἴσιμον ἦεν· 15.275. τῶν δέ θʼ ὑπὸ ἰαχῆς ἐφάνη λὶς ἠϋγένειος 15.276. εἰς ὁδόν, αἶψα δὲ πάντας ἀπέτραπε καὶ μεμαῶτας· 15.277. ὣς Δαναοὶ εἷος μὲν ὁμιλαδὸν αἰὲν ἕποντο 15.278. νύσσοντες ξίφεσίν τε καὶ ἔγχεσιν ἀμφιγύοισιν· 15.279. αὐτὰρ ἐπεὶ ἴδον Ἕκτορʼ ἐποιχόμενον στίχας ἀνδρῶν 15.280. τάρβησαν, πᾶσιν δὲ παραὶ ποσὶ κάππεσε θυμός. 16.715. ταῦτʼ ἄρα οἱ φρονέοντι παρίστατο Φοῖβος Ἀπόλλων 16.716. ἀνέρι εἰσάμενος αἰζηῷ τε κρατερῷ τε 16.717. Ἀσίῳ, ὃς μήτρως ἦν Ἕκτορος ἱπποδάμοιο 16.718. αὐτοκασίγνητος Ἑκάβης, υἱὸς δὲ Δύμαντος, 16.719. ὃς Φρυγίῃ ναίεσκε ῥοῇς ἔπι Σαγγαρίοιο· 16.720. τῷ μιν ἐεισάμενος προσέφη Διὸς υἱὸς Ἀπόλλων· 16.721. Ἕκτορ τίπτε μάχης ἀποπαύεαι; οὐδέ τί σε χρή. 16.722. αἴθʼ ὅσον ἥσσων εἰμί, τόσον σέο φέρτερος εἴην· 16.723. τώ κε τάχα στυγερῶς πολέμου ἀπερωήσειας. 16.724. ἀλλʼ ἄγε Πατρόκλῳ ἔφεπε κρατερώνυχας ἵππους, 16.725. αἴ κέν πώς μιν ἕλῃς, δώῃ δέ τοι εὖχος Ἀπόλλων. 22.199. ὡς δʼ ἐν ὀνείρῳ οὐ δύναται φεύγοντα διώκειν· 22.200. οὔτʼ ἄρʼ ὃ τὸν δύναται ὑποφεύγειν οὔθʼ ὃ διώκειν· 22.201. ὣς ὃ τὸν οὐ δύνατο μάρψαι ποσίν, οὐδʼ ὃς ἀλύξαι. 22.202. πῶς δέ κεν Ἕκτωρ κῆρας ὑπεξέφυγεν θανάτοιο, 23.62. εὖτε τὸν ὕπνος ἔμαρπτε λύων μελεδήματα θυμοῦ 23.63. νήδυμος ἀμφιχυθείς· μάλα γὰρ κάμε φαίδιμα γυῖα 23.64. Ἕκτορʼ ἐπαΐσσων προτὶ Ἴλιον ἠνεμόεσσαν· 23.65. ἦλθε δʼ ἐπὶ ψυχὴ Πατροκλῆος δειλοῖο 23.66. πάντʼ αὐτῷ μέγεθός τε καὶ ὄμματα κάλʼ ἐϊκυῖα 23.67. καὶ φωνήν, καὶ τοῖα περὶ χροῒ εἵματα ἕστο· 23.68. στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί μιν πρὸς μῦθον ἔειπεν· 23.69. εὕδεις, αὐτὰρ ἐμεῖο λελασμένος ἔπλευ Ἀχιλλεῦ. 23.70. οὐ μέν μευ ζώοντος ἀκήδεις, ἀλλὰ θανόντος· 23.71. θάπτέ με ὅττι τάχιστα πύλας Ἀΐδαο περήσω. 23.72. τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, 23.73. οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν, 23.74. ἀλλʼ αὔτως ἀλάλημαι ἀνʼ εὐρυπυλὲς Ἄϊδος δῶ. 23.75. καί μοι δὸς τὴν χεῖρʼ· ὀλοφύρομαι, οὐ γὰρ ἔτʼ αὖτις 23.76. νίσομαι ἐξ Ἀΐδαο, ἐπήν με πυρὸς λελάχητε. 23.77. οὐ μὲν γὰρ ζωοί γε φίλων ἀπάνευθεν ἑταίρων 23.78. βουλὰς ἑζόμενοι βουλεύσομεν, ἀλλʼ ἐμὲ μὲν κὴρ 23.79. ἀμφέχανε στυγερή, ἥ περ λάχε γιγνόμενόν περ· 23.80. καὶ δὲ σοὶ αὐτῷ μοῖρα, θεοῖς ἐπιείκελʼ Ἀχιλλεῦ, 23.81. τείχει ὕπο Τρώων εὐηφενέων ἀπολέσθαι. 23.82. ἄλλο δέ τοι ἐρέω καὶ ἐφήσομαι αἴ κε πίθηαι· 23.83. μὴ ἐμὰ σῶν ἀπάνευθε τιθήμεναι ὀστέʼ Ἀχιλλεῦ, 23.84. ἀλλʼ ὁμοῦ ὡς ἐτράφημεν ἐν ὑμετέροισι δόμοισιν, 23.85. εὖτέ με τυτθὸν ἐόντα Μενοίτιος ἐξ Ὀπόεντος 23.86. ἤγαγεν ὑμέτερόνδʼ ἀνδροκτασίης ὕπο λυγρῆς, 23.87. ἤματι τῷ ὅτε παῖδα κατέκτανον Ἀμφιδάμαντος 23.88. νήπιος οὐκ ἐθέλων ἀμφʼ ἀστραγάλοισι χολωθείς· 23.89. ἔνθά με δεξάμενος ἐν δώμασιν ἱππότα Πηλεὺς 23.90. ἔτραφέ τʼ ἐνδυκέως καὶ σὸν θεράποντʼ ὀνόμηνεν· 23.91. ὣς δὲ καὶ ὀστέα νῶϊν ὁμὴ σορὸς ἀμφικαλύπτοι 23.92. χρύσεος ἀμφιφορεύς, τόν τοι πόρε πότνια μήτηρ. 23.93. τὸν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς· 23.94. τίπτέ μοι ἠθείη κεφαλὴ δεῦρʼ εἰλήλουθας 23.95. καί μοι ταῦτα ἕκαστʼ ἐπιτέλλεαι; αὐτὰρ ἐγώ τοι 23.96. πάντα μάλʼ ἐκτελέω καὶ πείσομαι ὡς σὺ κελεύεις. 23.97. ἀλλά μοι ἆσσον στῆθι· μίνυνθά περ ἀμφιβαλόντε 23.98. ἀλλήλους ὀλοοῖο τεταρπώμεσθα γόοιο. 23.99. ὣς ἄρα φωνήσας ὠρέξατο χερσὶ φίλῃσιν 23.100. οὐδʼ ἔλαβε· ψυχὴ δὲ κατὰ χθονὸς ἠΰτε καπνὸς 23.101. ᾤχετο τετριγυῖα· ταφὼν δʼ ἀνόρουσεν Ἀχιλλεὺς 23.102. χερσί τε συμπλατάγησεν, ἔπος δʼ ὀλοφυδνὸν ἔειπεν· 23.103. ὢ πόποι ἦ ῥά τίς ἐστι καὶ εἰν Ἀΐδαο δόμοισι 23.104. ψυχὴ καὶ εἴδωλον, ἀτὰρ φρένες οὐκ ἔνι πάμπαν· 23.105. παννυχίη γάρ μοι Πατροκλῆος δειλοῖο 23.106. ψυχὴ ἐφεστήκει γοόωσά τε μυρομένη τε, 23.107. καί μοι ἕκαστʼ ἐπέτελλεν, ἔϊκτο δὲ θέσκελον αὐτῷ. 23.108. ὣς φάτο, τοῖσι δὲ πᾶσιν ὑφʼ ἵμερον ὦρσε γόοιο· 24.144. βάσκʼ ἴθι Ἶρι ταχεῖα λιποῦσʼ ἕδος Οὐλύμποιο 24.145. ἄγγειλον Πριάμῳ μεγαλήτορι Ἴλιον εἴσω 24.146. λύσασθαι φίλον υἱὸν ἰόντʼ ἐπὶ νῆας Ἀχαιῶν, 24.147. δῶρα δʼ Ἀχιλλῆϊ φερέμεν τά κε θυμὸν ἰήνῃ 24.148. οἶον, μὴ δέ τις ἄλλος ἅμα Τρώων ἴτω ἀνήρ. 24.149. κῆρύξ τίς οἱ ἕποιτο γεραίτερος, ὅς κʼ ἰθύνοι 24.150. ἡμιόνους καὶ ἄμαξαν ἐΰτροχον, ἠδὲ καὶ αὖτις 24.151. νεκρὸν ἄγοι προτὶ ἄστυ, τὸν ἔκτανε δῖος Ἀχιλλεύς. 24.152. μὴ δέ τί οἱ θάνατος μελέτω φρεσὶ μὴ δέ τι τάρβος· 24.153. τοῖον γάρ οἱ πομπὸν ὀπάσσομεν ἀργεϊφόντην, 24.154. ὃς ἄξει εἷός κεν ἄγων Ἀχιλῆϊ πελάσσῃ. 24.155. αὐτὰρ ἐπὴν ἀγάγῃσιν ἔσω κλισίην Ἀχιλῆος, 24.156. οὔτʼ αὐτὸς κτενέει ἀπό τʼ ἄλλους πάντας ἐρύξει· 24.157. οὔτε γάρ ἐστʼ ἄφρων οὔτʼ ἄσκοπος οὔτʼ ἀλιτήμων, 24.158. ἀλλὰ μάλʼ ἐνδυκέως ἱκέτεω πεφιδήσεται ἀνδρός. 24.159. ὣς ἔφατʼ, ὦρτο δὲ Ἶρις ἀελλόπος ἀγγελέουσα. 24.160. ἷξεν δʼ ἐς Πριάμοιο, κίχεν δʼ ἐνοπήν τε γόον τε. 24.161. παῖδες μὲν πατέρʼ ἀμφὶ καθήμενοι ἔνδοθεν αὐλῆς 24.162. δάκρυσιν εἵματʼ ἔφυρον, ὃ δʼ ἐν μέσσοισι γεραιὸς 24.163. ἐντυπὰς ἐν χλαίνῃ κεκαλυμμένος· ἀμφὶ δὲ πολλὴ 24.164. κόπρος ἔην κεφαλῇ τε καὶ αὐχένι τοῖο γέροντος 24.165. τήν ῥα κυλινδόμενος καταμήσατο χερσὶν ἑῇσι. 24.166. θυγατέρες δʼ ἀνὰ δώματʼ ἰδὲ νυοὶ ὠδύροντο 24.167. τῶν μιμνησκόμεναι οἳ δὴ πολέες τε καὶ ἐσθλοὶ 24.168. χερσὶν ὑπʼ Ἀργείων κέατο ψυχὰς ὀλέσαντες. 24.169. στῆ δὲ παρὰ Πρίαμον Διὸς ἄγγελος, ἠδὲ προσηύδα 24.170. τυτθὸν φθεγξαμένη· τὸν δὲ τρόμος ἔλλαβε γυῖα· 24.171. θάρσει Δαρδανίδη Πρίαμε φρεσί, μὴ δέ τι τάρβει· 24.172. οὐ μὲν γάρ τοι ἐγὼ κακὸν ὀσσομένη τόδʼ ἱκάνω 24.173. ἀλλʼ ἀγαθὰ φρονέουσα· Διὸς δέ τοι ἄγγελός εἰμι, 24.174. ὅς σευ ἄνευθεν ἐὼν μέγα κήδεται ἠδʼ ἐλεαίρει. 24.175. λύσασθαί σʼ ἐκέλευσεν Ὀλύμπιος Ἕκτορα δῖον, 24.176. δῶρα δʼ Ἀχιλλῆϊ φερέμεν τά κε θυμὸν ἰήνῃ 24.177. οἶον, μὴ δέ τις ἄλλος ἅμα Τρώων ἴτω ἀνήρ. 24.178. κῆρύξ τίς τοι ἕποιτο γεραίτερος, ὅς κʼ ἰθύνοι 24.179. ἡμιόνους καὶ ἄμαξαν ἐΰτροχον, ἠδὲ καὶ αὖτις 24.180. νεκρὸν ἄγοι προτὶ ἄστυ, τὸν ἔκτανε δῖος Ἀχιλλεύς. 24.181. μὴ δέ τί τοι θάνατος μελέτω φρεσὶ μηδέ τι τάρβος· 24.182. τοῖος γάρ τοι πομπὸς ἅμʼ ἕψεται ἀργεϊφόντης, 24.183. ὅς σʼ ἄξει εἷός κεν ἄγων Ἀχιλῆϊ πελάσσῃ. 24.184. αὐτὰρ ἐπὴν ἀγάγῃσιν ἔσω κλισίην Ἀχιλῆος, 24.185. οὔτʼ αὐτὸς κτενέει ἀπό τʼ ἄλλους πάντας ἐρύξει· 24.186. οὔτε γάρ ἔστʼ ἄφρων οὔτʼ ἄσκοπος οὔτʼ ἀλιτήμων, 24.187. ἀλλὰ μάλʼ ἐνδυκέως ἱκέτεω πεφιδήσεται ἀνδρός. 24.188. ἣ μὲν ἄρʼ ὣς εἰποῦσʼ ἀπέβη πόδας ὠκέα Ἶρις, 24.191. αὐτὸς δʼ ἐς θάλαμον κατεβήσετο κηώεντα 24.194. δαιμονίη Διόθεν μοι Ὀλύμπιος ἄγγελος ἦλθε 24.202. ἔκλεʼ ἐπʼ ἀνθρώπους ξείνους ἠδʼ οἷσιν ἀνάσσεις; 24.203. πῶς ἐθέλεις ἐπὶ νῆας Ἀχαιῶν ἐλθέμεν οἶος 24.207. ὠμηστὴς καὶ ἄπιστος ἀνὴρ ὅ γε οὔ σʼ ἐλεήσει, 24.209. ἥμενοι ἐν μεγάρῳ· τῷ δʼ ὥς ποθι Μοῖρα κραταιὴ 24.212. ἀνδρὶ πάρα κρατερῷ, τοῦ ἐγὼ μέσον ἧπαρ ἔχοιμι 24.213. ἐσθέμεναι προσφῦσα· τότʼ ἄντιτα ἔργα γένοιτο 24.215. ἀλλὰ πρὸ Τρώων καὶ Τρωϊάδων βαθυκόλπων 24.682. στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί μιν πρὸς μῦθον ἔειπεν· 24.683. ὦ γέρον οὔ νύ τι σοί γε μέλει κακόν, οἷον ἔθʼ εὕδεις 24.684. ἀνδράσιν ἐν δηΐοισιν, ἐπεί σʼ εἴασεν Ἀχιλλεύς. 24.685. καὶ νῦν μὲν φίλον υἱὸν ἐλύσαο, πολλὰ δʼ ἔδωκας· 24.686. σεῖο δέ κε ζωοῦ καὶ τρὶς τόσα δοῖεν ἄποινα 24.687. παῖδες τοὶ μετόπισθε λελειμμένοι, αἴ κʼ Ἀγαμέμνων 24.688. γνώῃ σʼ Ἀτρεΐδης, γνώωσι δὲ πάντες Ἀχαιοί. 24.689. ὣς ἔφατʼ, ἔδεισεν δʼ ὃ γέρων, κήρυκα δʼ ἀνίστη. 24.690. τοῖσιν δʼ Ἑρμείας ζεῦξʼ ἵππους ἡμιόνους τε, 24.691. ῥίμφα δʼ ἄρʼ αὐτὸς ἔλαυνε κατὰ στρατόν, οὐδέ τις ἔγνω. 24.692. ἀλλʼ ὅτε δὴ πόρον ἷξον ἐϋρρεῖος ποταμοῖο 24.693. Ξάνθου δινήεντος, ὃν ἀθάνατος τέκετο Ζεύς, 24.694. Ἑρμείας μὲν ἔπειτʼ ἀπέβη πρὸς μακρὸν Ὄλυμπον, 24.695. Ἠὼς δὲ κροκόπεπλος ἐκίδνατο πᾶσαν ἐπʼ αἶαν, 24.699. ἀλλʼ ἄρα Κασσάνδρη ἰκέλη χρυσῇ Ἀφροδίτῃ | 2.1. Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.2. Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.3. Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.4. Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.5. Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.5. to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.6. to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.7. to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.8. to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.9. to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.10. tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.11. tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.12. tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.13. tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.14. tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.15. ince Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.16. ince Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.17. ince Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.18. ince Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.19. ince Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.20. So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.21. So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.22. So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.23. So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.24. So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.25. to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.26. to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.27. to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.28. to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.29. to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.30. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.31. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.32. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.33. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.34. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.35. So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.36. So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.37. So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.38. So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.39. So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.40. who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.41. who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.42. who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.43. who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.44. who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.45. and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.46. and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.47. and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.48. and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.49. and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.50. but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.51. but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.52. but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.53. but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.54. but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.55. And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.56. And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.57. And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.58. And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.59. And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.60. ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.61. ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.62. ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.63. ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.64. ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.65. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.66. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.67. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.68. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.69. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.70. But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.71. But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.72. But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.73. But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.74. But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.75. but do you from this side and from that bespeak them, and strive to hold them back. 2.76. but do you from this side and from that bespeak them, and strive to hold them back. 2.77. but do you from this side and from that bespeak them, and strive to hold them back. 2.78. but do you from this side and from that bespeak them, and strive to hold them back. 2.79. but do you from this side and from that bespeak them, and strive to hold them back. So saying, he sate him down, and among them uprose Nestor, that was king of sandy Pylos. He with good intent addressed their gathering and spake among them:My friends, leaders and rulers of the Argives, 2.80. were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council, 2.81. were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council, 2.82. were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council, 2.83. were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council, 2.84. were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council, 2.85. and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.86. and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.87. and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.88. and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.89. and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.90. even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.91. even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.92. even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.93. even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.94. even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.301. whether the prophecies of Calchas be true, or no. 2.302. whether the prophecies of Calchas be true, or no. 2.303. whether the prophecies of Calchas be true, or no. 2.304. whether the prophecies of Calchas be true, or no. For this in truth do we know well in our hearts, and ye are all witnesses thereto, even as many as the fates of death have not borne away. It was but as yesterday or the day before, when the ships of the Achaeans were gathering in Aulis, laden with woes for Priam and the Trojans; 2.305. and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.306. and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.307. and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.308. and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.309. and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.310. glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, 2.311. glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, 2.312. glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, 2.313. glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, 2.314. glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, 2.315. and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.316. and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.317. and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.318. and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.319. and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.320. and we stood there and marveled at what was wrought. So, when the dread portent brake in upon the hecatombs of the gods, then straightway did Calchas prophesy, and address our gathering, saying: 'Why are ye thus silent, ye long-haired Achaeans? To us hath Zeus the counsellor shewed this great sign, 9.223. and Patroclus cast burnt-offering into the fire. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink, Aias nodded to Phoenix; and goodly Odysseus was ware thereof, and filling a cup with wine he pledged Achilles: 11.191. fight with the foe in the fierce conflict. But when, either wounded by a spear-thrust or smitten by an arrow, Agamemnon shall leap upon his chariot, then will I vouchsafe strength to Hector to slay and slay until he come to the well-benched ships, and the sun sets and sacred darkness cometh on. 11.195. So spake he, and wind-footed swift Iris failed not to hearken, but went down from the hills of Ida to sacred Ilios. She found the son of wise-hearted Priam, goodly Hector, standing in his jointed car; and swift-footed Iris drew nigh him and spake unto him, saying: 11.196. So spake he, and wind-footed swift Iris failed not to hearken, but went down from the hills of Ida to sacred Ilios. She found the son of wise-hearted Priam, goodly Hector, standing in his jointed car; and swift-footed Iris drew nigh him and spake unto him, saying: 11.197. So spake he, and wind-footed swift Iris failed not to hearken, but went down from the hills of Ida to sacred Ilios. She found the son of wise-hearted Priam, goodly Hector, standing in his jointed car; and swift-footed Iris drew nigh him and spake unto him, saying: 11.198. So spake he, and wind-footed swift Iris failed not to hearken, but went down from the hills of Ida to sacred Ilios. She found the son of wise-hearted Priam, goodly Hector, standing in his jointed car; and swift-footed Iris drew nigh him and spake unto him, saying: 11.199. So spake he, and wind-footed swift Iris failed not to hearken, but went down from the hills of Ida to sacred Ilios. She found the son of wise-hearted Priam, goodly Hector, standing in his jointed car; and swift-footed Iris drew nigh him and spake unto him, saying: 11.200. Hector, son of Priam, peer of Zeus in counsel, Zeus the father hath sent me forth to declare to thee this message. So long as thou shalt see Agamemnon, shepherd of the host, raging amid the foremost fighters, laying waste the ranks of men, so long do thou give place from battle, but bid the rest of the host 11.201. Hector, son of Priam, peer of Zeus in counsel, Zeus the father hath sent me forth to declare to thee this message. So long as thou shalt see Agamemnon, shepherd of the host, raging amid the foremost fighters, laying waste the ranks of men, so long do thou give place from battle, but bid the rest of the host 11.202. Hector, son of Priam, peer of Zeus in counsel, Zeus the father hath sent me forth to declare to thee this message. So long as thou shalt see Agamemnon, shepherd of the host, raging amid the foremost fighters, laying waste the ranks of men, so long do thou give place from battle, but bid the rest of the host 11.203. Hector, son of Priam, peer of Zeus in counsel, Zeus the father hath sent me forth to declare to thee this message. So long as thou shalt see Agamemnon, shepherd of the host, raging amid the foremost fighters, laying waste the ranks of men, so long do thou give place from battle, but bid the rest of the host 11.204. Hector, son of Priam, peer of Zeus in counsel, Zeus the father hath sent me forth to declare to thee this message. So long as thou shalt see Agamemnon, shepherd of the host, raging amid the foremost fighters, laying waste the ranks of men, so long do thou give place from battle, but bid the rest of the host 11.205. fight with the foe in the fierce conflict. But when either wounded by a spear-thrust or smitten with an arrow Agamemnon shall leap upon his chariot, then will Zeus vouchsafe strength to thee to slay and slay until thou come to the well-benched ships, and the sun sets and sacred darkness cometh on. 11.206. fight with the foe in the fierce conflict. But when either wounded by a spear-thrust or smitten with an arrow Agamemnon shall leap upon his chariot, then will Zeus vouchsafe strength to thee to slay and slay until thou come to the well-benched ships, and the sun sets and sacred darkness cometh on. 11.207. fight with the foe in the fierce conflict. But when either wounded by a spear-thrust or smitten with an arrow Agamemnon shall leap upon his chariot, then will Zeus vouchsafe strength to thee to slay and slay until thou come to the well-benched ships, and the sun sets and sacred darkness cometh on. 11.208. fight with the foe in the fierce conflict. But when either wounded by a spear-thrust or smitten with an arrow Agamemnon shall leap upon his chariot, then will Zeus vouchsafe strength to thee to slay and slay until thou come to the well-benched ships, and the sun sets and sacred darkness cometh on. 11.209. fight with the foe in the fierce conflict. But when either wounded by a spear-thrust or smitten with an arrow Agamemnon shall leap upon his chariot, then will Zeus vouchsafe strength to thee to slay and slay until thou come to the well-benched ships, and the sun sets and sacred darkness cometh on. 11.210. When she had thus spoken swift-footed Iris departed; and Hector leapt in his armour from his chariot to the ground, and brandishing his two sharp spears went everywhere throughout the host, urging them to fight, and roused the dread din of battle. So they rallied, and took their stand with their faces toward the Achaeans, 15.242. itting up, for he lay no longer, and he was but newly gathering back his spirit, and knew his comrades round about him, and his gasping and his sweat had ceased, for the will of Zeus, that beareth the aegis, revived him. And Apollo, that worketh afar, drew nigh unto him, and said:Hector, son of Priam, why is it that thou apart from the rest 15.243. itting up, for he lay no longer, and he was but newly gathering back his spirit, and knew his comrades round about him, and his gasping and his sweat had ceased, for the will of Zeus, that beareth the aegis, revived him. And Apollo, that worketh afar, drew nigh unto him, and said:Hector, son of Priam, why is it that thou apart from the rest 15.244. itting up, for he lay no longer, and he was but newly gathering back his spirit, and knew his comrades round about him, and his gasping and his sweat had ceased, for the will of Zeus, that beareth the aegis, revived him. And Apollo, that worketh afar, drew nigh unto him, and said:Hector, son of Priam, why is it that thou apart from the rest 15.245. abidest here fainting? Is it haply that some trouble is come upon thee? Then, his strength all spent, spake to him Hector of the flashing helm:Who of the gods art thou, mightiest one, that dost make question of me face to face? Knowest thou not that at the sterns of the Achaeans' ships as I made havoc of his comrades, Aias, good at the war-cry, smote me 15.246. abidest here fainting? Is it haply that some trouble is come upon thee? Then, his strength all spent, spake to him Hector of the flashing helm:Who of the gods art thou, mightiest one, that dost make question of me face to face? Knowest thou not that at the sterns of the Achaeans' ships as I made havoc of his comrades, Aias, good at the war-cry, smote me 15.247. abidest here fainting? Is it haply that some trouble is come upon thee? Then, his strength all spent, spake to him Hector of the flashing helm:Who of the gods art thou, mightiest one, that dost make question of me face to face? Knowest thou not that at the sterns of the Achaeans' ships as I made havoc of his comrades, Aias, good at the war-cry, smote me 15.248. abidest here fainting? Is it haply that some trouble is come upon thee? Then, his strength all spent, spake to him Hector of the flashing helm:Who of the gods art thou, mightiest one, that dost make question of me face to face? Knowest thou not that at the sterns of the Achaeans' ships as I made havoc of his comrades, Aias, good at the war-cry, smote me 15.249. abidest here fainting? Is it haply that some trouble is come upon thee? Then, his strength all spent, spake to him Hector of the flashing helm:Who of the gods art thou, mightiest one, that dost make question of me face to face? Knowest thou not that at the sterns of the Achaeans' ships as I made havoc of his comrades, Aias, good at the war-cry, smote me 15.250. on the breast with a stone, and made me cease from my furious might? Aye, and I deemed that on this day I should behold the dead and the house of Hades, when I had gasped forth my life. 15.251. on the breast with a stone, and made me cease from my furious might? Aye, and I deemed that on this day I should behold the dead and the house of Hades, when I had gasped forth my life. 15.252. on the breast with a stone, and made me cease from my furious might? Aye, and I deemed that on this day I should behold the dead and the house of Hades, when I had gasped forth my life. 15.253. on the breast with a stone, and made me cease from my furious might? Aye, and I deemed that on this day I should behold the dead and the house of Hades, when I had gasped forth my life. 15.254. on the breast with a stone, and made me cease from my furious might? Aye, and I deemed that on this day I should behold the dead and the house of Hades, when I had gasped forth my life. Then spake to him again the lord Apollo, that worketh afar:Be now of good cheer, so mighty a helper hath the son of Cronos 15.255. ent forth from Ida to stand by thy side and succour thee, even me, Phoebus Apollo of the golden sword, that of old ever protect thee, thyself and the steep citadel withal. But come now, bid thy many charioteers drive against the hollow ships their swift horses, 15.256. ent forth from Ida to stand by thy side and succour thee, even me, Phoebus Apollo of the golden sword, that of old ever protect thee, thyself and the steep citadel withal. But come now, bid thy many charioteers drive against the hollow ships their swift horses, 15.257. ent forth from Ida to stand by thy side and succour thee, even me, Phoebus Apollo of the golden sword, that of old ever protect thee, thyself and the steep citadel withal. But come now, bid thy many charioteers drive against the hollow ships their swift horses, 15.258. ent forth from Ida to stand by thy side and succour thee, even me, Phoebus Apollo of the golden sword, that of old ever protect thee, thyself and the steep citadel withal. But come now, bid thy many charioteers drive against the hollow ships their swift horses, 15.259. ent forth from Ida to stand by thy side and succour thee, even me, Phoebus Apollo of the golden sword, that of old ever protect thee, thyself and the steep citadel withal. But come now, bid thy many charioteers drive against the hollow ships their swift horses, 15.260. and I will go before and make smooth all the way for the chariots, and will turn in flight the Achaean warriors. So saying, he breathed great might into the shepherd of the host. And even as when a stalled horse that has fed his fill at the manger, breaketh his halter, and runneth stamping over the plain— 15.261. and I will go before and make smooth all the way for the chariots, and will turn in flight the Achaean warriors. So saying, he breathed great might into the shepherd of the host. And even as when a stalled horse that has fed his fill at the manger, breaketh his halter, and runneth stamping over the plain— 15.262. and I will go before and make smooth all the way for the chariots, and will turn in flight the Achaean warriors. So saying, he breathed great might into the shepherd of the host. And even as when a stalled horse that has fed his fill at the manger, breaketh his halter, and runneth stamping over the plain— 15.263. and I will go before and make smooth all the way for the chariots, and will turn in flight the Achaean warriors. So saying, he breathed great might into the shepherd of the host. And even as when a stalled horse that has fed his fill at the manger, breaketh his halter, and runneth stamping over the plain— 15.264. and I will go before and make smooth all the way for the chariots, and will turn in flight the Achaean warriors. So saying, he breathed great might into the shepherd of the host. And even as when a stalled horse that has fed his fill at the manger, breaketh his halter, and runneth stamping over the plain— 15.265. being wont to bathe him in the fair-flowing river—and exulteth; on high doth he hold his head and about his shoulders his mane floateth streaming, and as he glorieth in his splendour his knees nimbly bear him to the haunts and pastures of mares; even so swiftly plied Hector his feet and knees, 15.266. being wont to bathe him in the fair-flowing river—and exulteth; on high doth he hold his head and about his shoulders his mane floateth streaming, and as he glorieth in his splendour his knees nimbly bear him to the haunts and pastures of mares; even so swiftly plied Hector his feet and knees, 15.267. being wont to bathe him in the fair-flowing river—and exulteth; on high doth he hold his head and about his shoulders his mane floateth streaming, and as he glorieth in his splendour his knees nimbly bear him to the haunts and pastures of mares; even so swiftly plied Hector his feet and knees, 15.268. being wont to bathe him in the fair-flowing river—and exulteth; on high doth he hold his head and about his shoulders his mane floateth streaming, and as he glorieth in his splendour his knees nimbly bear him to the haunts and pastures of mares; even so swiftly plied Hector his feet and knees, 15.269. being wont to bathe him in the fair-flowing river—and exulteth; on high doth he hold his head and about his shoulders his mane floateth streaming, and as he glorieth in his splendour his knees nimbly bear him to the haunts and pastures of mares; even so swiftly plied Hector his feet and knees, 15.270. urging on his charioteers, when he had heard the voice of the god. But as when dogs and country-folk pursue a horned stag or a wild goat, but a sheer rock or a shadowy thicket saveth him from them, nor is it their lot to find him; 15.271. urging on his charioteers, when he had heard the voice of the god. But as when dogs and country-folk pursue a horned stag or a wild goat, but a sheer rock or a shadowy thicket saveth him from them, nor is it their lot to find him; 15.272. urging on his charioteers, when he had heard the voice of the god. But as when dogs and country-folk pursue a horned stag or a wild goat, but a sheer rock or a shadowy thicket saveth him from them, nor is it their lot to find him; 15.273. urging on his charioteers, when he had heard the voice of the god. But as when dogs and country-folk pursue a horned stag or a wild goat, but a sheer rock or a shadowy thicket saveth him from them, nor is it their lot to find him; 15.274. urging on his charioteers, when he had heard the voice of the god. But as when dogs and country-folk pursue a horned stag or a wild goat, but a sheer rock or a shadowy thicket saveth him from them, nor is it their lot to find him; 15.275. and then at their clamour a bearded lion showeth himself in the way, and forthwith turneth them all back despite their eagerness: even so the Danaans for a time ever followed on in throngs, thrusting with swords and two-edged spears, but when they saw Hector going up and down the ranks of men, 15.276. and then at their clamour a bearded lion showeth himself in the way, and forthwith turneth them all back despite their eagerness: even so the Danaans for a time ever followed on in throngs, thrusting with swords and two-edged spears, but when they saw Hector going up and down the ranks of men, 15.277. and then at their clamour a bearded lion showeth himself in the way, and forthwith turneth them all back despite their eagerness: even so the Danaans for a time ever followed on in throngs, thrusting with swords and two-edged spears, but when they saw Hector going up and down the ranks of men, 15.278. and then at their clamour a bearded lion showeth himself in the way, and forthwith turneth them all back despite their eagerness: even so the Danaans for a time ever followed on in throngs, thrusting with swords and two-edged spears, but when they saw Hector going up and down the ranks of men, 15.279. and then at their clamour a bearded lion showeth himself in the way, and forthwith turneth them all back despite their eagerness: even so the Danaans for a time ever followed on in throngs, thrusting with swords and two-edged spears, but when they saw Hector going up and down the ranks of men, 15.280. then were they seized with fear, and the spirits of all men sank down to their feet. 16.715. And while he pondered thus there drew nigh to him Phoebus Apollo in the likeness of a young man and a strong, even of Asius, that was uncle to horse-taming Hector, and own brother to Hecabe, but son of Dymas, that dwelt in Phrygia by the streams of Sangarius. 16.716. And while he pondered thus there drew nigh to him Phoebus Apollo in the likeness of a young man and a strong, even of Asius, that was uncle to horse-taming Hector, and own brother to Hecabe, but son of Dymas, that dwelt in Phrygia by the streams of Sangarius. 16.717. And while he pondered thus there drew nigh to him Phoebus Apollo in the likeness of a young man and a strong, even of Asius, that was uncle to horse-taming Hector, and own brother to Hecabe, but son of Dymas, that dwelt in Phrygia by the streams of Sangarius. 16.718. And while he pondered thus there drew nigh to him Phoebus Apollo in the likeness of a young man and a strong, even of Asius, that was uncle to horse-taming Hector, and own brother to Hecabe, but son of Dymas, that dwelt in Phrygia by the streams of Sangarius. 16.719. And while he pondered thus there drew nigh to him Phoebus Apollo in the likeness of a young man and a strong, even of Asius, that was uncle to horse-taming Hector, and own brother to Hecabe, but son of Dymas, that dwelt in Phrygia by the streams of Sangarius. 16.720. In his likeness spake Apollo, the son of Zeus, unto Hector:Hector, wherefore dost thou cease from battle? It beseemeth thee not. I would that I were as much stronger than thou as I am weaker;then straightway would it be to thine own hurt that thou drawest back from the war. Nay, come, drive against Patroclus thy strong-hoofed horses, 16.721. In his likeness spake Apollo, the son of Zeus, unto Hector:Hector, wherefore dost thou cease from battle? It beseemeth thee not. I would that I were as much stronger than thou as I am weaker;then straightway would it be to thine own hurt that thou drawest back from the war. Nay, come, drive against Patroclus thy strong-hoofed horses, 16.722. In his likeness spake Apollo, the son of Zeus, unto Hector:Hector, wherefore dost thou cease from battle? It beseemeth thee not. I would that I were as much stronger than thou as I am weaker;then straightway would it be to thine own hurt that thou drawest back from the war. Nay, come, drive against Patroclus thy strong-hoofed horses, 16.723. In his likeness spake Apollo, the son of Zeus, unto Hector:Hector, wherefore dost thou cease from battle? It beseemeth thee not. I would that I were as much stronger than thou as I am weaker;then straightway would it be to thine own hurt that thou drawest back from the war. Nay, come, drive against Patroclus thy strong-hoofed horses, 16.724. In his likeness spake Apollo, the son of Zeus, unto Hector:Hector, wherefore dost thou cease from battle? It beseemeth thee not. I would that I were as much stronger than thou as I am weaker;then straightway would it be to thine own hurt that thou drawest back from the war. Nay, come, drive against Patroclus thy strong-hoofed horses, 16.725. if so be thou mayest slay him, and Apollo give thee glory. 22.199. to gain the shelter of the well-built walls, if so be his fellows from above might succour him with missiles, so oft would Achilles be beforehand with him and turn him back toward the plain, but himself sped on by the city's walls. And as in a dream a man availeth not to pursue one that fleeth before him— 22.200. the one availeth not to flee, nor the other to pursue—even so Achilles availed not to overtake Hector in his fleetness, neither Hector to escape. And how had Hector escaped the fates of death, but that Apollo, albeit for the last and latest time, drew nigh him to rouse his strength and make swift his knees? 22.201. the one availeth not to flee, nor the other to pursue—even so Achilles availed not to overtake Hector in his fleetness, neither Hector to escape. And how had Hector escaped the fates of death, but that Apollo, albeit for the last and latest time, drew nigh him to rouse his strength and make swift his knees? 22.202. the one availeth not to flee, nor the other to pursue—even so Achilles availed not to overtake Hector in his fleetness, neither Hector to escape. And how had Hector escaped the fates of death, but that Apollo, albeit for the last and latest time, drew nigh him to rouse his strength and make swift his knees? 23.62. lay groaning heavily amid the host of the Myrmidons, in an open space where the waves splashed upon the shore. And when sleep seized him, loosenlng the cares of his heart, being shed in sweetness round about him — for sore weary were his glorious limbs with speeding after Hector unto windy Ilios— 23.63. lay groaning heavily amid the host of the Myrmidons, in an open space where the waves splashed upon the shore. And when sleep seized him, loosenlng the cares of his heart, being shed in sweetness round about him — for sore weary were his glorious limbs with speeding after Hector unto windy Ilios— 23.64. lay groaning heavily amid the host of the Myrmidons, in an open space where the waves splashed upon the shore. And when sleep seized him, loosenlng the cares of his heart, being shed in sweetness round about him — for sore weary were his glorious limbs with speeding after Hector unto windy Ilios— 23.65. then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. 23.66. then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. 23.67. then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. 23.68. then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. 23.69. then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. 23.70. 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. 23.71. 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. 23.72. 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. 23.75. And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.76. And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.77. And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.78. And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.79. And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.80. opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, 23.81. opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, 23.82. opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, 23.83. opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, 23.84. opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, 23.85. when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.86. when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.87. when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.88. when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.89. when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.90. and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.91. and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.92. and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.93. and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.94. and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. Then in answer spake to him Achilles, swift of foot:Wherefore, O head beloved, art thou come hither, 23.95. and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands, 23.96. and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands, 23.97. and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands, 23.98. and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands, 23.99. and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands, 23.100. 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; 23.101. 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; 23.102. 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; 23.103. 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; 23.105. for the whole night long hath the spirit of hapless Patroclus stood over me, weeping and wailing, and gave me charge concerning each thing, and was wondrously like his very self. So spake he, and in them all aroused the desire of lament, and rosy-fingered Dawn shone forth upon them 23.106. for the whole night long hath the spirit of hapless Patroclus stood over me, weeping and wailing, and gave me charge concerning each thing, and was wondrously like his very self. So spake he, and in them all aroused the desire of lament, and rosy-fingered Dawn shone forth upon them 23.107. for the whole night long hath the spirit of hapless Patroclus stood over me, weeping and wailing, and gave me charge concerning each thing, and was wondrously like his very self. So spake he, and in them all aroused the desire of lament, and rosy-fingered Dawn shone forth upon them 23.108. for the whole night long hath the spirit of hapless Patroclus stood over me, weeping and wailing, and gave me charge concerning each thing, and was wondrously like his very self. So spake he, and in them all aroused the desire of lament, and rosy-fingered Dawn shone forth upon them 24.144. if verily with full purpose of heart the Olympian himself so biddeth. On this wise amid the gathering of the ships mother and son spake many winged words one to the other, but the son of Cronos sent forth Iris to sacred Ilios:Up, go, swift Iris; leave thou the abode of Olympus 24.145. and bear tidings within Ilios unto great-hearted Priam that he go to the ships of the Achaeans to ransom his dear son, and that he bear gifts unto Achilles which shall make glad his heart; alone let him go, neither let any man beside of the Trojans go with him. A herald may attend him, an elder man, 24.146. and bear tidings within Ilios unto great-hearted Priam that he go to the ships of the Achaeans to ransom his dear son, and that he bear gifts unto Achilles which shall make glad his heart; alone let him go, neither let any man beside of the Trojans go with him. A herald may attend him, an elder man, 24.147. and bear tidings within Ilios unto great-hearted Priam that he go to the ships of the Achaeans to ransom his dear son, and that he bear gifts unto Achilles which shall make glad his heart; alone let him go, neither let any man beside of the Trojans go with him. A herald may attend him, an elder man, 24.148. and bear tidings within Ilios unto great-hearted Priam that he go to the ships of the Achaeans to ransom his dear son, and that he bear gifts unto Achilles which shall make glad his heart; alone let him go, neither let any man beside of the Trojans go with him. A herald may attend him, an elder man, 24.149. and bear tidings within Ilios unto great-hearted Priam that he go to the ships of the Achaeans to ransom his dear son, and that he bear gifts unto Achilles which shall make glad his heart; alone let him go, neither let any man beside of the Trojans go with him. A herald may attend him, an elder man, 24.150. to guide the mules and the light-running waggon, and to carry back to the city the dead, even him that Achilles slew. Let not death be in his thoughts. neither any fear; such a guide will we give him, even Argeiphontes, who shall lead him, until in his leading he bring him nigh to Achilles. 24.151. to guide the mules and the light-running waggon, and to carry back to the city the dead, even him that Achilles slew. Let not death be in his thoughts. neither any fear; such a guide will we give him, even Argeiphontes, who shall lead him, until in his leading he bring him nigh to Achilles. 24.152. to guide the mules and the light-running waggon, and to carry back to the city the dead, even him that Achilles slew. Let not death be in his thoughts. neither any fear; such a guide will we give him, even Argeiphontes, who shall lead him, until in his leading he bring him nigh to Achilles. 24.153. to guide the mules and the light-running waggon, and to carry back to the city the dead, even him that Achilles slew. Let not death be in his thoughts. neither any fear; such a guide will we give him, even Argeiphontes, who shall lead him, until in his leading he bring him nigh to Achilles. 24.154. to guide the mules and the light-running waggon, and to carry back to the city the dead, even him that Achilles slew. Let not death be in his thoughts. neither any fear; such a guide will we give him, even Argeiphontes, who shall lead him, until in his leading he bring him nigh to Achilles. 24.155. And when he shall have led him into the hut, neither shall Achilles himself slay him nor suffer any other to slay; for not without wisdom is he, neither without purpose, nor yet hardened in sin; nay, with all kindliness will he spare a suppliant man. 24.156. And when he shall have led him into the hut, neither shall Achilles himself slay him nor suffer any other to slay; for not without wisdom is he, neither without purpose, nor yet hardened in sin; nay, with all kindliness will he spare a suppliant man. 24.157. And when he shall have led him into the hut, neither shall Achilles himself slay him nor suffer any other to slay; for not without wisdom is he, neither without purpose, nor yet hardened in sin; nay, with all kindliness will he spare a suppliant man. 24.158. And when he shall have led him into the hut, neither shall Achilles himself slay him nor suffer any other to slay; for not without wisdom is he, neither without purpose, nor yet hardened in sin; nay, with all kindliness will he spare a suppliant man. 24.159. And when he shall have led him into the hut, neither shall Achilles himself slay him nor suffer any other to slay; for not without wisdom is he, neither without purpose, nor yet hardened in sin; nay, with all kindliness will he spare a suppliant man. So spake he, and storm-footed Iris hasted to bear his message. 24.160. She came to the house of Priam, and found therein clamour and wailing. His sons sat about their father within the court sullying their garments with their tears, and in their midst was the old king close-wrapped in his mantle; and upon the old man's head and neck was filth in abundance, 24.161. She came to the house of Priam, and found therein clamour and wailing. His sons sat about their father within the court sullying their garments with their tears, and in their midst was the old king close-wrapped in his mantle; and upon the old man's head and neck was filth in abundance, 24.162. She came to the house of Priam, and found therein clamour and wailing. His sons sat about their father within the court sullying their garments with their tears, and in their midst was the old king close-wrapped in his mantle; and upon the old man's head and neck was filth in abundance, 24.163. She came to the house of Priam, and found therein clamour and wailing. His sons sat about their father within the court sullying their garments with their tears, and in their midst was the old king close-wrapped in his mantle; and upon the old man's head and neck was filth in abundance, 24.164. She came to the house of Priam, and found therein clamour and wailing. His sons sat about their father within the court sullying their garments with their tears, and in their midst was the old king close-wrapped in his mantle; and upon the old man's head and neck was filth in abundance, 24.165. which he had gathered in his hands as he grovelled on the earth. And his daughters and his sons' wives were wailing throughout the house, bethinking them of the warriors many and valiant who were lying low, slain by the hands of the Argives. And the messenger of Zeus drew nigh to Priam, and spake to him; 24.166. which he had gathered in his hands as he grovelled on the earth. And his daughters and his sons' wives were wailing throughout the house, bethinking them of the warriors many and valiant who were lying low, slain by the hands of the Argives. And the messenger of Zeus drew nigh to Priam, and spake to him; 24.167. which he had gathered in his hands as he grovelled on the earth. And his daughters and his sons' wives were wailing throughout the house, bethinking them of the warriors many and valiant who were lying low, slain by the hands of the Argives. And the messenger of Zeus drew nigh to Priam, and spake to him; 24.168. which he had gathered in his hands as he grovelled on the earth. And his daughters and his sons' wives were wailing throughout the house, bethinking them of the warriors many and valiant who were lying low, slain by the hands of the Argives. And the messenger of Zeus drew nigh to Priam, and spake to him; 24.169. which he had gathered in his hands as he grovelled on the earth. And his daughters and his sons' wives were wailing throughout the house, bethinking them of the warriors many and valiant who were lying low, slain by the hands of the Argives. And the messenger of Zeus drew nigh to Priam, and spake to him; 24.170. oftly she uttered her voice, yet trembling gat hold of his himbs:Be of good courage, O Priam, son of Dardanus, and fear thou not at all. Not to forbode any evil to thee am I come hither, but with good intent. I am a messenger to thee from Zeus, who far away though he be, hath exceeding care for thee and pity. 24.171. oftly she uttered her voice, yet trembling gat hold of his himbs:Be of good courage, O Priam, son of Dardanus, and fear thou not at all. Not to forbode any evil to thee am I come hither, but with good intent. I am a messenger to thee from Zeus, who far away though he be, hath exceeding care for thee and pity. 24.172. oftly she uttered her voice, yet trembling gat hold of his himbs:Be of good courage, O Priam, son of Dardanus, and fear thou not at all. Not to forbode any evil to thee am I come hither, but with good intent. I am a messenger to thee from Zeus, who far away though he be, hath exceeding care for thee and pity. 24.173. oftly she uttered her voice, yet trembling gat hold of his himbs:Be of good courage, O Priam, son of Dardanus, and fear thou not at all. Not to forbode any evil to thee am I come hither, but with good intent. I am a messenger to thee from Zeus, who far away though he be, hath exceeding care for thee and pity. 24.174. oftly she uttered her voice, yet trembling gat hold of his himbs:Be of good courage, O Priam, son of Dardanus, and fear thou not at all. Not to forbode any evil to thee am I come hither, but with good intent. I am a messenger to thee from Zeus, who far away though he be, hath exceeding care for thee and pity. 24.175. The Olympian biddeth thee ransom goodly Hector, and bear gifts to Achilles which shall make glad his heart; alone do thou go, neither let any man beside of the Trojans go with thee. A herald may attend thee, an elder man, to guide the mules and the light-running waggon, 24.176. The Olympian biddeth thee ransom goodly Hector, and bear gifts to Achilles which shall make glad his heart; alone do thou go, neither let any man beside of the Trojans go with thee. A herald may attend thee, an elder man, to guide the mules and the light-running waggon, 24.177. The Olympian biddeth thee ransom goodly Hector, and bear gifts to Achilles which shall make glad his heart; alone do thou go, neither let any man beside of the Trojans go with thee. A herald may attend thee, an elder man, to guide the mules and the light-running waggon, 24.178. The Olympian biddeth thee ransom goodly Hector, and bear gifts to Achilles which shall make glad his heart; alone do thou go, neither let any man beside of the Trojans go with thee. A herald may attend thee, an elder man, to guide the mules and the light-running waggon, 24.179. The Olympian biddeth thee ransom goodly Hector, and bear gifts to Achilles which shall make glad his heart; alone do thou go, neither let any man beside of the Trojans go with thee. A herald may attend thee, an elder man, to guide the mules and the light-running waggon, 24.180. and to carry back to the city the dead, even him that Achilles slew. Let not death be in thy thoughts, neither any fear; such a guide shall go with thee, even Argeiphontes, who shall lead thee, until in his heading he bring thee nigh to Achilles. And when he shall have led thee into the hut, 24.181. and to carry back to the city the dead, even him that Achilles slew. Let not death be in thy thoughts, neither any fear; such a guide shall go with thee, even Argeiphontes, who shall lead thee, until in his heading he bring thee nigh to Achilles. And when he shall have led thee into the hut, 24.182. and to carry back to the city the dead, even him that Achilles slew. Let not death be in thy thoughts, neither any fear; such a guide shall go with thee, even Argeiphontes, who shall lead thee, until in his heading he bring thee nigh to Achilles. And when he shall have led thee into the hut, 24.183. and to carry back to the city the dead, even him that Achilles slew. Let not death be in thy thoughts, neither any fear; such a guide shall go with thee, even Argeiphontes, who shall lead thee, until in his heading he bring thee nigh to Achilles. And when he shall have led thee into the hut, 24.184. and to carry back to the city the dead, even him that Achilles slew. Let not death be in thy thoughts, neither any fear; such a guide shall go with thee, even Argeiphontes, who shall lead thee, until in his heading he bring thee nigh to Achilles. And when he shall have led thee into the hut, 24.185. neither shall Achilles himself slay thee nor suffer any other to slay; for not without wisdom is he, neither without purpose, nor yet hardened in sin; nay, with all kindliness will he spare a suppliant man. When she had thus spoken swift-footed Iris departed; but the king bade his sons 24.186. neither shall Achilles himself slay thee nor suffer any other to slay; for not without wisdom is he, neither without purpose, nor yet hardened in sin; nay, with all kindliness will he spare a suppliant man. When she had thus spoken swift-footed Iris departed; but the king bade his sons 24.187. neither shall Achilles himself slay thee nor suffer any other to slay; for not without wisdom is he, neither without purpose, nor yet hardened in sin; nay, with all kindliness will he spare a suppliant man. When she had thus spoken swift-footed Iris departed; but the king bade his sons 24.188. neither shall Achilles himself slay thee nor suffer any other to slay; for not without wisdom is he, neither without purpose, nor yet hardened in sin; nay, with all kindliness will he spare a suppliant man. When she had thus spoken swift-footed Iris departed; but the king bade his sons 24.191. make ready the running mule waggon, and bind the wicker box thereon. And himself he went down to the vaulted treasure-chamber, fragrant of cedar wood and high of roof, that held jewels full many: and he called to him Hecabe his wife, and spake:Lady, from Zeus hath an Olympian messenger come to me, 24.194. make ready the running mule waggon, and bind the wicker box thereon. And himself he went down to the vaulted treasure-chamber, fragrant of cedar wood and high of roof, that held jewels full many: and he called to him Hecabe his wife, and spake:Lady, from Zeus hath an Olympian messenger come to me, 24.202. So spake he, but his wife uttered a shrill cry, and spake in answer:Ah, woe is me, whither now is gone the wisdom for the which of old thou wast famed among stranger folk and among them thou rulest? How art thou fain to go alone to the ships of the Achaeans to meet the eyes of the man who 24.203. So spake he, but his wife uttered a shrill cry, and spake in answer:Ah, woe is me, whither now is gone the wisdom for the which of old thou wast famed among stranger folk and among them thou rulest? How art thou fain to go alone to the ships of the Achaeans to meet the eyes of the man who 24.207. hath slain thy sons, many and valiant? of iron verily is thy heart. For if so be he get thee in his power and his eyes behold thee, so savage and faithless is the man, he will neither pity thee nor anywise have reverence. Nay, let us now make our lament afar from him we mourn, abiding here in the hall. On this wise for him did mighty Fate spin 24.209. hath slain thy sons, many and valiant? of iron verily is thy heart. For if so be he get thee in his power and his eyes behold thee, so savage and faithless is the man, he will neither pity thee nor anywise have reverence. Nay, let us now make our lament afar from him we mourn, abiding here in the hall. On this wise for him did mighty Fate spin 24.212. with her thread at his birth, when myself did bear him, that he should glut swift-footed dogs far from his parents, in the abode of a violent man, in whose inmost heart I were fain to fix my teeth and feed thereon; then haply might deeds of requital be wrought for my son, seeing in no wise while playing the dastard was he slain of him, 24.213. with her thread at his birth, when myself did bear him, that he should glut swift-footed dogs far from his parents, in the abode of a violent man, in whose inmost heart I were fain to fix my teeth and feed thereon; then haply might deeds of requital be wrought for my son, seeing in no wise while playing the dastard was he slain of him, 24.215. but while standing forth in defence of the men and deep-bosomed women of Troy, with no thought of shelter or of flight. Then in answer spake unto her the old man, god-like Priam:Seek not to stay me that am fain to go, neither be thyself a bird of ill-boding in my halls; thou shalt not persuade me. 24.682. as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.683. as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.684. as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.685. Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.686. Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.687. Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.688. Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.689. Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.690. And Hermes yoked for them the horses and mules, and himself lightly drave them through the camp, neither had any man knowledge thereof.But when they were now come to the ford of the fair-flowing river, even eddying Xanthus, that immortal Zeus begat, then Hermes departed to high Olympus, 24.691. And Hermes yoked for them the horses and mules, and himself lightly drave them through the camp, neither had any man knowledge thereof.But when they were now come to the ford of the fair-flowing river, even eddying Xanthus, that immortal Zeus begat, then Hermes departed to high Olympus, 24.692. And Hermes yoked for them the horses and mules, and himself lightly drave them through the camp, neither had any man knowledge thereof.But when they were now come to the ford of the fair-flowing river, even eddying Xanthus, that immortal Zeus begat, then Hermes departed to high Olympus, 24.693. And Hermes yoked for them the horses and mules, and himself lightly drave them through the camp, neither had any man knowledge thereof.But when they were now come to the ford of the fair-flowing river, even eddying Xanthus, that immortal Zeus begat, then Hermes departed to high Olympus, 24.694. And Hermes yoked for them the horses and mules, and himself lightly drave them through the camp, neither had any man knowledge thereof.But when they were now come to the ford of the fair-flowing river, even eddying Xanthus, that immortal Zeus begat, then Hermes departed to high Olympus, 24.695. and Dawn, the saffron-robed, was spreading over the face of all the earth. So they with moaning and wailing drave the horses to the city, and the mules bare the dead. Neither was any other ware of them, whether man or fair-girdled woman; but in truth Cassandra, peer of golden Aphrodite, 24.699. and Dawn, the saffron-robed, was spreading over the face of all the earth. So they with moaning and wailing drave the horses to the city, and the mules bare the dead. Neither was any other ware of them, whether man or fair-girdled woman; but in truth Cassandra, peer of golden Aphrodite, |
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3. Hebrew Bible, Isaiah, 65.3-65.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 199| 65.3. הָעָם הַמַּכְעִיסִים אוֹתִי עַל־פָּנַי תָּמִיד זֹבְחִים בַּגַּנּוֹת וּמְקַטְּרִים עַל־הַלְּבֵנִים׃ 65.4. הַיֹּשְׁבִים בַּקְּבָרִים וּבַנְּצוּרִים יָלִינוּ הָאֹכְלִים בְּשַׂר הַחֲזִיר ופרק [וּמְרַק] פִּגֻּלִים כְּלֵיהֶם׃ | 65.3. A people that provoke Me to My face continually, that sacrifice in gardens, and burn incense upon bricks; 65.4. That sit among the graves, and lodge in the vaults; that eat swine’s flesh, and broth of abominable things is in their vessels; |
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4. Aeschylus, Libation-Bearers, 523-549, 551-554, 550 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 173, 212| 550. κτείνω νιν, ὡς τοὔνειρον ἐννέπει τόδε. Χορός | 550. am her killer, as this dream declares. Chorus |
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5. Hebrew Bible, Ezekiel, 4.14 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 199| 4.14. וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הִנֵּה נַפְשִׁי לֹא מְטֻמָּאָה וּנְבֵלָה וּטְרֵפָה לֹא־אָכַלְתִּי מִנְּעוּרַי וְעַד־עַתָּה וְלֹא־בָא בְּפִי בְּשַׂר פִּגּוּל׃ | 4.14. Then said I: ‘Ah Lord GOD! behold, my soul hath not been polluted; for from my youth up even till now have I not eaten of that which dieth of itself, or is torn of beasts; neither came there abhorred flesh into my mouth.’ |
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6. Aeschylus, Prometheus Bound, 646-657, 645 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 212| 645. αἰεὶ γὰρ ὄψεις ἔννυχοι πωλεύμεναι | 645. For visions of the night, always haunting my maiden chamber, sought to beguile me with seductive words, saying: |
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7. Aeschylus, Persians, 177-178, 176 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 212| 176. πολλοῖς μὲν αἰεὶ νυκτέροις ὀνείρασιν | |
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8. Aeschylus, Agamemnon, 174-184, 272-278, 975-984, 490 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 173| 490. φρυκτωριῶν τε καὶ πυρὸς παραλλαγάς, | 490. If they are true, indeed, or if, dream-fashion, |
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9. Aeschylus, Eumenides, 104 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 173| 104. εὕδουσα γὰρ φρὴν ὄμμασιν λαμπρύνεται, | |
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| 10. Euripides, Iphigenia Among The Taurians, 42-47, 49-64, 48 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 173 |
11. Herodotus, Histories, 1.107-1.108, 1.120, 1.158-1.160, 1.209-1.210, 2.139, 2.141, 3.27-3.31, 3.124, 5.55-5.56, 6.107, 7.8-7.18, 7.15.2, 7.47 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 132, 173, 194, 202, 203, 212| 1.107. μετὰ δὲ ταῦτα Κυαξάρης μέν, βασιλεύσας τεσσεράκοντα ἔτεα σὺν τοῖσι Σκύθαι ἦρξαν, τελευτᾷ, ἐκδέκεται δὲ Ἀστυάγης Κυαξάρεω παῖς τὴν βασιληίην. Καὶ οἱ ἐγένετο θυγάτηρ τῇ οὔνομα ἔθετο Μανδάνην· τὴν ἐδόκεε Ἀστυάγης ἐν τῷ ὕπνῳ οὐρῆσαι τοσοῦτον ὥστε πλῆσαι μὲν τὴν ἑωυτοῦ πόλιν, ἐπικατακλύσαι δὲ καὶ τὴν Ἀσίην πᾶσαν. ὑπερθέμενος δὲ τῶν Μάγων τοῖσι ὀνειροπόλοισι τὸ ἐνύπνιον, ἐφοβήθη παρʼ αὐτῶν αὐτὰ ἕκαστα μαθών. μετὰ δὲ τὴν Μανδάνην ταύτην ἐοῦσαν ἤδη ἀνδρὸς ὡραίην Μήδων μὲν τῶν ἑωυτοῦ ἀξίων οὐδενὶ διδοῖ γυναῖκα, δεδοικὼς τὴν ὄψιν· ὁ δὲ Πέρσῃ διδοῖ τῷ οὔνομα ἦν Καμβύσης, τὸν εὕρισκε οἰκίης μὲν ἐόντα ἀγαθῆς τρόπου δὲ ἡσυχίου, πολλῷ ἔνερθε ἄγων αὐτὸν μέσου ἀνδρὸς Μήδου. 1.108. συνοικεούσης δὲ τῷ Καμβύσῃ τῆς Μανδάνης, ὁ Ἀστυάγης τῷ πρώτῳ ἔτεϊ εἶδε ἄλλην ὄψιν, ἐδόκεε δέ οἱ ἐκ τῶν αἰδοίων τῆς θυγατρὸς ταύτης φῦναι ἄμπελον, τὴν δὲ ἄμπελον ἐπισχεῖν τὴν Ἀσίην πᾶσαν. ἰδὼν δὲ τοῦτο καὶ ὑπερθέμενος τοῖσι ὀνειροπόλοισι, μετεπέμψατο ἐκ τῶν Περσέων τὴν θυγατέρα ἐπίτεκα ἐοῦσαν, ἀπικομένην δὲ ἐφύλασσε βουλόμενος τὸ γενόμενον ἐξ αὐτῆς διαφθεῖραι· ἐκ γάρ οἱ τῆς ὄψιος οἱ τῶν Μάγων ὀνειροπόλοι ἐσήμαινον ὅτι μέλλοι ὁ τῆς θυγατρὸς αὐτοῦ γόνος βασιλεύσειν ἀντὶ ἐκείνου. ταῦτα δὴ ὦν φυλασσόμενος ὁ Ἀστυάγης, ὡς ἐγένετο ὁ Κῦρος, καλέσας Ἅρπαγον ἄνδρα οἰκήιον καὶ πιστότατόν τε Μήδων καὶ πάντων ἐπίτροπον τῶν ἑωυτοῦ, ἔλεγὲ οἱ τοιάδε. “Ἅρπαγε, πρῆγμα τὸ ἄν τοι προσθέω, μηδαμῶς παραχρήσῃ, μηδὲ ἐμέ τε παραβάλῃ καὶ ἄλλους ἑλόμενος ἐξ ὑστέρης σοὶ αὐτῷ περιπέσῃς· λάβε τὸν Μανδάνη ἔτεκε παῖδα, φέρων δὲ ἐς σεωυτοῦ ἀπόκτεινον, μετὰ δὲ θάψον τρόπῳ ὅτεῳ αὐτὸς βούλεαι.” ὁ δὲ ἀμείβεται “ὦ βασιλεῦ, οὔτε ἄλλοτε κω παρεῖδες ἀνδρὶ τῷδε ἄχαρι οὐδέν, φυλασσόμεθα δὲ ἐς σὲ καὶ ἐς τὸν μετέπειτα χρόνον μηδὲν ἐξαμαρτεῖν. ἀλλʼ εἲ τοι φίλον τοῦτο οὕτω γίνεσθαι, χρὴ δὴ τό γε ἐμὸν ὑπηρετέεσθαι ἐπιτηδέως.” 1.120. Ἁρπάγῳ μὲν Ἀστυάγης δίκην ταύτην ἐπέθηκε, Κύπου δὲ πέρι βουλεύων ἐκάλεε τοὺς αὐτοὺς τῶν Μάγων οἳ τὸ ἐνύπνιὸν οἱ ταύτῃ ἔκριναν. ἀπικομένους δὲ εἴρετο ὁ Ἁστυάγης τῇ ἔκρινάν οἱ τὴν ὄψιν. οἳ δὲ κατὰ ταὐτὰ εἶπαν λέγοντες ὡς βασιλεῦσαι χρῆν τὸν παῖδα, εἰ ἐπέζωσε καὶ μὴ ἀπέθανε πρότερον. ὁ δὲ ἀμείβεται αὐτοὺς τοῖσιδε. “ἔστι τε ὁ παῖς καὶ περίεστι, καί μιν ἐπʼ ἀγροῦ διαιτώμενον οἱ ἐκ τῆς κώμης παῖδες ἐστήσαντο βασιλέα. ὁ δὲ πάντα ὅσα περ οἱ ἀληθέι λόγῳ βασιλέες ἐτελέωσε ποιήσας· καὶ γὰρ δορυφόρους καὶ θυρωροὺς καὶ ἀγγελιηφόρους καὶ τὰ λοιπὰ πάντα διατάξας ἦρχε. καὶ νῦν ἐς τί ὑμῖν ταῦτα φαίνεται φέρειν;” εἶπαν οἱ Μάγοι “εἰ μὲν περίεστί τε καὶ ἐβασίλευσε ὁ παῖς μὴ ἐκ προνοίης τινός, θάρσεέ τε τούτου εἵνεκα καὶ θυμὸν ἔχε ἀγαθόν· οὐ γὰρ ἔτι τὸ δεύτερον ἄρχει. παρὰ σμικρὰ γὰρ καὶ τῶν λογίων ἡμῖν ἔνια κεχώρηκε, καὶ τά γε τῶν ὀνειράτων ἐχόμενα τελέως ἐς ἀσθενὲς ἔρχεται.” ἀμείβεται ὁ Ἀστυάγης τοῖσιδε. “καὶ αὐτὸς ὦ Μάγοι ταύτῃ πλεῖστος γνώμην εἰμί, βασιλέος ὀνομασθέντος τοῦ παιδὸς ἐξήκειν τε τὸν ὄνειρον καί μοι τὸν παῖδα τοῦτον εἶναι δεινὸν ἔτι οὐδέν. ὅμως μέν γέ τοι συμβουλεύσατέ μοι εὖ περισκεψάμενοι τὰ μέλλει ἀσφαλέστατα εἶναι οἴκῳ τε τῷ ἐμῷ καὶ ὑμῖν.” εἶπαν πρὸς ταῦτα οἱ Μάγοι “ὦ βασιλεῦ, καὶ αὐτοῖσι ἡμῖν περὶ πολλοῦ ἐστι κατορθοῦσθαι ἀρχὴν τὴν σήν. κείνως μὲν γὰρ ἀλλοτριοῦται ἐς τὸν παῖδα τοῦτον περιιοῦσα ἐόντα Πέρσην, καὶ ἡμεῖς ἐόντες Μῆδοι δουλούμεθά τε καὶ λόγου οὐδενὸς γινόμεθα πρὸς Περσέων, ἐόντες ξεῖνοι· σέο δʼ ἐνεστεῶτος βασιλέος, ἐόντος πολιήτεω, καὶ ἄρχομεν τὸ μέρος καὶ τιμὰς πρὸς σέο μεγάλας ἔχομεν. οὕτω ὦν πάντως ἡμῖν σέο καὶ τῆς σῆς ἀρχῆς προοπτέον ἐστί. καὶ νῦν εἰ φοβερόν τι ἐνωρῶμεν, πᾶν ἂν σοὶ προεφράζομεν. νῦν δὲ ἀποσκήψαντος τοῦ ἐνυπνίου ἐς φαῦλον, αὐτοί τε θαρσέομεν καὶ σοὶ ἕτερα τοιαῦτα παρακελευόμεθα. τὸν δὲ παῖδα τοῦτον ἐξ ὀφθαλμῶν ἀπόπεμψαι ἐς Πέρσας τε καὶ τοὺς γειναμένους.” 1.158. πέμψαντες ὦν οἱ Κυμαῖοι ἐς τοὺς Βραγχίδας θεοπρόπους εἰρώτευν περὶ Πακτύην ὁκοῖόν τι ποιέοντες θεοῖσι μέλλοιεν χαριεῖσθαι. ἐπειρωτῶσι δέ σφι ταῦτα χρηστήριον ἐγένετο ἐκδιδόναι Πακτύην Πέρσῃσι. ταῦτα δὲ ὡς ἀπενειχθέντα ἤκουσαν οἱ Κυμαῖοι, ὁρμέατο ἐκδιδόναι· ὁρμημένου δὲ ταύτῃ τοῦ πλήθεος, Ἀριστόδικος ὁ Ἡρακλείδεω ἀνὴρ τῶν ἀστῶν ἐὼν δόκιμος ἔσχε μὴ ποιῆσαι ταῦτα Κυμαίους, ἀπιστέων τε τῷ χρησμῷ καὶ δοκέων τοὺς θεοπρόπους οὐ λέγειν ἀληθέως, ἐς ὃ τὸ δεύτερον περὶ Πακτύεω ἐπειρησόμενοι ἤισαν ἄλλοι θεοπρόποι, τῶν καὶ Ἀριστόδικος ἦν. 1.159. ἀπικομένων δὲ ἐς Βραγχίδας ἐχρηστηριάζετο ἐκ πάντων Ἀριστόδικος ἐπειρωτῶν τάδε. “ὦναξ, ἦλθε παρʼ ἡμέας ἱκέτης Πακτύης ὁ Λυδός, φεύγων θάνατον βίαιον πρὸς Περσέων· οἳ δέ μιν ἐξαιτέονται, προεῖναι Κυμαίους κελεύοντες. ἡμεῖς δὲ δειμαίνοντες τὴν Περσέων δύναμιν τὸν ἱκέτην ἐς τόδε οὐ τετολμήκαμεν ἐκδιδόναι, πρὶν ἂν τὸ ἀπὸ σεῦ ἡμῖν δηλωθῇ ἀτρεκέως ὁκότερα ποιέωμεν.” ὃ μὲν ταῦτα ἐπειρώτα, ὃ δʼ αὖτις τὸν αὐτόν σφι χρησμὸν ἔφαινε, κελεύων ἐκδιδόναι Πακτύην Πέρσῃσι. πρὸς ταῦτα ὁ Ἀριστόδικος ἐκ προνοίης ἐποίεε τάδε· περιιὼν τὸν νηὸν κύκλῳ ἐξαίρεε τοὺς στρουθοὺς καὶ ἄλλα ὅσα ἦν νενοσσευμένα ὀρνίθων γένεα ἐν τῷ νηῷ. ποιέοντος δὲ αὐτοῦ ταῦτα λέγεται φωνὴν ἐκ τοῦ ἀδύτου γενέσθαι φέρουσαν μὲν πρὸς τὸν Ἀριστόδικον, λέγουσαν δὲ τάδε “ἀνοσιώτατε ἀνθρώπων, τί τάδε τολμᾷς ποιέειν; τοὺς ἱκέτας μου ἐκ τοῦ νηοῦ κεραΐζεις;” Ἀριστόδικον δὲ οὐκ ἀπορήσαντα πρὸς ταῦτα εἰπεῖν “ὦναξ, αὐτὸς μὲν οὕτω τοῖσι ἱκέτῃσι βοηθέεις, Κυμαίους δὲ κελεύεις τὸν ἱκέτην ἐκδιδόναι;” τὸν δὲ αὖτις ἀμείψασθαι τοῖσιδε “ναὶ κελεύω, ἵνα γε ἀσεβήσαντες θᾶσσον ἀπόλησθε, ὡς μὴ τὸ λοιπὸν περὶ ἱκετέων ἐκδόσιος ἔλθητε ἐπὶ τὸ χρηστήριον.” 1.160. ταῦτα ὡς ἀπενειχθέντα ἤκουσαν οἱ Κυμαῖοι, οὐ βουλόμενοι οὔτε ἐκδόντες ἀπολέσθαι οὔτε παρʼ ἑωυτοῖσι ἔχοντες πολιορκέεσθαι, ἐκπέμπουσι αὐτὸν ἐς Μυτιλήνην. οἱ δὲ Μυτιληναῖοι ἐπιπέμποντος τοῦ Μαζάρεος ἀγγελίας ἐκδιδόναι τὸν Πακτύην παρεσκευάζοντο ἐπὶ μισθῷ ὅσῳ δή· οὐ γὰρ ἔχω τοῦτό γε εἰπεῖν ἀτρεκέως· οὐ γὰρ ἐτελεώθη. Κυμαῖοι γὰρ ὡς ἔμαθον ταῦτα πρησσόμενα ἐκ τῶν Μυτιληναίων, πέμψαντες πλοῖον ἐς Λέσβον ἐκκομίζουσι Πακτύην ἐς Χίον. ἐνθεῦτεν δὲ ἐξ ἱροῦ Ἀθηναίης πολιούχου ἀποσπασθεὶς ὑπὸ Χίων ἐξεδόθη· ἐξέδοσαν δὲ οἱ Χῖοι ἐπὶ τῷ Ἀταρνέι μισθῷ· τοῦ δὲ Ἀταρνέος τούτου ἐστὶ χῶρος τῆς Μυσίης, Λέσβου ἀντίος. Πακτύην μέν νυν παραδεξάμενοι οἱ Πέρσαι εἶχον ἐν φυλακῇ, θέλοντες Κύρῳ ἀποδέξαι. ἦν δὲ χρόνος οὗτος οὐκ ὀλίγος γινόμενος, ὅτε Χίων οὐδεὶς ἐκ τοῦ Ἀταρνέος τούτου οὔτε οὐλὰς κριθέων πρόχυσιν ἐποιέετο θεῶν οὐδενὶ οὔτε πέμματα ἐπέσσετο καρποῦ τοῦ ἐνθεῦτεν, ἀπείχετο τε τῶν πάντων ἱρῶν τὰ πάντα ἐκ τῆς χώρης ταύτης γινόμενα. 1.209. ἐπείτε δὲ ἐπεραιώθη τὸν Ἀράξεα, νυκτὸς ἐπελθούσης εἶδε ὄψιν εὕδων ἐν τῶν Μασσαγετέων τῇ χωρῇ τοιήνδε· ἐδόκεε ὁ Κῦρος ἐν τῷ ὕπνῳ ὁρᾶν τῶν Ὑστάσπεος παίδων τὸν πρεσβύτατον ἔχοντα ἐπὶ τῶν ὤμων πτέρυγας καὶ τουτέων τῇ μὲν τὴν Ἀσίην τῇ δὲ τὴν Εὐρώπην ἐπισκιάζειν. Ὑστάσπεϊ δὲ τῷ Ἀρσάμεος ἐόντι ἀνδρὶ Ἀχαιμενίδῃ ἦν τῶν παίδων Δαρεῖος πρεσβύτατος, ἐὼν τότε ἡλικίην ἐς εἴκοσί κου μάλιστα ἔτεα, καὶ οὗτος κατελέλειπτο ἐν Πέρσῃσι· οὐ γὰρ εἶχέ κω ἡλικίην στρατεύεσθαι. ἐπεὶ ὦν δὴ ἐξηγέρθη ὁ Κῦρος, ἐδίδου λόγον ἑωυτῷ περὶ τῆς ὄψιος. ὡς δέ οἱ ἐδόκεε μεγάλη εἶναι ἡ ὄψις, καλέσας Ὑστάσπεα καὶ ἀπολαβὼν μοῦνον εἶπε “Ὕστασπες, παῖς σὸς ἐπιβουλεύων ἐμοί τε καὶ τῇ ἐμῇ ἀρχῇ ἑάλωκε. ὡς δὲ ταῦτα ἀτρεκέως οἶδα, ἐγὼ σημανέω· ἐμεῦ θεοὶ κήδονται καί μοι πάντα προδεικνύουσι τὰ ἐπιφερόμενα. ἤδη ὦν ἐν τῇ παροιχομένῃ νυκτὶ εὕδων εἶδον τῶν σῶν παίδων τὸν πρεσβύτατον ἔχοντα ἐπὶ τῶν ὤμων πτέρυγας καὶ τουτέων τῇ μὲν τὴν Ἀσίην τῇ δὲ τὴν Εὐρώπην ἐπισκιάζειν. οὔκων ἐστὶ μηχανὴ ἀπὸ τῆς ὄψιος ταύτης οὐδεμία τὸ μὴ ἐκεῖνον ἐπιβουλεύειν ἐμοί· σύ νυν τὴν ταχίστην πορεύεο ὀπίσω ἐς Πέρσας καὶ ποίεε ὅκως, ἐπεὰν ἐγὼ τάδε καταστρεψάμενος ἔλθω ἐκεῖ, ὥς μοι καταστήσεις τὸν παῖδα ἐς ἔλεγχον.” 1.210. Κῦρος μὲν δοκέων οἱ Δαρεῖον ἐπιβουλεύειν ἔλεγε τάδε· τῷ δὲ ὁ δαίμων προέφαινε ὡς αὐτὸς μὲν τελευτήσειν αὐτοῦ ταύτῃ μέλλοι, ἡ δὲ βασιληίη αὐτοῦ περιχωρέοι ἐς Δαρεῖον. ἀμείβεται δὴ ὦν ὁ Ὑστάσπης τοῖσιδε. “ὦ βασιλεῦ, μὴ εἴη ἀνὴρ Πέρσης γεγονὼς ὅστις τοὶ ἐπιβουλεύσειε, εἰ δʼ ἐστί, ἀπόλοιτο ὡς τάχιστα· ὃς ἀντὶ μὲν δούλων ἐποίησας ἐλευθέρους Πέρσας εἶναι, ἀντὶ δὲ ἄρχεσθαι ὑπʼ ἄλλων ἄρχειν ἁπάντων. εἰ δέ τις τοὶ ὄψις ἀπαγγέλλει παῖδα τὸν ἐμὸν νεώτερα βουλεύειν περὶ σέο, ἐγώ τοι παραδίδωμι χρᾶσθαι αὐτῷ τοῦτο ὅ τι σὺ βούλεαι.” 2.139. τέλος δὲ τῆς ἀπαλλαγῆς τοῦ Αἰθίοπος ὧδε ἔλεγον γενέσθαι· ὄψιν ἐν τῷ ὕπνῳ τοιήνδε ἰδόντα αὐτὸν οἴχεσθαι φεύγοντα· ἐδόκέε οἱ ἄνδρα ἐπιστάντα συμβουλεύειν τοὺς ἱρέας τοὺς ἐν Αἰγύπτῳ συλλέξαντα πάντας μέσους διαταμεῖν. ἰδόντα δὲ τὴν ὄψιν ταύτην λέγειν αὐτὸν ὡς πρόφασίν οἱ δοκέοι ταύτην τοὺς θεοὺς προδεικνύναι, ἵνα ἀσεβήσας περὶ τὰ ἱρὰ κακόν τι πρὸς θεῶν ἢ πρὸς ἀνθρώπων λάβοι· οὔκων ποιήσειν ταῦτα, ἀλλὰ γάρ οἱ ἐξεληλυθέναι τὸν χρόνον, ὁκόσον κεχρῆσθαι ἄρξαντα Αἰγύπτου ἐκχωρήσειν. ἐν γὰρ τῇ Αἰθιοπίῃ ἐόντι αὐτῷ τὰ μαντήια, τοῖσι χρέωνται Αἰθίοπες, ἀνεῖλε ὡς δέοι αὐτὸν Αἰγύπτου βασιλεῦσαι ἔτεα πεντήκοντα. ὡς ὦν ὁ χρόνος οὗτος ἐξήιε καὶ αὐτὸν ἡ ὄψις τοῦ ἐνυπνίου ἐπετάρασσε, ἑκὼν ἀπαλλάσσετο ἐκ τῆς Αἰγύπτου ὁ Σαβακῶς. 2.141. μετὰ δὲ τοῦτον βασιλεῦσαι τὸν ἱρέα τοῦ Ἡφαίστου, τῷ οὔνομα εἶναι Σεθῶν· τὸν ἐν ἀλογίῃσι ἔχειν παραχρησάμενον τῶν μαχίμων Αἰγυπτίων ὡς οὐδὲν δεησόμενον αὐτῶν, ἄλλα τε δὴ ἄτιμα ποιεῦντα ἐς αὐτούς, καί σφεας ἀπελέσθαι τὰς ἀρούρας· τοῖσι ἐπὶ τῶν προτέρων βασιλέων δεδόσθαι ἐξαιρέτους ἑκάστῳ δυώδεκα ἀρούρας. μετὰ δὲ ἐπʼ Αἴγυπτον ἐλαύνειν στρατὸν μέγαν Σαναχάριβον βασιλέα Ἀραβίων τε καὶ Ἀσσυρίων· οὔκων δὴ ἐθέλειν τοὺς μαχίμους τῶν Αἰγυπτίων βοηθέειν. τὸν δʼ ἱρέα ἐς ἀπορίην ἀπειλημένον ἐσελθόντα ἐς τὸ μέγαρον πρὸς τὤγαλμα ἀποδύρεσθαι οἷα κινδυνεύει παθεῖν. ὀλοφυρόμενον δʼ ἄρα μιν ἐπελθεῖν ὕπνον, καί οἱ δόξαι ἐν τῇ ὄψι ἐπιστάντα τὸν θεὸν θαρσύνειν ὡς οὐδὲν πείσεται ἄχαρι ἀντιάζων τὸν Ἀραβίων στρατόν· αὐτὸς γάρ οἱ πέμψειν τιμωρούς. τούτοισι δή μιν πίσυνον τοῖσι ἐνυπνίοισι, παραλαβόντα Αἰγυπτίων τοὺς βουλομένους οἱ ἕπεσθαι, στρατοπεδεύσασθαι ἐν Πηλουσίῳ· ταύτῃ γὰρ εἰσὶ αἱ ἐσβολαί· ἕπεσθαι δέ οἱ τῶν μαχίμων μὲν οὐδένα ἀνδρῶν, καπήλους δὲ καὶ χειρώνακτας καὶ ἀγοραίους ἀνθρώπους. ἐνθαῦτα ἀπικομένοισι 1 τοῖσι ἐναντίοισι αὐτοῖσι ἐπιχυθέντας νυκτὸς μῦς ἀρουραίους κατὰ μὲν φαγεῖν τοὺς φαρετρεῶνας αὐτῶν κατὰ δὲ τὰ τόξα, πρὸς δὲ τῶν ἀσπίδων τὰ ὄχανα, ὥστε τῇ ὑστεραίῃ φευγόντων σφέων γυμνῶν πεσεῖν πολλούς. καὶ νῦν οὗτος ὁ βασιλεὺς ἕστηκε ἐν τῷ ἱρῷ τοῦ Ἡφαίστου λίθινος, ἔχων ἐπὶ τῆς χειρὸς μῦν, λέγων διὰ γραμμάτων τάδε· “ἐς ἐμέ τις ὁρέων εὐσεβὴς ἔστω.” 3.27. ἀπιγμένου δὲ Καμβύσεω ἐς Μέμφιν ἐφάνη Αἰγυπτίοισι ὁ Ἆπις, τὸν Ἕλληνες Ἔπαφον καλέουσι· ἐπιφανέος δὲ τούτου γενομένου αὐτίκα οἱ Αἰγύπτιοι εἵματα ἐφόρεον τὰ κάλλιστα καὶ ἦσαν ἐν θαλίῃσι. ἰδὼν δὲ ταῦτα τοὺς Αἰγυπτίους ποιεῦντας ὁ Καμβύσης, πάγχυ σφέας καταδόξας ἑωυτοῦ κακῶς πρήξαντος χαρμόσυνα ταῦτα ποιέειν, ἐκάλεε τοὺς ἐπιτρόπους τῆς Μέμφιος, ἀπικομένους δὲ ἐς ὄψιν εἴρετο ὅ τι πρότερον μὲν ἐόντος αὐτοῦ ἐν Μέμφι ἐποίευν τοιοῦτον οὐδὲν Αἰγύπτιοι, τότε δὲ ἐπεὶ αὐτὸς παρείη τῆς στρατιῆς πλῆθός τι ἀποβαλών. οἳ δὲ ἔφραζον ὥς σφι θεὸς εἴη φανεὶς διὰ χρόνου πολλοῦ ἐωθὼς ἐπιφαίνεσθαι, καὶ ὡς ἐπεὰν φανῇ τότε πάντες Αἰγύπτιοι κεχαρηκότες ὁρτάζοιεν. ταῦτα ἀκούσας ὁ Καμβύσης ἔφη ψεύδεσθαι σφέας καὶ ὡς ψευδομένους θανάτῳ ἐζημίου. 3.28. ἀποκτείνας δὲ τούτους δεύτερα τοὺς ἱρέας ἐκάλεε ἐς ὄψιν· λεγόντων δὲ κατὰ ταὐτὰ τῶν ἱρέων, οὐ λήσειν ἔφη αὐτὸν εἰ θεός τις χειροήθης ἀπιγμένος εἴη Αἰγυπτίοισι. τοσαῦτα δὲ εἴπας ἀπάγειν ἐκέλευε τὸν Ἆπιν τοὺς ἱρέας. οἳ μὲν δὴ μετήισαν ἄξοντες. ὁ δὲ Ἆπις οὗτος ὁ Ἔπαφος γίνεται μόσχος ἐκ βοός, ἥτις οὐκέτι οἵη τε γίνεται ἐς γαστέρα ἄλλον βάλλεσθαι γόνον. Αἰγύπτιοι δὲ λέγουσι σέλας ἐπὶ τὴν βοῦν ἐκ τοῦ οὐρανοῦ κατίσχειν, καί μιν ἐκ τούτου τίκτειν τὸν Ἆπιν. ἔχει δὲ ὁ μόσχος οὗτος ὁ Ἆπις καλεόμενος σημήια τοιάδε ἐὼν μέλας, ἐπὶ μὲν τῷ μετώπῳ λευκόν τι τρίγωνον, ἐπὶ δὲ τοῦ νώτου αἰετὸν εἰκασμένον, ἐν δὲ τῇ οὐρῇ τὰς τρίχας διπλᾶς, ὑπὸ δὲ τῇ γλώσσῃ κάνθαρον. 3.29. ὡς δὲ ἤγαγον τὸν Ἆπιν οἱ ἱρέες, ὁ Καμβύσης, οἷα ἐὼν ὑπομαργότερος, σπασάμενος τὸ ἐγχειρίδιον, θέλων τύψαι τὴν γαστέρα τοῦ Ἄπιος παίει τὸν μηρόν· γελάσας δὲ εἶπε πρὸς τοὺς ἱρέας “ὦ κακαὶ κεφαλαί, τοιοῦτοι θεοὶ γίνονται, ἔναιμοί τε καὶ σαρκώδεες καὶ ἐπαΐοντες σιδηρίων; ἄξιος μέν γε Αἰγυπτίων οὗτός γε ὁ θεός, ἀτάρ τοι ὑμεῖς γε οὐ χαίροντες γέλωτα ἐμὲ θήσεσθε.” ταῦτα εἴπας ἐνετείλατο τοῖσι ταῦτα πρήσσουσι τοὺς μὲν ἱρέας ἀπομαστιγῶσαι, Αἰγυπτίων δὲ τῶν ἄλλων τὸν ἂν λάβωσι ὁρτάζοντα κτείνειν. ὁρτὴ μὲν δὴ διελέλυτο Αἰγυπτίοισι, οἱ δὲ ἱρέες ἐδικαιεῦντο, ὁ δὲ Ἆπις πεπληγμένος τὸν μηρὸν ἔφθινε ἐν τῷ ἱρῷ κατακείμενος. καὶ τὸν μὲν τελευτήσαντα ἐκ τοῦ τρώματος ἔθαψαν οἱ ἱρέες λάθρῃ Καμβύσεω. 3.30. Καμβύσης δέ, ὡς λέγουσι Αἰγύπτιοι, αὐτίκα διὰ τοῦτο τὸ ἀδίκημα ἐμάνη, ἐὼν οὐδὲ πρότερον φρενήρης. καὶ πρῶτα μὲν τῶν κακῶν ἐξεργάσατο τὸν ἀδελφεὸν Σμέρδιν ἐόντα πατρὸς καὶ μητρὸς τῆς αὐτῆς, τὸν ἀπέπεμψε ἐς Πέρσας φθόνῳ ἐξ Αἰγύπτου, ὅτι τὸ τόξον μοῦνος Περσέων ὅσον τε ἐπὶ δύο δακτύλους εἴρυσε, τὸ παρὰ τοῦ Αἰθίοπος ἤνεικαν οἱ Ἰχθυοφάγοι, τῶν δὲ ἄλλων Περσέων οὐδεὶς οἷός τε ἐγένετο. ἀποιχομένου ὦν ἐς Πέρσας τοῦ Σμέρδιος ὄψιν εἶδε ὁ Καμβύσης ἐν τῷ ὕπνῳ τοιήνδε· ἔδοξέ οἱ ἄγγελον ἐλθόντα ἐκ Περσέων ἀγγέλλειν ὡς ἐν τῷ θρόνῳ τῷ βασιληίῳ ἱζόμενος Σμέρδις τῇ κεφαλῇ τοῦ οὐρανοῦ ψαύσειε. πρὸς ὦν ταῦτα δείσας περὶ ἑωυτοῦ μή μιν ἀποκτείνας ὁ ἀδελφεὸς ἄρχῃ, πέμπει Πρηξάσπεα ἐς Πέρσας, ὃς ἦν οἱ ἀνὴρ Περσέων πιστότατος, ἀποκτενέοντά μιν. ὁ δὲ ἀναβὰς ἐς Σοῦσα ἀπέκτεινε Σμέρδιν, οἳ μὲν λέγουσι ἐπʼ ἄγρην ἐξαγαγόντα, οἳ δὲ ἐς τὴν Ἐρυθρὴν θάλασσαν προαγαγόντα καταποντῶσαι. 3.31. πρῶτον μὲν δὴ λέγουσι Καμβύσῃ τῶν κακῶν ἄρξαι τοῦτο· δεύτερα δὲ ἐξεργάσατο τὴν ἀδελφεὴν ἑσπομένην οἱ ἐς Αἴγυπτον, τῇ καὶ συνοίκεε καὶ ἦν οἱ ἀπʼ ἀμφοτέρων ἀδελφεή. ἔγημε δὲ αὐτὴν ὧδε· οὐδαμῶς γὰρ ἐώθεσαν πρότερον τῇσι ἀδελφεῇσι συνοικέειν Πέρσαι. ἠράσθη μιῆς τῶν ἀδελφεῶν Καμβύσης, καὶ ἔπειτα βουλόμενος αὐτὴν γῆμαι, ὅτι οὐκ ἐωθότα ἐπενόεε ποιήσειν, εἴρετο καλέσας τοὺς βασιληίους δικαστὰς εἴ τις ἐστὶ κελεύων νόμος τὸν βουλόμενον ἀδελφεῇ συνοικέειν. οἱ δὲ βασιλήιοι δικασταὶ κεκριμένοι ἄνδρες γίνονται Περσέων, ἐς οὗ ἀποθάνωσι ἤ σφι παρευρεθῇ τι ἄδικον, μέχρι τούτου· οὗτοι δὲ τοῖσι πέρσῃσι δίκας δικάζουσι καὶ ἐξηγηταὶ τῶν πατρίων θεσμῶν γίνονται, καὶ πάντα ἐς τούτους ἀνακέεται. εἰρομένου ὦν τοῦ Καμβύσεω, ὑπεκρίνοντο αὐτῷ οὗτοι καὶ δίκαια καὶ ἀσφαλέα, φάμενοι νόμον οὐδένα ἐξευρίσκειν ὃς κελεύει ἀδελφεῇ συνοικέειν ἀδελφεόν, ἄλλον μέντοι ἐξευρηκέναι νόμον, τῷ βασιλεύοντι Περσέων ἐξεῖναι ποιέειν τὸ ἂν βούληται. οὕτω οὔτε τὸν νόμον ἔλυσαν δείσαντες Καμβύσεα, ἵνα τε μὴ αὐτοὶ ἀπόλωνται τὸν νόμον περιστέλλοντες, παρεξεῦρον ἄλλον νόμον σύμμαχον τῷ θέλοντι γαμέειν ἀδελφεάς. τότε μὲν δὴ ὁ Καμβύσης ἔγημε τὴν ἐρωμένην, μετὰ μέντοι οὐ πολλὸν χρόνον ἔσχε ἄλλην ἀδελφεήν. τουτέων δῆτα τὴν νεωτέρην ἐπισπομένην οἱ ἐπʼ Αἴγυπτον κτείνει. 3.124. ὁ δὲ πολλὰ μὲν τῶν μαντίων ἀπαγορευόντων πολλὰ δὲ τῶν φίλων ἐστέλλετο αὐτόσε, πρὸς δὲ καὶ ἰδούσης τῆς θυγατρὸς ὄψιν ἐνυπνίου τοιήνδε· ἐδόκεε οἷ τὸν πατέρα ἐν τῷ ἠέρι μετέωρον ἐόντα λοῦσθαι μὲν ὑπὸ τοῦ Διός, χρίεσθαι δὲ ὑπὸ τοῦ ἡλίου. ταύτην ἰδοῦσα τὴν ὄψιν παντοίη ἐγίνετο μὴ ἀποδημῆσαι τὸν Πολυκράτεα παρὰ τὸν Ὀροίτεα, καὶ δὴ καὶ ἰόντος αὐτοῦ ἐπὶ τὴν πεντηκόντερον ἐπεφημίζετο. ὁ δέ οἱ ἠπείλησε, ἢν σῶς ἀπονοστήσῃ, πολλόν μιν χρόνον παρθενεύεσθαι. ἣ δὲ ἠρήσατο ἐπιτελέα ταῦτα γενέσθαι· βούλεσθαι γὰρ παρθενεύεσθαι πλέω χρόνον ἢ τοῦ πατρὸς ἐστερῆσθαι. 5.55. ἀπελαυνόμενος δὲ ὁ Ἀρισταγόρης ἐκ τῆς Σπάρτης ἤιε ἐς τὰς Ἀθήνας γενομένας τυράννων ὧδε ἐλευθέρας. ἐπεὶ Ἵππαρχον τὸν Πεισιστράτου, Ἱππίεω δὲ τοῦ τυράννου ἀδελφεόν, ἰδόντα ὄψιν ἐνυπνίου τῷ ἑωυτοῦ πάθεϊ ἐναργεστάτην κτείνουσι Ἀριστογείτων καὶ Ἁρμόδιος, γένος ἐόντες τὰ ἀνέκαθεν Γεφυραῖοι, μετὰ ταῦτα ἐτυραννεύοντο Ἀθηναῖοι ἐπʼ ἔτεα τέσσερα οὐδὲν ἧσσον ἀλλὰ καὶ μᾶλλον ἢ πρὸ τοῦ. 5.56. ἡ μέν νυν ὄψις τοῦ Ἱππάρχου ἐνυπνίου ἦν ἥδε· ἐν τῇ προτέρῃ νυκτὶ τῶν Παναθηναίων ἐδόκεε ὁ Ἵππαρχος ἄνδρα οἱ ἐπιστάντα μέγαν καὶ εὐειδέα αἰνίσσεσθαι τάδε τὰ ἔπεα. τλῆθι λέων ἄτλητα παθὼν τετληότι θυμῷ· οὐδεὶς ἀνθρώπων ἀδικῶν τίσιν οὐκ ἀποτίσει. ταῦτα δέ, ὡς ἡμέρη ἐγένετο τάχιστα, φανερὸς ἦν ὑπερτιθέμενος ὀνειροπόλοισι· μετὰ δὲ ἀπειπάμενος τὴν ὄψιν ἔπεμπε τὴν πομπήν, ἐν τῇ δὴ τελευτᾷ. 6.107. οὗτοι μέν νυν τὴν πανσέληνον ἔμενον. τοῖσι δὲ βαρβάροισι κατηγέετο Ἱππίης ὁ Πεισιστράτου ἐς τὸν Μαραθῶνα, τῆς παροιχομένης νυκτὸς ὄψιν ἰδὼν τοιήνδε· ἐδόκεε ὁ Ἱππίης τῇ μητρὶ τῇ ἑωυτοῦ συνευνηθῆναι. συνεβάλετο ὦν ἐκ τοῦ ὀνείρου κατελθὼν ἐς τὰς Ἀθήνας καὶ ἀνασωσάμενος τὴν ἀρχὴν τελευτήσειν ἐν τῇ ἑωυτοῦ γηραιός. ἐκ μὲν δὴ τῆς ὄψιος συνεβάλετο ταῦτα, τότε δὲ κατηγεόμενος τοῦτο μὲν τὰ ἀνδράποδα τὰ ἐξ Ἐρετρίης ἀπέβησε ἐς τὴν νῆσον τὴν Στυρέων, καλεομένην δὲ Αἰγλείην, τοῦτο δὲ καταγομένας ἐς τὸν Μαραθῶνα τὰς νέας ὅρμιζε οὗτος, ἐκβάντας τε ἐς γῆν τοὺς βαρβάρους διέτασσε. καί οἱ ταῦτα διέποντι ἐπῆλθε πταρεῖν τε καὶ βῆξαι μεζόνως ἢ ὡς ἐώθεε· οἷα δέ οἱ πρεσβυτέρῳ ἐόντι τῶν ὀδόντων οἱ πλεῦνες ἐσείοντο· τούτων ὦν ἕνα τῶν ὀδόντων ἐκβάλλει ὑπὸ βίης βήξας· ἐκπεσόντος δὲ ἐς τὴν ψάμμον αὐτοῦ ἐποιέετο σπουδὴν πολλὴν ἐξευρεῖν. ὡς δὲ οὐκ ἐφαίνετό οἱ ὁ ὀδών, ἀναστενάξας εἶπε πρὸς τοὺς παραστάτας “ἡ γῆ ἥδε οὐκ ἡμετέρη ἐστί, οὐδέ μιν δυνησόμεθα ὑποχειρίην ποιήσασθαι· ὁκόσον δέ τι μοι μέρος μετῆν, ὁ ὀδὼν μετέχει.” 7.8. Ξέρξης δὲ μετὰ Αἰγύπτου ἅλωσιν ὡς ἔμελλε ἐς χεῖρας ἄξεσθαι τὸ στράτευμα τὸ ἐπὶ τὰς Ἀθήνας, σύλλογον ἐπίκητον Περσέων τῶν ἀρίστων ἐποιέετο, ἵνα γνώμας τε πύθηται σφέων καὶ αὐτὸς ἐν πᾶσι εἴπῃ τὰ θέλει. ὡς δὲ συνελέχθησαν, ἔλεξεν Ξέρξης τάδε. 7.8. “ἄνδρες Πέρσαι, οὔτʼ αὐτὸς κατηγήσομαι νόμον τόνδε ἐν ὑμῖν τιθείς, παραδεξάμενός τε αὐτῷ χρήσομαι. ὡς γὰρ ἐγὼ πυνθάνομαι τῶν πρεσβυτέρων, οὐδαμά κω ἠτρεμίσαμεν, ἐπείτε παρελάβομεν τὴν ἡγεμονίην τήνδε παρὰ Μήδων, Κύρου κατελόντος Ἀστυάγεα· ἀλλὰ θεός τε οὕτω ἄγει καὶ αὐτοῖσι ἡμῖν πολλὰ ἐπέπουσι συμφέρεται ἐπὶ τὸ ἄμεινον. τὰ μέν νυν Κῦρός τε καὶ Καμβύσης πατήρ τε ἐμὸς Δαρεῖος κατεργάσαντο καὶ προσεκτήσαντο ἔθνεα, ἐπισταμένοισι εὖ οὐκ ἄν τις λέγοι. ἐγὼ δὲ ἐπείτε παρέλαβον τὸν θρόνον τοῦτον, ἐφρόντιζον ὅκως μὴ λείψομαι τῶν πρότερον γενομένων ἐν τιμῇ τῇδε μηδὲ ἐλάσσω προσκτήσομαι δύναμιν Πέρσῃσι· φροντίζων δὲ εὑρίσκω ἅμα μὲν κῦδος τε ἡμῖν προσγινόμενον χώρην τε τῆς νῦν ἐκτήμεθα οὐκ ἐλάσσονα οὐδὲ φλαυροτέρην παμφορωτέρην τε, ἅμα δὲ τιμωρίην τε καὶ τίσιν γινομένην. διὸ ὑμέας νῦν ἐγὼ συνέλεξα, ἵνα τὸ νοέω πρήσσειν ὑπερθέωμαι ὑμῖν·” 7.8. “μέλλω ζεύξας τὸν Ἑλλήσποντον ἐλᾶν στρατὸν διὰ τῆς Εὐρώπης ἐπὶ τὴν Ἑλλάδα, ἵνα Ἀθηναίους τιμωρήσωμαι ὅσα δὴ πεποιήκασι Πέρσας τε καὶ πατέρα τὸν ἐμόν. ὡρᾶτε μέν νυν καὶ πατέρα τὸν ἐμὸν Δαρεῖον ἰθύοντα στρατεύεσθαι ἐπὶ τοὺς ἄνδρας τούτους. ἀλλʼ ὃ μὲν τετελεύτηκε καὶ οὐκ ἐξεγένετο αὐτῷ τιμωρήσασθαι· ἐγὼ δὲ ὑπέρ τε ἐκείνου καὶ τῶν ἄλλων Περσέων οὐ πρότερον παύσομαι πρὶν ἢ ἕλω τε καὶ πυρώσω τὰς Ἀθήνας, οἵ γε ἐμὲ καὶ πατέρα τὸν ἐμὸν ὑπῆρξαν ἄδικα ποιεῦντες. πρῶτα μὲν ἐς Σάρδις ἐλθόντες, ἅμα Ἀρισταγόρῃ τῷ Μιλησίῳ δούλῳ δὲ ἡμετέρῳ ἀπικόμενοι, ἐνέπρησαν τά τε ἄλσεα καὶ τὰ ἱρά· δεύτερα δὲ ἡμέας οἷα ἔρξαν ἐς τὴν σφετέρην ἀποβάντας, ὅτε Δᾶτίς τε καὶ Ἀρταφρένης ἐστρατήγεον, τὰ ἐπίστασθέ κου πάντες.” 7.8. “τούτων μὲν τοίνυν εἵνεκα ἀνάρτημαι ἐπʼ αὐτοὺς στρατεύεσθαι, ἀγαθὰ δὲ ἐν αὐτοῖσι τοσάδε ἀνευρίσκω λογιζόμενος· εἰ τούτους τε καὶ τοὺς τούτοισι πλησιοχώρους καταστρεψόμεθα, οἳ Πέλοπος τοῦ Φρυγὸς νέμονται χώρην, γῆν τὴν Περσίδα ἀποδέξομεν τῷ Διὸς αἰθέρι ὁμουρέουσαν. οὐ γὰρ δὴ χώρην γε οὐδεμίαν κατόψεται ἥλιος ὅμουρον ἐοῦσαν τῇ ἡμετέρῃ, ἀλλὰ σφέας πάσας ἐγὼ ἅμα ὑμῖν χώρην θήσω, διὰ πάσης διεξελθὼν τῆς Εὐρώπης. πυνθάνομαι γὰρ ὧδε ἔχειν, οὔτε τινὰ πόλιν ἀνδρῶν οὐδεμίαν οὔτε ἔθνος οὐδὲν ἀνθρώπων ὑπολείπεσθαι, τὸ ἡμῖν οἷόν τε ἔσται ἐλθεῖν ἐς μάχην, τούτων τῶν κατέλεξα ὑπεξαραιρημένων. οὕτω οἵ τε ἡμῖν αἴτιοι ἕξουσι δούλιον ζυγὸν οἵ τε ἀναίτιοι.” 7.8. “ὑμεῖς δʼ ἄν μοι τάδε ποιέοντες χαρίζοισθε· ἐπεὰν ὑμῖν σημήνω τὸν χρόνον ἐς τὸν ἥκειν δεῖ, προθύμως πάντα τινὰ ὑμέων χρήσει παρεῖναι. ὃς ἂν δὲ ἔχων ἥκῃ παρεσκευασμένον στρατὸν κάλλιστα, δώσω οἱ δῶρα τὰ τιμιώτατα νομίζεται εἶναι ἐν ἡμετέρου. ποιητέα μέν νυν ταῦτα ἐστὶ οὕτω· ἵνα δὲ μὴ ἰδιοβουλεύειν ὑμῖν δοκέω, τίθημι τὸ πρῆγμα ἐς μέσον, γνώμην κελεύων ὑμέων τὸν βουλόμενον ἀποφαίνεσθαι.” ταῦτα εἴπας ἐπαύετο. 7.9. μετʼ αὐτὸν δὲ Μαρδόνιος ἔλεγε “ὦ δέσποτα, οὐ μοῦνον εἶς τῶν γενομένων Περσέων ἄριστος ἀλλὰ καὶ τῶν ἐσομένων, ὃς τά τε ἄλλα λέγων ἐπίκεο ἄριστα καὶ ἀληθέστατα, καὶ Ἴωνας τοὺς ἐν τῇ Εὐρώπῃ κατοικημένους οὐκ ἐάσεις καταγελάσαι ἡμῖν ἐόντας ἀναξίους. καὶ γὰρ δεινὸν ἂν εἴη πρῆγμα, εἰ Σάκας μὲν καὶ Ἰνδοὺς καὶ Αἰθίοπάς τε καὶ Ἀσσυρίους ἄλλα τε ἔθνεα πολλὰ καὶ μεγάλα ἀδικήσαντα Πέρσας οὐδέν, ἀλλὰ δύναμιν προσκτᾶσθαι βουλόμενοι, καταστρεψάμενοι δούλους ἔχομεν, Ἕλληνας δὲ ὑπάρξαντας ἀδικίης οὐ τιμωρησόμεθα·” 7.9. “τί δείσαντες; κοίην πλήθεος συστροφήν; κοίην δὲ χρημάτων δύναμιν; τῶν ἐπιστάμεθα μὲν τὴν μάχην, ἐπιστάμεθα δὲ τὴν δύναμιν ἐοῦσαν ἀσθενέα· ἔχομεν δὲ αὐτῶν παῖδας καταστρεψάμενοι, τούτους οἳ ἐν τῇ ἡμετέρῃ κατοικημένοι Ἴωνές τε καὶ Αἰολέες καὶ Δωριέες καλέονται. ἐπειρήθην δὲ καὶ αὐτὸς ἤδη ἐπελαύνων ἐπὶ τοὺς ἄνδρας τούτους ὑπὸ πατρὸς τοῦ σοῦ κελευσθείς, καί μοι μέχρι Μακεδονίης ἐλάσαντι καὶ ὀλίγον ἀπολιπόντι ἐς αὐτὰς Ἀθήνας ἀπικέσθαι οὐδεὶς ἠντιώθη ἐς μάχην.” 7.9. “καίτοι γε ἐώθασι Ἕλληνες, ὡς πυνθάνομαι, ἀβουλότατα πολέμους ἵστασθαι ὑπό τε ἀγνωμοσύνης καὶ σκαιότητος. ἐπεὰν γὰρ ἀλλήλοισι πόλεμον προείπωσι, ἐξευρόντες τὸ κάλλιστον χωρίον καὶ λειότατον, ἐς τοῦτο κατιόντες μάχονται, ὥστε σὺν κακῷ μεγάλῳ οἱ νικῶντες ἀπαλλάσσονται· περὶ δὲ τῶν ἑσσουμένων οὐδὲ λέγω ἀρχήν· ἐξώλεες γὰρ δὴ γίνονται· τοὺς χρῆν ἐόντας ὁμογλώσσους κήρυξί τε διαχρεωμένους καὶ ἀγγέλοισι καταλαμβάνειν τὰς διαφορὰς καὶ παντὶ μᾶλλον ἢ μάχῃσι· εἰ δὲ πάντως ἔδεε πολεμέειν πρὸς ἀλλήλους, ἐξευρίσκειν χρῆν τῇ ἑκάτεροι εἰσὶ δυσχειρωτότατοι καὶ ταύτῃ πειρᾶν. τρόπῳ τοίνυν οὐ χρηστῷ Ἕλληνες διαχρεώμενοι, ἐμέο ἐλάσαντος μέχρι Μακεδονίης γῆς, οὐκ ἦλθον ἐς τούτου λόγον ὥστε μάχεσθαι.” 7.9. “σοὶ δὲ δὴ μέλλει τίς ὦ βασιλεῦ ἀντιώσεσθαι πόλεμον προφέρων, ἄγοντι καὶ πλῆθος τὸ ἐκ τῆς Ἀσίης καὶ νέας τὰς ἁπάσας; ὡς μὲν ἐγὼ δοκέω, οὐκ ἐς τοῦτο θράσεος ἀνήκει τὰ Ἑλλήνων πρήγματα· εἰ δὲ ἄρα ἔγωγε ψευσθείην γνώμῃ καὶ ἐκεῖνοι ἐπαερθέντες ἀβουλίῃ ἔλθοιεν ἡμῖν ἐς μάχην, μάθοιεν ἂν ὡς εἰμὲν ἀνθρώπων ἄριστοι τὰ πολέμια. ἔστω δʼ ὦν μηδὲν ἀπείρητον· αὐτόματον γὰρ οὐδέν, ἀλλʼ ἀπὸ πείρης πάντα ἀνθρώποισι φιλέει γίνεσθαι.” 7.10. Μαρδόνιος μὲν τοσαῦτα ἐπιλεήνας τὴν Ξέρξεω γνώμην ἐπέπαυτο· σιωπώντων δὲ τῶν ἄλλων Περσέων καὶ οὐ τολμώντων γνώμην ἀποδείκνυσθαι ἀντίην τῇ προκειμένῃ, Ἀρτάβανος ὁ Ὑστάσπεος, πάτρως ἐὼν Ξέρξῃ, τῷ δὴ καὶ πίσυνος ἐὼν ἔλεγε τάδε. 7.10. “ὦ βασιλεῦ, μὴ λεχθεισέων μὲν γνωμέων ἀντιέων ἀλλήλῃσι οὐκ ἔστι τὴν ἀμείνω αἱρεόμενον ἑλέσθαι, ἀλλὰ δεῖ τῇ εἰρημένῃ χρᾶσθαι, λεχθεισέων δὲ ἔστι, ὥσπερ τὸν χρυσὸν τὸν ἀκήρατον αὐτὸν μὲν ἐπʼ ἑωυτοῦ οὐ διαγινώσκομεν, ἐπεὰν δὲ παρατρίψωμεν ἄλλῳ χρυσῷ, διαγινώσκομεν τὸν ἀμείνω. ἐγὼ δὲ καὶ πατρὶ τῷ σῷ, ἀδελφεῷ δὲ ἐμῷ Δαρείῳ ἠγόρευον μὴ στρατεύεσθαι ἐπὶ Σκύθας, ἄνδρας οὐδαμόθι γῆς ἄστυ νέμοντας. ὁ δὲ ἐλπίζων Σκύθας τοὺς νομάδας καταστρέψεσθαι ἐμοί τε οὐκ ἐπείθετο, στρατευσάμενός τε πολλοὺς καὶ ἀγαθοὺς τῆς στρατιῆς ἀποβαλὼν ἀπῆλθε. σὺ δὲ ὦ βασιλεῦ μέλλεις ἐπʼ ἄνδρας στρατεύεσθαι πολλὸν ἀμείνονας ἢ Σκύθας, οἳ κατὰ θάλασσάν τε ἄριστοι καὶ κατὰ γῆν λέγονται εἶναι. τὸ δὲ αὐτοῖσι ἔνεστι δεινόν, ἐμὲ σοὶ δίκαιον ἐστὶ φράζειν.” 7.10. “ζεύξας φῂς τὸν Ἑλλήσποντον ἐλᾶν στρατὸν διὰ τῆς Εὐρώπης ἐς τὴν Ἑλλάδα. καὶ δὴ καὶ συνήνεικέ σε ἤτοι κατὰ γῆν ἢ καὶ κατὰ θάλασσαν ἑσσωθῆναι, ἢ καὶ κατʼ ἀμφότερα· οἱ γὰρ ἄνδρες λέγονται εἶναι ἄλκιμοι, πάρεστι δὲ καὶ σταθμώσασθαι, εἰ στρατιήν γε τοσαύτην σὺν Δάτι καὶ Ἀρταφρένεϊ ἐλθοῦσαν ἐς τὴν Ἀττικὴν χώρην μοῦνοι Ἀθηναῖοι διέφθειραν. οὔκων ἀμφοτέρῃ σφι ἐχώρησε. ἀλλʼ ἢν τῇσι νηυσὶ ἐμβάλωσι καὶ νικήσαντες ναυμαχίῃ πλέωσι ἐς τὸν Ἑλλήσποντον καὶ ἔπειτα λύσωσι τὴν γέφυραν, τοῦτο δὴ βασιλεῦ γίνεται δεινόν.” 7.10. “ἐγὼ δὲ οὐδεμιῇ σοφίῃ οἰκηίῃ αὐτὸς ταῦτα συμβάλλομαι, ἀλλʼ οἷον κοτὲ ἡμέας ὀλίγου ἐδέησε καταλαβεῖν πάθος, ὅτε πατὴρ σὸς ζεύξας Βόσπορον τὸν Θρηίκιον, γεφυρώσας δὲ ποταμὸν Ἴστρον διέβη ἐπὶ Σκύθας. τότε παντοῖοι ἐγένοντο Σκύθαι δεόμενοι Ἰώνων λῦσαι τὸν πόρον, τοῖσι ἐπετέτραπτο ἡ φυλακὴ τῶν γεφυρέων τοῦ Ἴστρου. καὶ τότε γε Ἱστιαῖος ὁ Μιλήτου τύραννος εἰ ἐπέσπετο τῶν ἄλλων τυράννων τῇ γνώμῃ μηδὲ ἠναντιώθη, διέργαστο ἂν τὰ Περσέων πρήγματα. καίτοι καὶ λόγῳ ἀκοῦσαι δεινόν, ἐπʼ ἀνδρί γε ἑνὶ πάντα τὰ βασιλέος πρήγματα γεγενῆσθαι.” 7.10. “σὺ ὦν μὴ βούλευ ἐς κίνδυνον μηδένα τοιοῦτον ἀπικέσθαι μηδεμιῆς ἀνάγκης ἐούσης, ἀλλὰ ἐμοὶ πείθευ. νῦν μὲν τὸν σύλλογον τόνδε διάλυσον· αὖτις δέ, ὅταν τοι δοκέῃ, προσκεψάμενος ἐπὶ σεωυτοῦ προαγόρευε τά τοι δοκέει εἶναι ἄριστα. τὸ γὰρ εὖ βουλεύεσθαι κέρδος μέγιστον εὑρίσκω ἐόν· εἰ γὰρ καὶ ἐναντιωθῆναί τι θέλει, βεβούλευται μὲν οὐδὲν ἧσσον εὖ, ἕσσωται δὲ ὑπὸ τῆς τύχης τὸ βούλευμα· ὁ δὲ βουλευσάμενος αἰσχρῶς, εἴ οἱ ἡ τύχη ἐπίσποιτο, εὕρημα εὕρηκε, ἧσσον δὲ οὐδέν οἱ κακῶς βεβούλευται.” 7.10. “ὁρᾷς τὰ ὑπερέχοντα ζῷα ὡς κεραυνοῖ ὁ θεὸς οὐδὲ ἐᾷ φαντάζεσθαι, τὰ δὲ σμικρὰ οὐδέν μιν κνίζει· ὁρᾷς δὲ ὡς ἐς οἰκήματα τὰ μέγιστα αἰεὶ καὶ δένδρεα τὰ τοιαῦτα ἀποσκήπτει τὰ βέλεα· φιλέει γὰρ ὁ θεὸς τὰ ὑπερέχοντα πάντα κολούειν. οὕτω δὲ καὶ στρατὸς πολλὸς ὑπὸ ὀλίγου διαφθείρεται κατὰ τοιόνδε· ἐπεάν σφι ὁ θεὸς φθονήσας φόβον ἐμβάλῃ ἢ βροντήν, διʼ ὦν ἐφθάρησαν ἀναξίως ἑωυτῶν. οὐ γὰρ ἐᾷ φρονέειν μέγα ὁ θεὸς ἄλλον ἢ ἑωυτόν.” 7.10. “ἐπειχθῆναι μέν νυν πᾶν πρῆγμα τίκτει σφάλματα, ἐκ τῶν ζημίαι μεγάλαι φιλέουσι γίνεσθαι· ἐν δὲ τῷ ἐπισχεῖν ἔνεστι ἀγαθά, εἰ μὴ παραυτίκα δοκέοντα εἶναι, ἀλλʼ ἀνὰ χρόνον ἐξεύροι τις ἄν.” 7.10. “σοὶ μὲν δὴ ταῦτα ὦ βασιλεῦ συμβουλεύω· σὺ δέ, ὦ παῖ Γοβρύεω Μαρδόνιε, παῦσαι λέγων λόγους ματαίους περὶ Ἑλλήνων οὐκ ἐόντων ἀξίων φλαύρως ἀκούειν. Ἕλληνας γὰρ διαβάλλων ἐπαείρεις αὐτὸν βασιλέα στρατεύεσθαι· αὐτοῦ δὲ τούτου εἵνεκα δοκέεις μοι πᾶσαν προθυμίην ἐκτείνειν. μή νυν οὕτω γένηται. διαβολὴ γὰρ ἐστὶ δεινότατον· ἐν τῇ δύο μὲν εἰσὶ οἱ ἀδικέοντες, εἷς δὲ ὁ ἀδικεόμενος. ὁ μὲν γὰρ διαβάλλων ἀδικέει οὐ παρεόντι κατηγορέων, ὁ δὲ ἀδικέει ἀναπειθόμενος πρὶν ἢ ἀτρεκέως ἐκμάθῃ· ὁ δὲ δὴ ἀπεὼν τοῦ λόγου τάδε ἐν αὐτοῖσι ἀδικέεται, διαβληθείς τε ὑπὸ τοῦ ἑτέρου καὶ νομισθεὶς πρὸς τοῦ ἑτέρου κακὸς εἶναι.” 7.10. “ἀλλʼ εἰ δὴ δεῖ γε πάντως ἐπὶ τοὺς ἄνδρας τούτους στρατεύεσθαι, φέρε, βασιλεὺς μὲν αὐτὸς ἐν ἤθεσι τοῖσι Περσέων μενέτω, ἡμέων δὲ ἀμφοτέρων παραβαλλομένων τὰ τέκνα, στρατηλάτεε αὐτὸς σὺ ἐπιλεξάμενός τε ἄνδρας τοὺς ἐθέλεις καὶ λαβὼν στρατιὴν ὁκόσην τινὰ βούλεαι. καὶ ἢν μὲν τῇ σὺ λέγεις ἀναβαίνῃ βασιλέι τὰ πρήγματα, κτεινέσθων οἱ ἐμοὶ παῖδες, πρὸς δὲ αὐτοῖσι καὶ ἐγώ· ἢν δὲ τῇ ἐγὼ προλέγω, οἱ σοὶ ταῦτα πασχόντων, σὺν δέ σφι καὶ σύ, ἢν ἀπονοστήσῃς. εἰ δὲ ταῦτα μὲν ὑποδύνειν οὐκ ἐθελήσεις, σὺ δὲ πάντως στράτευμα ἀνάξεις ἐπὶ τὴν Ἑλλάδα, ἀκούσεσθαι τινὰ φημὶ τῶν αὐτοῦ τῇδε ὑπολειπομένων Μαρδόνιον, μέγα τι κακὸν ἐξεργασάμενον Πέρσας, ὑπὸ κυνῶν τε καὶ ὀρνίθων διαφορεύμενον ἤ κου ἐν γῇ τῇ Ἀθηναίων ἢ σέ γε ἐν τῇ Λακεδαιμονίων, εἰ μὴ ἄρα καὶ πρότερον κατʼ ὁδόν, γνόντα ἐπʼ οἵους ἄνδρας ἀναγινώσκεις στρατεύεσθαι βασιλέα.” 7.11. Ἀρτάβανος μὲν ταῦτα ἔλεξε, Ξέρξης δὲ θυμωθεὶς ἀμείβεται τοῖσιδε. “Ἀρτάβανε, πατρὸς εἶς τοῦ ἐμοῦ ἀδελφεός· τοῦτό σε ῥύσεται μηδένα ἄξιον μισθὸν λαβεῖν ἐπέων ματαίων. καί τοι ταύτην τὴν ἀτιμίην προστίθημι ἐόντι κακῷ καὶ ἀθύμῳ, μήτε συστρατεύεσθαι ἔμοιγε ἐπὶ τὴν Ἑλλάδα αὐτοῦ τε μένειν ἅμα τῇσι γυναιξί· ἐγὼ δὲ καὶ ἄνευ σέο ὅσα περ εἶπα ἐπιτελέα ποιήσω. μὴ γὰρ εἴην ἐκ Δαρείου τοῦ Ὑστάσπεος τοῦ Ἀρσάμεος τοῦ Ἀριαράμνεω τοῦ Τεΐσπεος τοῦ Κύρου τοῦ Καμβύσεω τοῦ Τεΐσπεος τοῦ Ἀχαιμένεος γεγονώς, μὴ τιμωρησάμενος Ἀθηναίους, εὖ ἐπιστάμενος ὅτι εἰ ἡμεῖς ἡσυχίην ἄξομεν, ἀλλʼ οὐκ ἐκεῖνοι, ἀλλὰ καὶ μάλα στρατεύσονται ἐπὶ τὴν ἡμετέρην, εἰ χρὴ σταθμώσασθαι τοῖσι ὑπαργμένοισι ἐξ ἐκείνων, οἳ Σάρδις τε ἐνέπρησαν καὶ ἤλασαν ἐς τὴν Ἀσίην. οὔκων ἐξαναχωρέειν οὐδετέροισι δυνατῶς ἔχει, ἀλλὰ ποιέειν ἢ παθεῖν πρόκειται ἀγών, ἵνα ἢ τάδε πάντα ὑπὸ Ἕλλησι ἢ ἐκεῖνα πάντα ὑπὸ Πέρσῃσι γένηται· τὸ γὰρ μέσον οὐδὲν τῆς ἔχθρης ἐστί. καλὸν ὦν προπεπονθότας ἡμέας τιμωρέειν ἤδη γίνεται, ἵνα καὶ τὸ δεινὸν τὸ πείσομαι τοῦτο μάθω, ἐλάσας ἐπʼ ἄνδρας τούτους, τούς γε καὶ Πέλοψ ὁ Φρύξ, ἐὼν πατέρων τῶν ἐμῶν δοῦλος, κατεστρέψατο οὕτω ὡς καὶ ἐς τόδε αὐτοί τε ὥνθρωποι καὶ ἡ γῆ αὐτῶν ἐπώνυμοι τοῦ καταστρεψαμένου καλέονται.” 7.12. ταῦτα μὲν ἐπὶ τοσοῦτο ἐλέγετο. μετὰ δὲ εὐφρόνη τε ἐγίνετο καὶ Ξέρξην ἔκνιζε ἡ Ἀρταβάνου γνώμη· νυκτὶ δὲ βουλὴν διδοὺς πάγχυ εὕρισκέ οἱ οὐ πρῆγμα εἶναι στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα. δεδογμένων δέ οἱ αὖτις τούτων κατύπνωσε, καὶ δή κου ἐν τῇ νυκτὶ εἶδε ὄψιν τοιήνδε, ὡς λέγεται ὑπὸ Περσέων· ἐδόκεε ὁ Ξέρξης ἄνδρα οἱ ἐπιστάντα μέγαν τε καὶ εὐειδέα εἰπεῖν “μετὰ δὴ βουλεύεαι, ὦ Πέρσα, στράτευμα μὴ ἄγειν ἐπὶ τὴν Ἑλλάδα, προείπας ἁλίζειν Πέρσας στρατόν; οὔτε ὦν μεταβουλευόμενος ποιέεις εὖ οὔτε ὁ συγγνωσόμενός τοι πάρα· ἀλλʼ ὥσπερ τῆς ἡμέρης ἐβουλεύσαο ποιέειν, ταύτην ἴθι τῶν ὁδῶν.” 7.13. τὸν μὲν ταῦτα εἰπόντα ἐδόκεε ὁ Ξέρξης ἀποπτάσθαι, ἡμέρης δὲ ἐπιλαμψάσης ὀνείρου μὲν τούτου λόγον οὐδένα ἐποιέετο, ὁ δὲ Περσέων συναλίσας τοὺς καὶ πρότερον συνέλεξε, ἔλεξέ σφι τάδε. “ἄνδρες Πέρσαι, συγγνώμην μοι ἔχετε ὅτι ἀγχίστροφα βουλεύομαι· φρενῶν τε γὰρ ἐς τὰ ἐμεωυτοῦ πρῶτα οὔκω ἀνήκω, καὶ οἱ παρηγορεόμενοι ἐκεῖνα ποιέειν οὐδένα χρόνον μευ ἀπέχονται. ἀκούσαντι μέντοι μοι τῆς Ἀρταβάνου γνώμης παραυτίκα μὲν ἡ νεότης ἐπέζεσε, ὥστε ἀεικέστερα ἀπορρῖψαι ἔπεα ἐς ἄνδρα πρεσβύτερον ἢ χρεόν· νῦν μέντοι συγγνοὺς χρήσομαι τῇ ἐκείνου γνώμῃ. ὡς ὦν μεταδεδογμένον μοι μὴ στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα, ἥσυχοι ἔστε.” 7.14. Πέρσαι μὲν ὡς ἤκουσαν ταῦτα, κεχαρηκότες προσεκύνεον. νυκτὸς δὲ γενομένης αὖτις τὠυτὸ ὄνειρον τῷ Ξέρξῃ κατυπνωμένῳ ἔλεγε ἐπιστάν “ὦ παῖ Δαρείου, καὶ δὴ φαίνεαι ἐν Πέρσῃσί τε ἀπειπάμενος τὴν στρατηλασίην καὶ τὰ ἐμὰ ἔπεα ἐν οὐδενὶ ποιησάμενος λόγῳ ὡς παρʼ οὐδενὸς ἀκούσας; εὖ νυν τόδʼ ἴσθι· ἤν περ μὴ αὐτίκα στρατηλατέῃς, τάδε τοι ἐξ αὐτῶν ἀνασχήσει· ὡς καὶ μέγας καὶ πολλὸς ἐγένεο ἐν ὀλίγῳ χρόνῳ, οὕτω καὶ ταπεινὸς ὀπίσω κατὰ τάχος ἔσεαι.” 7.15. Ξέρξης μὲν περιδεὴς γενόμενος τῇ ὄψι ἀνά τε ἔδραμε ἐκ τῆς κοίτης καὶ πέμπει ἄγγελον ἐπὶ Ἀρτάβανον καλέοντα· ἀπικομένῳ δέ οἱ ἔλεγε Ξέρξης τάδε. “Ἀρτάβανε, ἐγὼ τὸ παραυτίκα μὲν οὐκ ἐσωφρόνεον εἴπας ἐς σὲ μάταια ἔπεα χρηστῆς εἵνεκα συμβουλίης· μετὰ μέντοι οὐ πολλὸν χρόνον μετέγνων, ἔγνων δὲ ταῦτα μοι ποιητέα ἐόντα τὰ σὺ ὑπεθήκαο. οὔκων δυνατός τοι εἰμὶ ταῦτα βουλόμενος ποιέειν· τετραμμένῳ γὰρ δὴ καὶ μετεγνωκότι ἐπιφοιτέον ὄνειρον φαντάζεταί μοι οὐδαμῶς συνεπαινέον ποιέειν με ταῦτα· νῦν δὲ καὶ διαπειλῆσαν οἴχεται. εἰ ὦν θεός ἐστι ὁ ἐπιπέμπων καί οἱ πάντως ἐν ἡδονῇ ἐστι γενέσθαι στρατηλασίην ἐπὶ Ἑλλάδα, ἐπιπτήσεται καὶ σοὶ τὠυτὸ τοῦτο ὄνειρον, ὁμοίως καὶ ἐμοὶ ἐντελλόμενον. εὑρίσκω δὲ ὧδʼ ἂν γινόμενα ταῦτα, εἰ λάβοις τὴν ἐμὴν σκευὴν πᾶσαν καὶ ἐνδὺς μετὰ τοῦτο ἵζοιο ἐς τὸν ἐμὸν θρόνον, καὶ ἔπειτα ἐν κοίτῃ τῇ ἐμῇ κατυπνώσειας.” 7.16. Ξέρξης μὲν ταῦτά οἱ ἔλεγε· Ἀρτάβανος δὲ οὐ πρώτῳ κελεύσματι πειθόμενος, οἷα οὐκ ἀξιεύμενος ἐς τὸν βασιλήιον θρόνον ἵζεσθαι, τέλος ὡς ἠναγκάζετο εἴπας τάδε ἐποίεε τὸ κελευόμενον. 7.16. “ἴσον ἐκεῖνο ὦ βασιλεῦ παρʼ ἐμοὶ κέκριται, φρονέειν τε εὖ καὶ τῷ λέγοντι χρηστὰ ἐθέλειν πείθεσθαι· τά σε καὶ ἀμφότερα περιήκοντα ἀνθρώπων κακῶν ὁμιλίαι σφάλλουσι, κατά περ τὴν πάντων χρησιμωτάτην ἀνθρώποισι θάλασσαν πνεύματα φασὶ ἀνέμων ἐμπίπτοντα οὐ περιορᾶν φύσι τῇ ἑωυτῆς χρᾶσθαι. ἐμὲ δὲ ἀκούσαντα πρὸς σεῦ κακῶς οὐ τοσοῦτο ἔδακε λύπη ὅσον γνωμέων δύο προκειμενέων Πέρσῃσι, τῆς μὲν ὕβριν αὐξανούσης, τῆς δὲ καταπαυούσης καὶ λεγούσης ὡς κακὸν εἴη διδάσκειν τὴν ψυχὴν πλέον τι δίζησθαι αἰεὶ ἔχειν τοῦ παρεόντος, τοιουτέων προκειμενέων γνωμέων ὅτι τὴν σφαλερωτέρην σεωυτῷ τε καὶ Πέρσῃσι ἀναιρέο.” 7.16. “νῦν ὦν, ἐπειδὴ τέτραψαι ἐπὶ τὴν ἀμείνω, φῄς τοι μετιέντι τὸν ἐπʼ Ἕλληνας στόλον ἐπιφοιτᾶν ὄνειρον θεοῦ τινος πομπῇ, οὐκ ἐῶντά σε καταλύειν τὸν στόλον. ἀλλʼ οὐδὲ ταῦτα ἐστι, ὦ παῖ, θεῖα. ἐνύπνια γὰρ τὰ ἐς ἀνθρώπους πεπλανημένα τοιαῦτα ἐστὶ οἷά σε ἐγὼ διδάξω, ἔτεσι σεῦ πολλοῖσι πρεσβύτερος ἐών· πεπλανῆσθαι αὗται μάλιστα ἐώθασι αἱ ὄψιες τῶν ὀνειράτων, τά τις ἡμέρης φροντίζει. ἡμεῖς δὲ τὰς πρὸ τοῦ ἡμέρας ταύτην τὴν στρατηλασίην καὶ τὸ κάρτα εἴχομεν μετὰ χεῖρας.” 7.16. “εἰ δὲ ἄρα μή ἐστι τοῦτο τοιοῦτο οἷον ἐγὼ διαιρέω, ἀλλά τι τοῦ θείου μετέχον, σὺ πᾶν αὐτὸ συλλαβὼν εἴρηκας· φανήτω γὰρ δὴ καὶ ἐμοὶ ὡς καὶ σοὶ διακελευόμενον. φανῆναι δὲ οὐδὲν μᾶλλόν μοι ὀφείλει ἔχοντι τὴν ἐσθῆτα ἢ οὐ καὶ τὴν ἐμήν, οὐδέ τι μᾶλλον ἐν κοίτῃ τῇ σῇ ἀναπαυομένῳ ἢ οὐ καὶ ἐν τῇ ἐμῇ, εἴ πέρ γε καὶ ἄλλως ἐθέλει φανῆναι. οὐ γὰρ δὴ ἐς τοσοῦτό γε εὐηθείης ἀνήκει τοῦτο, ὅ τι δή κοτε ἐστί, τὸ ἐπιφαινόμενόν τοι ἐν τῷ ὕπνῳ, ὥστε δόξει ἐμὲ ὁρῶν σὲ εἶναι, τῇ σῇ ἐσθῆτι τεκμαιρόμενον. εἰ δὲ ἐμὲ μὲν ἐν οὐδενὶ λόγῳ ποιήσεται οὐδὲ ἀξιώσει ἐπιφανῆναι, οὔτε ἢν τὴν ἐμὴν ἐσθῆτα ἔχω οὔτε ἢν τὴν σήν, οὐδὲ ἐπιφοιτήσει, τοῦτο ἤδη μαθητέον ἔσται. εἰ γὰρ δὴ ἐπιφοιτήσει γε συνεχέως, φαίην ἂν καὶ αὐτὸς θεῖον εἶναι. εἰ δέ τοι οὕτω δεδόκηται γίνεσθαι καὶ οὐκ οἶά τε αὐτὸ παρατρέψαι, ἀλλʼ ἤδη δεῖ ἐμὲ ἐν κοίτῃ σῇ κατυπνῶσαι, φέρε, τούτων ἐξ ἐμεῦ ἐπιτελευμένων φανήτω καὶ ἐμοί. μέχρι δὲ τούτου τῇ παρεούσῃ γνώμῃ χρήσομαι.” 7.17. τοσαῦτα εἴπας Ἀρτάβανος, ἐλπίζων Ξέρξην ἀποδέξειν λέγοντα οὐδέν, ἐποίεε τὸ κελευόμενον. ἐνδὺς δὲ τὴν Ξέρξεω ἐσθῆτα καὶ ἱζόμενος ἐς τὸν βασιλήιον θρόνον ὡς μετὰ ταῦτα κοῖτον ἐποιέετο, ἦλθέ οἱ κατυπνωμένῳ τὠυτὸ ὄνειρον τὸ καὶ παρὰ Ξέρξην ἐφοίτα, ὑπερστὰν δὲ τοῦ Ἀρταβάνου εἶπε· “ἆρα σὺ δὴ κεῖνος εἶς ὁ ἀποσπεύδων Ξέρξην στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα ὡς δὴ κηδόμενος αὐτοῦ ; ἀλλʼ οὔτε ἐς τὸ μετέπειτα οὔτε ἐς τὸ παραυτίκα νῦν καταπροΐξεαι ἀποτρέπων τὸ χρεὸν γενέσθαι. Ξέρξην δὲ τὰ δεῖ ἀνηκουστέοντα παθεῖν, αὐτῷ ἐκείνῳ δεδήλωται.” 7.18. ταῦτά τε ἐδόκεε Ἀρτάβανος τὸ ὄνειρον ἀπειλέειν καὶ θερμοῖσι σιδηρίοισι ἐκκαίειν αὐτοῦ μέλλειν τοὺς ὀφθαλμούς. καὶ ὃς ἀμβώσας μέγα ἀναθρώσκει, καὶ παριζόμενος Ξέρξῃ, ὡς τὴν ὄψιν οἱ τοῦ ἐνυπνίου διεξῆλθε ἀπηγεόμενος, δεύτερά οἱ λέγει τάδε. “ἐγὼ μέν, ὦ βασιλεῦ, οἶα ἄνθρωπος ἰδὼν ἤδη πολλά τε καὶ μεγάλα πεσόντα πρήγματα ὑπὸ ἡσσόνων, οὐκ ἔων σε τὰ πάντα τῇ ἡλικίῃ εἴκειν, ἐπιστάμενος ὡς κακὸν εἴη τὸ πολλῶν ἐπιθυμέειν, μεμνημένος μὲν τὸν ἐπὶ Μασσαγέτας Κύρου στόλον ὡς ἔπρηξε, μεμνημένος δὲ καὶ τὸν ἐπʼ Αἰθίοπας τὸν Καμβύσεω, συστρατευόμενος δὲ καὶ Δαρείῳ ἐπὶ Σκύθας. ἐπιστάμενος ταῦτα γνώμην εἶχον ἀτρεμίζοντά σε μακαριστὸν εἶναι πρὸς πάντων ἀνθρώπων. ἐπεὶ δὲ δαιμονίη τις γίνεται ὁρμή, καὶ Ἕλληνας, ὡς οἶκε, καταλαμβάνει τις φθορὴ θεήλατος, ἐγὼ μὲν καὶ αὐτὸς τρέπομαι καὶ τὴν γνώμην μετατίθεμαι, σὺ δὲ σήμηνον μὲν Πέρσῃσι τὰ ἐκ τοῦ θεοῦ πεμπόμενα, χρᾶσθαι δὲ κέλευε τοῖσι ἐκ σέο πρώτοισι προειρημένοισι ἐς τὴν παρασκευήν, ποίεε δὲ οὕτω ὅκως τοῦ θεοῦ παραδιδόντος τῶν σῶν ἐνδεήσει μηδέν.” τούτων δὲ λεχθέντων, ἐνθαῦτα ἐπαερθέντες τῇ ὄψι, ὡς ἡμέρη ἐγένετο τάχιστα, Ξέρξης τε ὑπερετίθετο ταῦτα Πέρσῃσι, καὶ Ἀρτάβανος, ὃς πρότερον ἀποσπεύδων μοῦνος ἐφαίνετο, τότε ἐπισπεύδων φανερὸς ἦν. 7.47. Ξέρξης δὲ ἀμείβετο λέγων “Ἀρτάβανε, βιοτῆς μέν νυν ἀνθρωπηίης πέρι, ἐούσης τοιαύτης οἵην περ σὺ διαιρέαι εἶναι, παυσώμεθα, μηδὲ κακῶν μεμνώμεθα χρηστὰ ἔχοντες πρήγματα ἐν χερσί, φράσον δέ μοι τόδε· εἴ τοι ἡ ὄψις τοῦ ἐνυπνίου μὴ ἐναργὴς οὕτω ἐφάνη, εἶχες ἂν τὴν ἀρχαίην γνώμην, οὐκ ἐῶν με στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα, ἢ μετέστης ἄν ; φέρε τοῦτό μοι ἀτρεκέως εἰπέ.” ὁ δὲ ἀμείβετο λέγων “ὦ βασιλεῦ, ὄψις μὲν ἡ ἐπιφανεῖσα τοῦ ὀνείρου ὡς βουλόμεθα ἀμφότεροι τελευτήσειε, ἐγὼ δʼ ἔτι καὶ ἐς τόδε δείματος εἰμὶ ὑπόπλεος οὐδʼ ἐντὸς ἐμεωυτοῦ, ἄλλα τε πολλὰ ἐπιλεγόμενος καὶ δὴ καὶ ὁρῶν τοι δύο τὰ μέγιστα πάντων ἐόντα πολεμιώτατα.” | 1.107. Afterwards, Cyaxares died after a reign of forty years (among which I count the years of the Scythian domination) and his son Astyages inherited the sovereignty. Astyages had a daughter, whom he called Mandane: he dreamed that she urinated so much that she filled his city and flooded all of Asia . He communicated this vision to those of the Magi who interpreted dreams, and when he heard what they told him he was terrified; ,and presently, when Mandane was of marriageable age, he feared the vision too much to give her to any Mede worthy to marry into his family, but married her to a Persian called Cambyses, a man whom he knew to be wellborn and of a quiet temper: for Astyages held Cambyses to be much lower than a Mede of middle rank. 1.108. But during the first year that Mandane was married to Cambyses, Astyages saw a second vision. He dreamed that a vine grew out of the genitals of this daughter, and that the vine covered the whole of Asia . ,Having seen this vision, and communicated it to the interpreters of dreams, he sent to the Persians for his daughter, who was about to give birth, and when she arrived kept her guarded, meaning to kill whatever child she bore: for the interpreters declared that the meaning of his dream was that his daughter's offspring would rule in his place. ,Anxious to prevent this, Astyages, when Cyrus was born, summoned Harpagus, a man of his household who was his most faithful servant among the Medes and was administrator of all that was his, and he said: ,“Harpagus, whatever business I turn over to you, do not mishandle it, and do not leave me out of account and, giving others preference, trip over your own feet afterwards. Take the child that Mandane bore, and carry him to your house, and kill him; and then bury him however you like.” ,“O King,” Harpagus answered, “never yet have you noticed anything displeasing in your man; and I shall be careful in the future, too, not to err in what concerns you. If it is your will that this be done, then my concern ought to be to attend to it scrupulously.” 1.120. Thus Astyages punished Harpagus. But, to help him to decide about Cyrus, he summoned the same Magi who had interpreted his dream as I have said: and when they came, Astyages asked them how they had interpreted his dream. They answered as before, and said that the boy must have been made king had he lived and not died first. ,Then Astyages said, “The boy is safe and alive, and when he was living in the country the boys of his village made him king, and he duly did all that is done by true kings: for he assigned to each individually the roles of bodyguards and sentinels and messengers and everything else, and so ruled. And what do you think is the significance of this?” ,“If the boy is alive,” said the Magi, “and has been made king without premeditation, then be confident on this score and keep an untroubled heart: he will not be made king a second time. Even in our prophecies, it is often but a small thing that has been foretold and the consequences of dreams come to nothing in the end.” ,“I too, Magi,” said Astyages, “am very much of your opinion: that the dream came true when the boy was called king, and that I have no more to fear from him. Nevertheless consider well and advise me what will be safest both for my house and for you.” ,The Magi said, “O King, we too are very anxious that your sovereignty prosper: for otherwise, it passes from your nation to this boy who is a Persian, and so we Medes are enslaved and held of no account by the Persians, as we are of another blood, but while you, our countryman, are established king, we have our share of power, and great honor is shown us by you. ,Thus, then, we ought by all means to watch out for you and for your sovereignty. And if at the present time we saw any danger we would declare everything to you: but now the dream has had a trifling conclusion, and we ourselves are confident and advise you to be so also. As for this boy, send him out of your sight to the Persians and to his parents.” 1.158. The men of Cyme, then, sent to Branchidae to inquire of the shrine what they should do in the matter of Pactyes that would be most pleasing to the gods; and the oracle replied that they must surrender Pactyes to the Persians. ,When this answer came back to them, they set about surrendering him. But while the greater part were in favor of doing this, Aristodicus son of Heraclides, a notable man among the citizens, stopped the men of Cyme from doing it; for he did not believe the oracle and thought that those who had inquired of the god spoke falsely; until at last a second band of inquirers was sent to inquire concerning Pactyes, among whom was Aristodicus. 1.159. When they came to Branchidae, Aristodicus, speaking for all, put this question to the oracle: “Lord, Pactyes the Lydian has come to us a suppliant fleeing a violent death at the hands of the Persians; and they demand him of us, telling the men of Cyme to surrender him. ,But we, as much as we fear the Persian power, have not dared give up this suppliant of ours until it is clearly made known to us by you whether we are to do this or not.” Thus Aristodicus inquired; and the god again gave the same answer, that Pactyes should be surrendered to the Persians. ,With that Aristodicus did as he had already decided; he went around the temple, and took away the sparrows and all the families of nesting birds that were in it. But while he was doing so, a voice (they say) came out of the inner shrine calling to Aristodicus, and saying, “Vilest of men, how dare you do this? Will you rob my temple of those that take refuge with me?” ,Then Aristodicus had his answer ready: “Lord,” he said, “will you save your own suppliants, yet tell the men of Cyme to deliver up theirs?” But the god replied, “Yes, I do command them, so that you may perish all the sooner for your impiety, and never again come to inquire of my oracle about giving up those that seek refuge with you.” 1.160. When the Cymaeans heard this answer, they sent Pactyes away to Mytilene ; for they were anxious not to perish for delivering him up or to be besieged for keeping him with them. ,Then Mazares sent a message to Mytilene demanding the surrender of Pactyes, and the Mytilenaeans prepared to give him, for a price; I cannot say exactly how much it was, for the bargain was never fulfilled; ,for when the Cymaeans learned what the Mytilenaeans were about, they sent a ship to Lesbos and took Pactyes away to Chios . From there he was dragged out of the temple of City-guarding Athena and delivered up by the Chians, ,who received in return Atarneus, which is a district in Mysia opposite Lesbos . The Persians thus received Pactyes and kept him guarded, so that they might show him to Cyrus; ,and for a long time no one would use barley meal from this land of Atarneus in sacrifices to any god, or make sacrificial cakes of what grew there; everything that came from that country was kept away from any sacred rite. 1.209. After he had crossed the Araxes, he dreamed that night while sleeping in the country of the Massagetae that he saw the eldest of Hystapes' sons with wings on his shoulders, the one wing overshadowing Asia and the other Europe . ,Hystaspes son of Arsames was an Achaemenid, and Darius was the eldest of his sons, then about twenty years old; this Darius had been left behind in Persia, not yet being of an age to go on campaign. ,So when Cyrus awoke he considered his vision, and because it seemed to him to be of great importance, he sent for Hystaspes and said to him privately, “Hystaspes, I have caught your son plotting against me and my sovereignty; and I will tell you how I know this for certain. ,The gods care for me and show me beforehand all that is coming. Now then, I have seen in a dream in the past night your eldest son with wings on his shoulders, overshadowing Asia with the one and Europe with the other. ,From this vision, there is no way that he is not plotting against me. Therefore hurry back to Persia, and see that when I come back after subjecting this country you bring your son before me to be questioned about this.” 1.210. Cyrus said this, thinking that Darius was plotting against him; but in fact, heaven was showing him that he himself was to die in the land where he was and Darius inherit his kingdom. ,So then Hystaspes replied with this: “O King, may there not be any Persian born who would plot against you! But if there is, may he perish suddenly; for you have made the Persians free men instead of slaves and rulers of all instead of subjects of any. ,But if your vision does indeed signify that my son is planning revolution, I give him to you to treat as you like.” 2.139. Now the departure of the Ethiopian (they said) came about in this way. After seeing in a dream one who stood over him and urged him to gather together all the Priests in Egypt and cut them in half, he fled from the country. ,Seeing this vision, he said, he supposed it to be a manifestation sent to him by the gods, so that he might commit sacrilege and so be punished by gods or men; he would not (he said) do so, but otherwise, for the time foretold for his rule over Egypt was now fulfilled, after which he was to depart: ,for when he was still in Ethiopia, the oracles that are consulted by the people of that country told him that he was fated to reign fifty years over Egypt . Seeing that this time was now completed and that he was troubled by what he saw in his dream, Sabacos departed from Egypt of his own volition. 2.141. The next king was the priest of Hephaestus whose name was Sethos. He despised and had no regard for the warrior Egyptians, thinking he would never need them; besides otherwise dishonoring them, he took away the chosen lands which had been given to them, twelve fields to each man, in the reign of former kings. ,So when presently king Sanacharib came against Egypt, with a great force of Arabians and Assyrians, the warrior Egyptians would not march against him. ,The priest, in this quandary, went into the temple shrine and there before the god's image bitterly lamented over what he expected to suffer. Sleep came on him while he was lamenting, and it seemed to him the god stood over him and told him to take heart, that he would come to no harm encountering the power of Arabia : “I shall send you champions,” said the god. ,So he trusted the vision, and together with those Egyptians who would follow him camped at Pelusium, where the road comes into Egypt ; and none of the warriors would go with him, but only merchants and craftsmen and traders. ,Their enemies came there, too, and during the night were overrun by a horde of field mice that gnawed quivers and bows and the handles of shields, with the result that many were killed fleeing unarmed the next day. ,And to this day a stone statue of the Egyptian king stands in Hephaestus' temple, with a mouse in his hand, and an inscription to this effect: “Look at me, and believe.” 3.27. When Cambyses was back at Memphis, there appeared in Egypt that Apis whom the Greeks call Epaphus; at whose epiphany the Egyptians put on their best clothing and held a festival. ,Seeing the Egyptians so doing, Cambyses was fully persuaded that these signs of joy were for his misfortunes, and summoned the rulers of Memphis ; when they came before him, he asked them why the Egyptians behaved so at the moment he returned with so many of his army lost, though they had done nothing like it when he was before at Memphis . ,The rulers told him that a god, wont to appear after long intervals of time, had now appeared to them; and that all Egypt rejoiced and made holiday whenever he so appeared. At this Cambyses said that they lied, and he punished them with death for their lie. 3.28. Having put them to death, he next summoned the priests before him. When they gave him the same account, he said that if a tame god had come to the Egyptians he would know it; and with no more words he bade the priests bring Apis. So they went to fetch and bring him. ,This Apis, or Epaphus, is a calf born of a cow that can never conceive again. By what the Egyptians say, the cow is made pregt by a light from heaven, and thereafter gives birth to Apis. ,The marks of this calf called Apis are these: he is black, and has on his forehead a three-cornered white spot, and the likeness of an eagle on his back; the hairs of the tail are double, and there is a knot under the tongue. 3.29. When the priests led Apis in, Cambyses—for he was all but mad—drew his dagger and, meaning to stab the calf in the belly, stuck the thigh; then laughing he said to the priests: ,“Simpletons, are these your gods, creatures of flesh and blood that can feel weapons of iron? That is a god worthy of the Egyptians. But for you, you shall suffer for making me your laughing-stock.” So saying he bade those, whose business it was, to scourge the priests well, and to kill any other Egyptian whom they found holiday-making. ,So the Egyptian festival ended, and the priests were punished, and Apis lay in the temple and died of the wound in the thigh. When he was dead of the wound, the priests buried him without Cambyses' knowledge. 3.30. But Cambyses, the Egyptians say, owing to this wrongful act immediately went mad, although even before he had not been sensible. His first evil act was to destroy his full brother Smerdis, whom he had sent away from Egypt to Persia out of jealousy, because Smerdis alone could draw the bow brought from the Ethiopian by the Fish-eaters as far as two fingerbreadths, but no other Persian could draw it. ,Smerdis having gone to Persia, Cambyses saw in a dream a vision, in which it seemed to him that a messenger came from Persia and told him that Smerdis sitting on the royal throne touched heaven with his head. ,Fearing therefore for himself, lest his brother might slay him and so be king, he sent Prexaspes, the most trusted of his Persians, to Persia to kill him. Prexaspes went up to Susa and killed Smerdis; some say that he took Smerdis out hunting, others that he brought him to the Red Sea and there drowned him. 3.31. This, they say, was the first of Cambyses' evil acts; next, he destroyed his full sister, who had come with him to Egypt, and whom he had taken to wife. ,He married her in this way (for before this, it had by no means been customary for Persians to marry their sisters): Cambyses was infatuated with one of his sisters and when he wanted to marry her, because his intention was contrary to usage, he summoned the royal judges and inquired whether there were any law enjoining one, that so desired, to marry his sister. ,These royal judges are men chosen out from the Persians to function until they die or are detected in some injustice; it is they who decide suits in Persia and interpret the laws of the land; all matters are referred to them. ,These then replied to Cambyses with an answer which was both just and prudent, namely, that they could find no law enjoining a brother to marry his sister; but that they had found a law permitting the King of Persia to do whatever he liked. ,Thus, although they feared Cambyses they did not break the law, and, to save themselves from death for keeping it, they found another law abetting one who wished to marry sisters. ,So Cambyses married the object of his desire; yet not long afterwards he took another sister as well. It was the younger of these who had come with him to Egypt, and whom he now killed. 3.124. Polycrates then prepared to visit Oroetes, despite the strong dissuasion of his diviners and friends, and a vision seen by his daughter in a dream; she dreamt that she saw her father in the air overhead being washed by Zeus and anointed by Helios; ,after this vision she used all means to persuade him not to go on this journey to Oroetes; even as he went to his fifty-oared ship she prophesied evil for him. When Polycrates threatened her that if he came back safe, she would long remain unmarried, she answered with a prayer that his threat might be fulfilled: for she would rather, she said, long remain unmarried than lose her father. 5.55. When he was forced to leave Sparta, Aristagoras went to Athens, which had been freed from its ruling tyrants in the manner that I will show. First Hipparchus, son of Pisistratus and brother of the tyrant Hippias, had been slain by Aristogiton and Harmodius, men of Gephyraean descent. This was in fact an evil of which he had received a premonition in a dream. After this the Athenians were subject for four years to a tyranny not less but even more absolute than before. 5.56. Now this was the vision which Hipparchus saw in a dream: in the night before the |
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| 12. Plato, Phaedo, 60e-61c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 212 |
| 13. Plato, Republic, 2.382e-383c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 203 |
14. Euripides, Hecuba, 1, 10-19, 2, 20-29, 3, 30-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-89, 9, 90-97, 8 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 173| 8. ὃς τήνδ' ἀρίστην Χερσονησίαν πλάκα | 8. was threatened with destruction by the spear of Hellas , took alarm and conveyed me secretly from the land of Troy to Polymestor’s house, his guest-friend in Thrace , who sows these fruitful plains of Chersonese , curbing by his might a nation delighting in horses. |
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15. Euripides, Bacchae, 778-795 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 34| 795. πρὸς κέντρα λακτίζοιμι θνητὸς ὢν θεῷ. Πενθεύς | 795. than kick against his spurs in anger, a mortal against a god. Pentheu |
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16. Septuagint, 2 Maccabees, 6.18, 7.1-7.2 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 199 | 6.18. Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.' 7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.' 7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh. 2 One of them, acting as their spokesman, said, "What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers." 3 The king fell into a rage, and gave orders that pans and caldrons be heated. 4 These were heated immediately, and he commanded that the tongue of their spokesman be cut out and that they scalp him and cut off his hands and feet, while the rest of the brothers and the mother looked on. 5 When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying, 6 "The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.'" 7 After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, "Will you eat rather than have your body punished limb by limb?" 8 He replied in the language of his fathers, and said to them, "No." Therefore he in turn underwent tortures as the first brother had done. 9 And when he was at his last breath, he said, "You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws." 7.2. One of them, acting as their spokesman, said, 'What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers.' |
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17. Cicero, Republic, 6.10 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 173| 6.10. Post autem apparatu regio accepti sermonem in multam noctem produximus, cum senex nihil nisi de Africano loqueretur omniaque eius non facta solum, sed etiam dicta meminisset. Deinde, ut cubitum discessimus, me et de via fessum, et qui ad multam noctem vigilassem, artior quam solebat somnus complexus est. Hic mihi (credo equidem ex hoc, quod eramus locuti; fit enim fere, ut cogitationes sermonesque nostri pariant aliquid in somno tale, quale de Homero scribit Ennius, de quo videlicet saepissime vigilans solebat cogitare et loqui) Africanus se ostendit ea forma, quae mihi ex imagine eius quam ex ipso erat notior; quem ubi agnovi, equidem cohorrui, sed ille: Ades, inquit, animo et omitte timorem, Scipio, et, quae dicam, trade memoriae. | 6.10. Later, after I had been entertained with royal hospitality, we continued our conversation far into the night, the aged king talking of nothing but Africanus, and recollecting all his sayings as well as his deeds. When we separated to take our rest, I fell immediately into a deeper sleep than usual, as I was weary from my journey and the hour was late. The following dream came to me, prompted, I suppose, by the subject of our conversation ; for it often happens that our thoughts and words have some such effect in our sleep as Ennius describes with reference to Homer , ** about whom, of course, he frequently used to talk and think in his waking hours. I thought that Africanus stood before me, taking that shape which was familiar to me from his bust rather than from his person. Upon recognising him I shuddered in terror, but he said : "Courage, Scipio, have no fear, but imprint my words upon your memory. |
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18. Septuagint, Ecclesiasticus (Siracides), 34.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 173 | 34.3. The vision of dreams is this against that,the likeness of a face confronting a face. |
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| 19. Septuagint, Wisdom of Solomon, 34.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 173 |
| 20. Demetrius, Style, 100 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 203 |
21. Diodorus Siculus, Historical Library, 1.65.5, 1.65.6, 11.44, 11.45, 31.r.18a, 17.30.7, 29.25.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194, 212 | 1.65.5. And the excessiveness of his piety may be inferred from a vision which he had in a dream and his consequent abdication of the throne. < |
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22. Vergil, Aeneis, 5.733-5.737 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 203| 5.733. congressus pete, nate, meos. Non me impia namque 5.734. Tartara habent, tristes umbrae, sed amoena piorum 5.735. concilia Elysiumque colo. Huc casta Sibylla 5.736. nigrarum multo pecudum te sanguine ducet: 5.737. tum genus omne tuum, et quae dentur moenia, disces. | 5.733. bears him along, its white face lifted high. 5.734. Next Atys rode, young Atys, sire to be 5.735. of th' Atian house in Rome, a boy most dear 5.736. unto the boy Iulus; last in line, 5.737. and fairest of the throng, Iulus came, |
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| 23. Dionysius of Halycarnassus, Roman Antiquities, 1.56 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 173, 202, 212 |
24. New Testament, Mark, 7.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 246| 7.26. ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. | 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. |
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25. Petronius Arbiter, Satyricon, 104 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 173 | 104. "I thought I heard Priapus say in my dream: 'I tell you, Encolpius whom you seek has been led by me on board your ship." ' Tryphaena gave a scream and said, "You would think we had slept together; I dreamed that a picture of Neptune, which I noticed in a gallery at Baiae, said to me: 'You will find Giton on board Lichas's ship." ' "This shows you," said Eumolpus, "that Epicurus was a superhuman creature; he condemns jokes of this kind in a very witty fashion.". . However, Lichas first prayed that Tryphaena's dream might mean no harm, and then said, "There is no objection to searching the ship to show that we do not despise the workings of Providence." Then the man who had caught us at our wretched tricks the night before, whose name was Hesus, suddenly shouted, "Then who are those fellows who were being shaved in the dark by moonlight? A mighty bad precedent, I swear. I am told that no man alive ought to shed a nail or a hair on board ship, unless winds and waves are raging." |
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26. Petronius Arbiter, Satyricon, 104 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 173 | 104. "I thought I heard Priapus say in my dream: 'I tell you, Encolpius whom you seek has been led by me on board your ship." ' Tryphaena gave a scream and said, "You would think we had slept together; I dreamed that a picture of Neptune, which I noticed in a gallery at Baiae, said to me: 'You will find Giton on board Lichas's ship." ' "This shows you," said Eumolpus, "that Epicurus was a superhuman creature; he condemns jokes of this kind in a very witty fashion.". . However, Lichas first prayed that Tryphaena's dream might mean no harm, and then said, "There is no objection to searching the ship to show that we do not despise the workings of Providence." Then the man who had caught us at our wretched tricks the night before, whose name was Hesus, suddenly shouted, "Then who are those fellows who were being shaved in the dark by moonlight? A mighty bad precedent, I swear. I am told that no man alive ought to shed a nail or a hair on board ship, unless winds and waves are raging." |
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27. New Testament, John, 11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 246 | 11. , Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. , It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. , The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick.", But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it.", Now Jesus loved Martha, and her sister, and Lazarus. , When therefore he heard that he was sick, he stayed two days in the place where he was. , Then after this he said to the disciples, "Let's go into Judea again.", The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again?", Jesus answered, "Aren't there twelve hours of daylight? If a man walks in the day, he doesn't stumble, because he sees the light of this world. , But if a man walks in the night, he stumbles, because the light isn't in him.", He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep.", The disciples therefore said, "Lord, if he has fallen asleep, he will recover.", Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. , So Jesus said to them plainly then, "Lazarus is dead. , I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him.", Thomas therefore, who is called Didymus, said to his fellow disciples, "Let's go also, that we may die with him.", So when Jesus came, he found that he had been in the tomb four days already. , Now Bethany was near Jerusalem, about fifteen stadia away. , Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. , Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. , Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. , Even now I know that, whatever you ask of God, God will give you.", Jesus said to her, "Your brother will rise again.", Martha said to him, "I know that he will rise again in the resurrection at the last day.", Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. , Whoever lives and believes in me will never die. Do you believe this?", She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world.", When she had said this, she went away, and called Mary, her sister, secretly, saying, "The Teacher is here, and is calling you.", When she heard this, she arose quickly, and went to him. , Now Jesus had not yet come into the village, but was in the place where Martha met him. , Then the Jews who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there.", Therefore when Mary came to where Jesus was, and saw him, she fell down at his feet, saying to him, "Lord, if you would have been here, my brother wouldn't have died.", When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit, and was troubled, , and said, "Where have you laid him?"They told him, "Lord, come and see.", Jesus wept. , The Jews therefore said, "See how much affection he had for him!", Some of them said, "Couldn't this man, who opened the eyes of him who was blind, have also kept this man from dying?", Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. , Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days.", Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory?", So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. , I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me.", When he had said this, he cried with a loud voice, "Lazarus, come out!", He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go.", Therefore many of the Jews, who came to Mary and saw what Jesus did, believed in him. , But some of them went away to the Pharisees, and told them the things which Jesus had done. , The chief priests therefore and the Pharisees gathered a council, and said, "What are we doing? For this man does many signs. , If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.", But a certain one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, , nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish.", Now he didn't say this of himself, but being high priest that year, he prophesied that Jesus would die for the nation, , and not for the nation only, but that he might also gather together into one the children of God who are scattered abroad. , So from that day forward they took counsel that they might put him to death. , Jesus therefore walked no more openly among the Jews, but departed from there into the country near the wilderness, to a city called Ephraim. He stayed there with his disciples. , Now the Passover of the Jews was at hand. Many went up from the country to Jerusalem before the Passover, to purify themselves. , Then they sought for Jesus and spoke one with another, as they stood in the temple, "What do you think -- that he isn't coming to the feast at all?", Now the chief priests and the Pharisees had commanded that if anyone knew where he was, he should report it, that they might seize him. |
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28. New Testament, Romans, 11.14, 14.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 202, 203| 11.14. εἴ πως παραζηλώσω μου τὴν σάρκα καὶ σώσω τινὰς ἐξ αὐτῶν. | 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. |
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| 29. Pliny The Elder, Natural History, 20.52, 26.61 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 212 |
30. Plutarch, Agesilaus, 6.4-6.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 246| 6.4. ἀθροιζομένης δὲ τῆς δυνάμεως εἰς Γεραιστόν, αὐτὸς εἰς Αὐλίδα κατελθὼν μετὰ τῶν φίλων καὶ νυκτερεύσας ἔδοξε κατὰ τοὺς ὕπνους εἰπεῖν τινα πρὸς αὐτόν· ὦ βασιλεῦ Λακεδαιμονίων, ὅτι μὲν οὐδεὶς τῆς Ἑλλάδος ὁμοῦ συμπάσης ἀπεδείχθη στρατηγὸς ἢ πρότερον Ἀγαμέμνων καὶ σὺ νῦν μετʼ ἐκεῖνον, ἐννοεῖς δήπουθεν ἐπεὶ δὲ τῶν μὲν αὐτῶν ἄρχεις ἐκείνῳ, τοῖς δὲ αὐτοῖς πολεμεῖς, ἀπὸ δὲ τῶν αὐτῶν τόπων ὁρμᾷς ἐπὶ τὸν πόλεμον, εἰκός ἐστι καὶ θῦσαί σε τῇ θεῷ θυσίαν ἣν ἐκεῖνος ἐνταῦθα θύσας ἐξέπλευσεν. 6.5. ἅμα δέ πως ὑπῆλθε τὸν Ἀγησίλαον ὁ τῆς κόρης σφαγιασμός, ἣν ὁ πατὴρ ἔσφαξε πεισθεὶς τοῖς μάντεσιν. οὐ μὴν διετάραξεν αὐτόν, ἀλλʼ ἀναστὰς καὶ διηγησάμενος τοῖς φίλοις τὰ φανέντα τὴν μὲν θεὸν ἔφη τιμήσειν οἷς εἰκός ἐστι χαίρειν θεὸν οὖσαν, οὐ μιμήσεσθαι δὲ τὴν ἀπάθειαν ἀπάθειαν S and Amyot: ἀμαθυίαν ( stupidity ). τοῦ τότε στρατηγοῦ, καὶ καταστέψας ἔλαφον ἐκέλευσεν ἀπάρξασθαι τὸν ἑαυτοῦ μάντιν, οὐχ ὥσπερ εἰώθει τοῦτο ποιεῖν ὁ ὑπὸ τῶν Βοιωτῶν τεταγμένος. | 6.4. While his forces were assembling at Geraestus, Agesilaüs himself went to Aulis with his friends and spent the night. As he slept, he thought a voice came to him, saying: 599"King of the Lacedaemonians, thou art surely aware that no one has ever been appointed general of all Hellas together except Agamemnon, in former times, and now thyself, after him. And since thou commandest the same hosts that he did, and wagest war on the same foes, and settest out for the war from the same place, it is meet that thou shouldst sacrifice also to the goddess the sacrifice which he made there before he set sail." 6.5. Almost at once Agesilaüs remembered the sacrifice of his own daughter which Agamemnon had there made in obedience to the soothsayers. He was not disturbed, however, but after rising up and imparting his vision to his friends, declared that he would honour the goddess with a sacrifice in which she could fitly take pleasure, being a goddess, and would not imitate the cruel insensibility of his predecessor. So he caused a hind to be wreathed with chaplets, and ordered his own seer to perform the sacrifice, instead of the one customarily appointed to this office by the Boeotians. |
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| 31. Plutarch, Brutus, 36.1-37.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 173 |
| 32. New Testament, Philippians, 5.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 203 |
33. New Testament, Galatians, 1.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 202| 1.8. ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίσηται [ὑμῖν] παρʼ ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω. | 1.8. But even though we, or an angelfrom heaven, should preach to you any gospel other than that which wepreached to you, let him be cursed. |
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34. Suetonius, Augustus, 94.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 202 | 94.8. After Quintus Catulus had dedicated the Capitol, he had dreams on two nights in succession: first, that Jupiter Optimus Maximus called aside a number of boys of good family, who were playing around his altar,º and put in the fold of his toga an image of Roma, which he was carrying in his hand; the next night he dreamt that he saw this same boy in the lap of Jupiter of the Capitol, and that when he had ordered that he be removed, the god warned him to desist, declaring that the boy was being reared to be the saviour of his country. When Catulus next day met Augustus, whom he had never seen before, he looked at him in great surprise and said that he was very like the boy of whom he had dreamed. Some give a different account of Catulus's first dream: when a large group of well-born children asked Jupiter for a guardian, he pointed out one of their number, to whom they were to refer all their wishes, and then, after lightly touching the boy's mouth with his fingers, laid them on his own lips. |
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35. Plutarch, Pelopidas, 21.1-21.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194, 202, 212, 246| 21.3. ἔτι δὲ τοὺς ὑπὸ Θεμιστοκλέους σφαγιασθέντας Ὠμηστῇ Διονύσῳ πρὸ τῆς ἐν Σαλαμῖνι ναυμαχίας· ἐκείνοις γὰρ ἐπιμαρτυρῆσαι τὰ κατορθώματα· τοῦτο δέ, ὡς Ἀγησίλαον ἀπὸ τῶν αὐτῶν Ἀγαμέμνονι τόπων ἐπὶ τοὺς αὐτοὺς στρατευόμενον πολεμίους ᾔτησε μὲν ἡ θεὸς τὴν θυγατέρα σφάγιον καὶ ταύτην εἶδε τὴν ὄψιν ἐν Αὐλίδι κοιμώμενος, ὁ δʼ οὐκ ἔδωκεν, ἀλλʼ ἀπομαλθακωθεὶς κατέλυσε τὴν στρατείαν ἄδοξον καὶ ἀτελῆ γενομένην. 21.4. οἱ δὲ τοὐναντίον ἀπηγόρευον, ὡς οὐδενὶ τῶν κρειττόνων καὶ ὑπὲρ ἡμᾶς ἀρεστὴν οὖσαν οὕτω βάρβαρον καὶ παράνομον θυσίαν· οὐ γὰρ τοὺς Τυφῶνας ἐκείνους οὐδὲ τοὺς Γίγαντας ἄρχειν, ἀλλὰ τόν πάντων πατέρα θεῶν καὶ ἀνθρώπων· δαίμονας δὲ χαίροντας ἀνθρώπων αἵματι καὶ φόνῳ πιστεύειν μὲν ἴσως ἐστὶν ἀβέλτερον, ὄντων δὲ τοιούτων ἀμελητέον ὡς ἀδυνάτων· ἀσθενείᾳ γὰρ καὶ μοχθηρίᾳ ψυχῆς ἐμφύεσθαι καὶ παραμένειν τάς ἀτόπους καὶ χαλεπὰς ἐπιθυμίας. | 21.3. and, still further, the youths who were sacrificed by Themistocles to Dionysus Carnivorous before the sea fight at Salamis Cf. the Themistocles, xiii. 2 f. for the successes which followed these sacrifices proved them acceptable to the gods. Moreover, when Agesilaüs, who was setting out on an expedition from the same place as Agamemnon did, and against the same enemies, was asked by the goddess for his daughter in sacrifice, and had this vision as he lay asleep at Aulis, he was too tender-hearted to give her, Cf. the Agesilaüs, vi. 4 ff. and thereby brought his expedition to an unsuccessful and inglorious ending. 21.4. Others, on the contrary, argued against it, declaring that such a lawless and barbarous sacrifice was not acceptable to any one of the superior beings above us, for it was not the fabled typhons and giants who governed the world, but the father of all gods and men; even to believe in the existence of divine beings who take delight in the slaughter and blood of men was perhaps a folly, but if such beings existed, they must be disregarded, as having no power; for only weakness and depravity of soul could produce or harbour such unnatural and cruel desires. |
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36. Plutarch, Julius Caesar, 32.9, 69.67 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 203 | 32.9. It is said, moreover, that on the night before he crossed the river he had an unnatural dream; he thought, namely, that he was having incestuous intercourse with his own mother. 33 |
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37. Suetonius, Nero, 46.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 212 | 46.1. In addition he was frightened by manifest portents from dreams, auspices and omens, both old and new. Although he had never before been in the habit of dreaming, after he had killed his mother it seemed to him that he was steering a ship in his sleep and that the helm was wrenched from his hands; that he was dragged by his wife Octavia into thickest darkness, and that he was now covered with a swarm of winged ants, and now was surrounded by the statues of the nations which had been dedicated in Pompey's theatre and stopped in his tracks. A Spanish steed of which he was very fond was changed into the form of an ape in the hinder parts of its body, and its head, which alone remained unaltered, gave forth tuneful neighs. |
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38. Tacitus, Histories, 4.83-4.85 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 212 | 4.83. The origin of this god has not yet been generally treated by our authors: the Egyptian priests tell the following story, that when King Ptolemy, the first of the Macedonians to put the power of Egypt on a firm foundation, was giving the new city of Alexandria walls, temples, and religious rites, there appeared to him in his sleep a vision of a young man of extraordinary beauty and of more than human stature, who warned him to send his most faithful friends to Pontus and bring his statue hither; the vision said that this act would be a happy thing for the kingdom and that the city that received the god would be great and famous: after these words the youth seemed to be carried to heaven in a blaze of fire. Ptolemy, moved by this miraculous omen, disclosed this nocturnal vision to the Egyptian priests, whose business it is to interpret such things. When they proved to know little of Pontus and foreign countries, he questioned Timotheus, an Athenian of the clan of the Eumolpidae, whom he had called from Eleusis to preside over the sacred rites, and asked him what this religion was and what the divinity meant. Timotheus learned by questioning men who had travelled to Pontus that there was a city there called Sinope, and that not far from it there was a temple of Jupiter Dis, long famous among the natives: for there sits beside the god a female figure which most call Proserpina. But Ptolemy, although prone to superstitious fears after the nature of kings, when he once more felt secure, being more eager for pleasures than religious rites, began gradually to neglect the matter and to turn his attention to other things, until the same vision, now more terrible and insistent, threatened ruin upon the king himself and his kingdom unless his orders were carried out. Then Ptolemy directed that ambassadors and gifts should be despatched to King Scydrothemis â he ruled over the people of Sinope at that time â and when the embassy was about to sail he instructed them to visit Pythian Apollo. The ambassadors found the sea favourable; and the answer of the oracle was not uncertain: Apollo bade them go on and bring back the image of his father, but leave that of his sister. 4.84. When the ambassadors reached Sinope, they delivered the gifts, requests, and messages of their king to Scydrothemis. He was all uncertainty, now fearing the god and again being terrified by the threats and opposition of his people; often he was tempted by the gifts and promises of the ambassadors. In the meantime three years passed during which Ptolemy did not lessen his zeal or his appeals; he increased the dignity of his ambassadors, the number of his ships, and the quantity of gold offered. Then a terrifying vision appeared to Scydrothemis, warning him not to hinder longer the purposes of the god: as he still hesitated, various disasters, diseases, and the evident anger of the gods, growing heavier from day to day, beset the king. He called an assembly of his people and made known to them the god's orders, the visions that had appeared to him and to Ptolemy, and the misfortunes that were multiplying upon them: the people opposed their king; they were jealous of Egypt, afraid for themselves, and so gathered about the temple of the god. At this point the tale becomes stranger, for tradition says that the god himself, voluntarily embarking on the fleet that was lying on the shore, miraculously crossed the wide stretch of sea and reached Alexandria in two days. A temple, befitting the size of the city, was erected in the quarter called Rhacotis; there had previously been on that spot an ancient shrine dedicated to Serapis and Isis. Such is the most popular account of the origin and arrival of the god. Yet I am not unaware that there are some who maintain that the god was brought from Seleucia in Syria in the reign of Ptolemy III; still others claim that the same Ptolemy introduced the god, but that the place from which he came was Memphis, once a famous city and the bulwark of ancient Egypt. Many regard the god himself as identical with Aesculapius, because he cures the sick; some as Osiris, the oldest god among these peoples; still more identify him with Jupiter as the supreme lord of all things; the majority, however, arguing from the attributes of the god that are seen on his statue or from their own conjectures, hold him to be Father Dis. 4.85. But before Domitian and Mucianus reached the Alps, they received news of the success among the Treviri. The chief proof of their victory was given by the presence of the enemy's leader, Valentinus, who, never losing courage, continued to show by his looks the same spirit that he had always maintained. He was given an opportunity to speak, but solely that his questioners might judge of his nature; and he was condemned. While being executed, someone taunted him with the fact that his native country had been subdued, to which he replied that he found therein consolation for his own death. Mucianus now brought forward a proposal as if he had just thought of it, but which in reality he had long concealed. He urged that since, thanks to the gods' kindness, the enemy's strength has been broken, it would little become Domitian, now that war is almost over, to interfere in the glory of others. If the stability of the empire or the safety of Gaul were imperilled, then Caesar ought to take his place in the battle-line; but the Canninefates and the Batavi he should assign to inferior commanders. "You should," he added, "personally display the power and majesty of the imperial throne from close quarters at Lyons, not mixing yourself up with trifling tasks, but ready to deal with graver ones." |
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| 39. Artemidorus, Oneirocritica, 2.69.1-2.69.10, 4.2.58-4.2.74, 4.22.9-4.22.11, 4.24.7-4.24.11, 4.27.1-4.27.15, 4.32.2-4.32.6, 4.71-4.72, 4.71.13-4.71.15, 4.72.3, 4.72.5-4.72.12, 4.80.8-4.80.9, 5.71-5.72 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194, 199, 202, 203, 212, 246 |
40. New Testament, Acts, 26.14, 10.14, 9.4b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 34| 26.14. πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἐβραΐδι διαλέκτῳ Σαούλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν. | 26.14. When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' |
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| 41. Apuleius, The Golden Ass, 1.18.8-1.18.13, 4.27.16-4.27.26 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 173 |
| 42. Aelius Aristides, Orations, 47.71, 47.76-47.77, 48.27.10-48.27.11, 48.55-48.56, 49.15, 49.39, 51.44-51.45, 51.49-51.52 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194, 246 |
| 43. Iamblichus (Babyloniaca), Babyloniaca, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 173 |
| 44. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 1.6.4-1.6.5, 4.17.2-4.17.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 173 |
45. Heliodorus, Ethiopian Story, 1.18, 2.16, 2.36, 3.11-3.12, 9.25, 10.3 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 173, 203 | 1.18. As soon as the day appeared he commanded the chief of those who were under his jurisdiction to come unto him, and charged them to bring forth their prey, which by a graver name he termed their spoils; and calling for Cnemon told him also to bring those with him who were committed to his custody. As they were being brought, 'Oh,' said they, 'what shall become of us.' And therewith they desired Cnemon, if by any means he might, that he would help them. He promised so to do, and bade them be of good cheer, affirming that their captain was not altogether barbarously disposed but had in him some gentleness and courtesy, as one that was come of a noble stock but by necessity compelled to follow such a trade. After they were brought thither and the rest of the company assembled, Thyamis, being set in a higher place than the others in the island which he appointed the place of their meeting, commanded Cnemon — for he by this time understood the Egyptian tongue perfectly but Thyamis was not very skilled in the Greek — to interpret what he said to the prisoners, and thus began: 'My mates, of what mind I have been ever toward you, you know very well. Although I was the son of the priest of Memphis, as you can bear me witness, I was frustrated of the priestly honour, since my younger brother by craft beguiled me of the same. I fled to you, the better to revenge my wrong and recover my ancient estate, and by all your voices made your captain have hitherto lived with you and not given any special honour to myself. If money was to be divided, I ever loved equality; if prisoners sold, I always brought the sum forth to you, accounting it the office of him who will rule well to do most himself but to take equal share with the others of that which is gotten. Such captives as were strong I enrolled among your company; the feeble sort I sold to make money of. I never did wrong to women; such as were of good parentage I suffered to depart, either redeemed with money or else for sheer pity of their ill hap; such as were of inferior condition, whom not only the law of arms made prisoners but also their continual use had taught to serve, I distributed among you severally to do you service. Today, of all the spoils I crave one thing only of you, this stranger maid, whom although I might give unto myself, yet I thought I should do better to take her with all your consents. For it would be foolish for me to force our prisoner and seem to be acting contrary to my comrades' pleasure. Wherefore I crave this good turn at your hands, not for naught, but rewarding you again in such sorts that of all the other booty I will have no part at all. For seeing that the prophetical sort of men despiseth the common sort of woman, I have decreed to make her my companion, not for pleasure so much as to have issue by her; and therefore I am content to rehearse to you the causes that move me thus to do. First, she seemeth to be of good parentage; which a man may easily guess both by the riches found about her, and for that she is nothing broken with these adversities, but even now is of a haughty stomach against fortune. Secondly, I infer she is of an excellent nature and good disposition; for if she doth surpass all others in beauty and by the modesty of her look doth move all those who gaze upon her to a certain kind of gravity, shall she not deservedly leave behind her a due estimation of herself? Lastly, and this is of more account than all I have said, she seemeth to be priestess to some god. For even in her adversity she accounteth it an intolerable and heinous offence to leave off her sacred stole and laurel garland. Can there be therefore, O you that be present, any marriage more meet than that a man being a prophet should marry one consecrated to some god?' 2.16. Cnemon therefore and Thermuthis having in the morning early passed over the lake took their journey through a thick wood, wherein it was hard to find any way. Thermuthis went in front, for so Cnemon would have it, alleging the skill he had in that difficult passage and assigning to him the task of finding a way; but in truth rather providing for his own safety and preparing a good opportunity to give him the slip. When they had gone a good way, they espied a flock of sheep, and after those who kept them had fled and crept into the thick wood hard by, they killed one of the fairest rams that went before the flock, and roasting him at a fire which the shepherds had made, did eat of the flesh without tarrying, before it was thoroughly roasted, because their bellies were marvellously pinched with hunger. Like wolves therefore or jackals they devoured the parts they cut off, though they were but just blackened in the fire, so that while they did eat the blood ran about their teeth. When they had filled their bellies and quenched their thirst with milk they went forward upon their road and about evening climbed a little hill, under which, Thermuthis said, was the village, and in it Thyamis, being taken in the battle, was either kept prisoner or slain, as he conjectured. Thereupon Cnemon made an excuse that his belly was troubled with too much meat and that by reason of the milk he craved to void his food, and therefore he desired Thermuthis to go afore and he would by and by overtake him. This he did once or twice or three times, so that he seemed to be dealing truly, and affirmed that he had much ado to overtake him. 3.11. 'You have initiated me well, sir, into these mysteries,' said Cnemon; 'but when you often call Homer an Egyptian — a thing which no one has ever heard of — though I may not disbelieve you, yet I marvel, and beg you now to discuss this question also.' 3.12. 'It is nothing near to our purpose,' said the other, 'to talk of such things, but yet I will briefly tell you. Homer by divers reports may be ascribed to divers countries, and indeed to the wise man no country comes amiss. But to tell the truth, he was our countryman, an Egyptian born in Thebes of the hundred gates, and his father was putatively a prophet but in reality the god Hermes, in whose temple the father served. For when his mother was doing certain sacrifices after the manner of the country she fell asleep in the temple and the god lay with her and engendered Homer. Who indeed had about him token of unlawful generation, for on both his thighs from birth there grew a great deal of hair. Wherefrom, as he travelled in Greece and other countries reciting his poems, he got his name. He himself would neither tell his name, nor his country, nor kindred; therefore those who knew the quality of his body gave him a name therefrom.' 'To what end, father,' quoth Cnemon, 'would he not tell his country?' 'Either,' said he, 'he was ashamed of his banishment — for he was driven out of his country by his father when the time came for him to become a priest, being known then to be a bastard by reason of the mark on his body — or else he concealed his country from policy, in order that he might lawfully say he was born everywhere.' 'Your words seem to me very true and wise,' said Cnemon; 'for when I consider Homer's verse it is truly of Egyptian fashion, stuffed with all pleasure and delectation; while as for his natural excellence, he would not so far surpass all other men had he not some tincture of the divine in him. But when you perceived in true Homeric fashion that your visitors were gods, tell me, Calasiris, what happened next.' 'Just such things as had been before, Cnemon; I slept little, devised much, and fell into such cogitations as liketh the night well. I rejoiced to think that I had found something I had not expected, and looked forward gladly to returning to my own country. Yet was I sorrowful that Charicles should lose his daughter. I thought how I should carry the young folks away with me, and what means were to be devised for our departure. I was troubled too as touching this same, how we might do it privily and to what place we should go, and whether by sea or land. Indeed a thousand restless thoughts arose in my head and I slept no more that night. 9.25. When he had said this the citizens and the soldiers who were by thanked him and clapped their hands so loud that the noise might be heard a great way off. But Oroondates stretched out his hands and laying them crossways fell down and did obeisance to him, which thing the Persians are never wont to do to any strange king, and said: 'Ye that be present, methinketh that I break not the custom of my country if I recognise as king the man who hath given me my governorship, neither do I wrong if I render obeisance to the justest man in the world, who might have slain me. But he gave me my life rather, and although he could have made me his slave, he hath given me my governorship again. Wherefore I promise both the Ethiopians and the Persians that, if I live, I will keep long peace and continual amity and perform to the Syenians that which I am commanded. But if anything should befall me, then I pray that the gods may reward Hydaspes and his house and all his posterity for the good deeds he hath done towards me.' 10.3. When Persina had read this letter she said: 'Surely this was the dream I had last night. I thought that I was with child and brought forth a daughter who was straightway ripe for marriage. I guess now that my sorrow in travail betokened the battle, and my daughter the victory. Wherefore go into the city and tell them of this joyful news.' The couriers did as she commanded, and wreathing their heads with lotus of the Nile, and waving branches of palm in their hands they rode through the chief places of the city; and if they had said nothing else their gestures and the habit of their body would have declared the victory. Therefore all Meroe was suddenly full of joy, and the people flocked together, and sacrificed day and night in every family, street, and tribe, and thronged the temples; not so much glad of the victory as that Hydaspes was safe, because by his equity and courteous usage he had so won the hearts of his subjects that they loved him as a father. |
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46. Babylonian Talmud, Berachot, 55b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 202| 55b. וההיא שעתא אמיה לא הות,אמר א"ר לוי לעולם יצפה אדם לחלום טוב עד כ"ב שנה מנלן מיוסף דכתיב (בראשית לז, ב) אלה תולדות יעקב יוסף בן שבע עשרה שנה וגו' וכתיב (בראשית מא, מו) ויוסף בן שלשים שנה בעמדו לפני פרעה וגו' מן שבסרי עד תלתין כמה הוי תלת סרי ושב דשבעא ותרתי דכפנא הא כ"ב,אמר רב הונא לאדם טוב אין מראין לו חלום טוב ולאדם רע אין מראין לו חלום רע,תניא נמי הכי כל שנותיו של דוד לא ראה חלום טוב וכל שנותיו של אחיתופל לא ראה חלום רע,והכתיב (תהלים צא, י) לא תאונה אליך רעה ואמר רב חסדא אמר רב ירמיה בר אבא שלא יבהילוך לא חלומות רעים ולא הרהורים רעים ונגע לא יקרב באהלך שלא תמצא אשתך ספק נדה בשעה שאתה בא מן הדרך אלא איהו לא חזי ליה אחריני חזו ליה,וכי לא חזא איהו מעליותא הוא והאמר ר' זעירא כל הלן שבעה ימים בלא חלום נקרא רע שנאמר (משלי יט, כג) ושבע ילין בל יפקד רע אל תקרי שבע אלא שבע אלא הכי קאמר דחזא ולא ידע מאי חזא,אמר רב הונא בר אמי אמר ר' פדת א"ר יוחנן הרואה חלום ונפשו עגומה ילך ויפתרנו בפני שלשה יפתרנו והאמר רב חסדא חלמא דלא מפשר כאגרתא דלא מקריא אלא אימא יטיבנו בפני שלשה ליתי תלתא ולימא להו חלמא טבא חזאי ולימרו ליה הנך טבא הוא וטבא ליהוי רחמנא לשוייה לטב שבע זימנין לגזרו עלך מן שמיא דלהוי טבא ויהוי טבא ולימרו ג' הפוכות וג' פדויות ושלש שלומות,שלש הפוכות (תהלים ל, יב) הפכת מספדי למחול לי פתחת שקי ותאזרני שמחה (ירמיהו לא, יג) אז תשמח בתולה במחול ובחורים וזקנים יחדיו והפכתי אבלם לששון וגו' (דברים כג, ו) ולא אבה ה' אלהיך לשמוע אל בלעם ויהפוך וגו',שלש פדויות דכתיב (תהלים נה, יט) פדה בשלום נפשי מקרב לי וגו' (ישעיהו לה, י) ופדויי ה' ישובון וגו' (שמואל א ד, ג) ויאמר העם אל שאול היונתן ימות אשר עשה הישועה וגו',שלש שלומות דכתיב (ישעיהו נז, יט) בורא ניב שפתים שלום שלום לרחוק ולקרוב אמר ה' ורפאתיו (דברי הימים א יב, יט) ורוח לבשה את עמשי וגו' (שמואל א כה, ו) ואמרתם כה לחי ואתה שלום וביתך שלום וגו',אמימר ומר זוטרא ורב אשי הוו יתבי בהדי הדדי אמרי כל חד וחד מינן לימא מלתא דלא שמיע ליה לחבריה פתח חד מינייהו ואמר האי מאן דחזא חלמא ולא ידע מאי חזא ליקום קמי כהני בעידנא דפרסי ידייהו ולימא הכי רבש"ע אני שלך וחלומותי שלך חלום חלמתי ואיני יודע מה הוא בין שחלמתי אני לעצמי ובין שחלמו לי חבירי ובין שחלמתי על אחרים אם טובים הם חזקם ואמצם כחלומותיו של יוסף ואם צריכים רפואה רפאם כמי מרה על ידי משה רבינו וכמרים מצרעתה וכחזקיהו מחליו וכמי יריחו על ידי אלישע וכשם שהפכת קללת בלעם הרשע לברכה כן הפוך כל חלומותי עלי לטובה ומסיים בהדי כהני דעני צבורא אמן ואי לא לימא הכי אדיר במרום שוכן בגבורה אתה שלום ושמך שלום יהי רצון מלפניך שתשים עלינו שלום,פתח אידך ואמר האי מאן דעייל למתא ודחיל מעינא בישא לנקוט זקפא דידא דימיניה בידא דשמאליה וזקפא דידא דשמאליה בידא דימיניה ולימא הכי אנא פלוני בר פלוני מזרעא דיוסף קאתינא דלא שלטא ביה עינא בישא שנאמר (בראשית מט, כב) בן פורת יוסף בן פורת עלי עין וגו' אל תקרי עלי עין אלא עולי עין ר' יוסי בר' חנינא אמר מהכא (בראשית מח, טז) וידגו לרוב בקרב הארץ מה דגים שבים מים מכסים עליהם ואין עין רעה שולטת בהם אף זרעו של יוסף אין עין רעה שולטת בהם ואי דחיל מעינא בישא דיליה ליחזי אטרפא דנחיריה דשמאליה,פתח אידך ואמר האי מאן דחליש יומא קמא לא לגלי כי היכי דלא לתרע מזליה מכאן ואילך לגלי כי הא דרבא כי הוה חליש יומא קמא לא מגלי מכאן ואילך א"ל לשמעיה פוק אכריז רבא חלש מאן דרחים לי לבעי עלי רחמי ומאן דסני לי לחדי לי וכתיב (משלי כד, יז) בנפול אויבך אל תשמח ובכשלו אל יגל לבך פן יראה ה' ורע בעיניו והשיב מעליו אפו,שמואל כי הוה חזי חלמא בישא אמר (זכריה י, ב) וחלומות השוא ידברו כי הוה חזי חלמא טבא אמר וכי החלומות השוא ידברו והכתיב (במדבר יב, ו) בחלום אדבר בו,רבא רמי כתיב בחלום אדבר בו וכתיב וחלומות השוא ידברו לא קשיא כאן ע"י מלאך כאן ע"י שד,א"ר ביזנא בר זבדא א"ר עקיבא א"ר פנדא א"ר נחום א"ר בירים משום זקן אחד ומנו ר' בנאה עשרים וארבעה פותרי חלומות היו בירושלים פעם אחת חלמתי חלום והלכתי אצל כולם ומה שפתר לי זה לא פתר לי זה וכולם נתקיימו בי לקיים מה שנאמר כל החלומות הולכים אחר הפה,אטו כל החלומות הולכים אחר הפה קרא הוא אין וכדרבי אלעזר דא"ר אלעזר מנין שכל החלומות הולכין אחר הפה שנאמר (בראשית מא, יג) ויהי כאשר פתר לנו כן היה אמר רבא והוא דמפשר ליה מעין חלמיה שנאמר (בראשית מא, יב) איש כחלומו פתר,(בראשית מ, טז) וירא שר האופים מנא ידע א"ר אלעזר מלמד שכל אחד ואחד הראוהו חלומו ופתרון חלומו של חבירו,א"ר יוחנן השכים ונפל לו פסוק לתוך פיו הרי זו נבואה קטנה,ואמר ר' יוחנן ג' חלומות מתקיימין חלום של שחרית וחלום שחלם לו חבירו וחלום שנפתר בתוך חלום ויש אומר אף חלום שנשנה שנאמר (בראשית מא, לב) ועל השנות החלום וגו',אמר ר' שמואל בר נחמני א"ר יונתן אין מראין לו לאדם אלא מהרהורי לבו שנאמר (דניאל ב, כט) אנת מלכא רעיונך על משכבך סליקו ואיבעית אימא מהכא (דניאל ב, ל) ורעיוני לבבך תנדע אמר רבא תדע דלא מחוו ליה לאינש לא דקלא דדהבא ולא פילא דעייל בקופא דמחטא: | 55b. and eleven stars bowed down to me” (Genesis 37:9), and at that time his mother was no longer alive. According to the interpretation of the dream, the moon symbolizes Joseph’s mother. Even this dream that was ultimately fulfilled contained an element that was not fulfilled.,From the same source, Rabbi Levi said: One should always anticipate fulfillment of a good dream up to twenty-two years after the dream. From where do we derive this? From Joseph, as it is written in the story of Joseph’s dream: “These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren” (Genesis 37:2); and it is written: “And Joseph was thirty years old when he stood before Pharaoh King of Egypt” (Genesis 41:46). From seventeen to thirty how many years are they? Thirteen; and add seven years of plenty and two of famine; the total is twenty-two and only then was the dream fulfilled when his brothers came and bowed down to him.,Rav Huna said: A good person is not shown a good dream and a wicked person is not shown a bad dream; rather, a good person is punished for his relatively few transgressions with bad dreams and a wicked person is rewarded for his relatively few merits with good dreams.,That was also taught in a baraita: All of King David’s life he never saw a good dream, and all of Ahitophel’s life he never saw a bad dream.,The Gemara raises a difficulty: Is it not written: “No evil shall befall you, neither shall any plague come near your tent” (Psalms 91:10)? And Rav Ḥisda said that Rav Yirmeya bar Abba said in explanation of that verse: This means that you will be frightened neither by bad dreams nor by evil thoughts. Neither shall any plague come near your tent, means that you will never find your wife with the uncertain status of a menstruating woman when you return from a journey. This proves that it is impossible that a righteous person will experience bad dreams throughout his life. Rather, one might say that he does not see bad dreams; others see bad dreams about him.,The Gemara asks: And when he does not see a dream, is that a virtue? Didn’t Rabbi Zeira say: Anyone who sleeps seven days without a dream is called evil, as it indicates that God does not wish to appear to him even in that indirect manner. Allusion to this is, as it is stated: “And he that has it shall lie satisfied [vesave’a], he shall not be visited with evil” (Proverbs 19:23). The Sages said: Do not read it as satisfied [vesave’a], rather read it as seven [vesheva], which is an allusion to the fact that one who sleeps seven times and does not experience a dream is considered evil. Rather, one must say that David saw dreams and the baraita says as follows: David certainly saw dreams, but he did not understand what he saw.,Rav Huna bar Ami said that Rabbi Pedat said that Rabbi Yoḥa said: One who sees a dream from which his soul is distraught, should go and have it interpreted before three. The Gemara is surprised by this: Interpreted? Didn’t Rav Ḥisda say: A dream not interpreted is like a letter not read? If one is concerned about a dream, why would he actively promote its fulfillment? Rather, say as follows: He should better it before three. He should bring three people and say to them: I saw a good dream. And they should say to him: It is good, and let it be good, may God make it good. May they decree upon you from heaven seven times that it will be good, and it will be good. Afterwards they recite three verses of transformation from bad to good, three verses of redemption, and three verses which mention peace.,The Gemara elaborates: Three transformations:r“You transformed my mourning into dancing;rYou loosed my sackcloth, and girded me with gladness” (Psalms 30:12);r“Then shall the virgin rejoice in the dance, and the young men and the old together;rfor I will transform their mourning into joy, and will comfort them, and make them rejoice from their sorrow” (Jeremiah 31:12);rand: “Nevertheless the Lord your God would not hearken unto Balaam;rbut the Lord your God transformed the curse into a blessing unto you” (Deuteronomy 23:6).,And three redemptions, as it is written:r“He has redeemed my soul in peace so that none came near me; for they were many that strove with me” (Psalms 55:19);r“The redeemed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be upon their heads;rthey shall obtain gladness and joy, and sorrow and sighing shall flee away” (Isaiah 35:10);rand: “The people said to Saul: Shall Jonathan die, who has wrought this great salvation in Israel?rSo the people rescued Jonathan, that he died not” (I Samuel 14:45).,And three mentions of peace, as it is written:r“Peace, peace, to him that is far off and to him that is near, says the Lord that creates the expression of the lips; and I will heal him” (Isaiah 57:19); r“Then the spirit clothed Amasai, who was chief of the captains: Yours are we, David, and on your side, you son of Yishai;rpeace, peace be unto you, and peace be to your helpers” (I Chronicles 12:19);rand: “Thus you shall say: All hail and peace be both unto you,rand peace be to your house, and peace be unto all that you have” (I Samuel 25:6).,The Gemara relates: Ameimar and Mar Zutra and Rav Ashi were sitting together. They said: Let each and every one of us say something that the other has not heard. One of them began and said: One who saw a dream and does not know what he saw should stand before the priests when they lift their hands during the Priestly Blessing and say the following: rMaster of the Universe, I am Yours and my dreams are Yours,rI dreamed a dream and I do not know what it is.rWhether I have dreamed of myself, whether my friends have dreamed of me or whether I have dreamed of others,rif the dreams are good, strengthen them and reinforce them like the dreams of Joseph.rAnd if the dreams require healing,rheal them like the bitter waters of Mara by Moses our teacher, and like Miriam from her leprosy,rand like Hezekiah from his illness, and like the bitter waters of Jericho by Elisha.rAnd just as You transformed the curse of Balaam the wicked into a blessing,rso transform all of my dreams for me for the best.rAnd he should complete his prayer together with the priests so the congregation responds amen both to the blessing of the priests and to his individual request. And if he is not able to recite this entire formula, he should say:rMajestic One on high, Who dwells in power,rYou are peace and Your name is peace.rMay it be Your will that You bestow upon us peace.,Another began and said: One who enters a city and fears the evil eye should hold the thumb [zekafa] of his right hand in his left hand and the thumb of his left hand in his right hand and recite the following: I, so-and-so son of so-and-so, come from the descendants of Joseph, over whom the evil eye has no dominion, as it is stated: “Joseph is a fruitful vine, a fruitful vine by a fountain [alei ayin]; its branches run over the wall” (Genesis 49:22). Do not read it as alei ayin; but rather, read it as olei ayin, who rise above the eye and the evil eye has no dominion over him. Rabbi Yosei, son of Rabbi Ḥanina, said: Derive it from here, from what is stated in Jacob’s blessing of Joseph’s sons: “And let them grow like fish into a multitude in the midst of the earth” (Genesis 48:16): Just as fish in the sea are covered by water and the evil eye has no dominion over them as they cannot be seen, so too the offspring of Joseph, the evil eye has no dominion over them. And if he is concerned about his own evil eye, lest it damage others, he should look at the side of his left nostril.,Another began and said: One who is sick should not reveal it on the first day of his illness so that his luck should not suffer; from there on he may reveal it. Like that which Rava does when he falls ill; on the first day he does not reveal it, from there on he says to his servant: Go out and announce: Rava is sick. Those who love me will pray that God have mercy on me and those who hate me will rejoice over my distress. And it is written: “Rejoice not when your enemy falls, and let not your heart be glad when he stumbles; lest the Lord see it, and it displease Him, and He turn away His wrath from him” (Proverbs 24:17–18). The joy of my enemy over my distress will also assist my healing.,The Gemara relates: Shmuel, when he would see a bad dream, would say: “And the dreams speak falsely” (Zechariah 10:2). When he would see a good dream, he would say: And do dreams speak falsely? Isn’t it written: “I speak with him in a dream” (Numbers 12:6)?,Rava raised a contradiction between these verses: On the one hand, it is written: “I speak with him in a dream”; and on the other hand, it is written: “And the dreams speak falsely.” The Gemara resolves this contradiction: This is not difficult because there are two types of dreams. Here, the verse, “I speak with him in a dream,” refers to dreams that come by means of an angel; here, the verse, “And the dreams speak falsely,” refers to dreams that come by means of a demon.,In a long chain of those transmitting this statement, it is said that Rabbi Bizna bar Zavda said that Rabbi Akiva said that Rabbi Panda said that Rav Naḥum said that Rabbi Birayim said in the name of one elder, and who is he, Rabbi Bena’a: There were twenty-four interpreters of dreams in Jerusalem. One time, I dreamed a dream and went to each of them to interpret it. What one interpreted for me the other did not interpret for me, and, nevertheless, all of the interpretations were realized in me, to fulfill that which is stated: All dreams follow the mouth of the interpreter.,The Gemara asks: Is that to say that all dreams follow the mouth is a verse cited as corroboration? The Gemara responds: Yes, and in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar said: From where is it derived that all dreams follow the mouth of the interpreter? As it is stated in the story of the dreams of Pharaoh’s two ministers. The butler said to Pharaoh: “And it came to pass, as he interpreted to us, so it was” (Genesis 41:13). Rava said, one must attach a caveat to this: This is only in a case where it is interpreted for him in a manner akin to the dream, where the interpretation is relevant to the dream, as it is stated in the story of Joseph’s interpretation of the dreams of Pharaoh’s two ministers: “Each man according to his dream he did interpret” (Genesis 41:12).,With regard to Joseph’s interpretation of these dreams, the Gemara asks, it is written: “The baker saw that the interpretation was good” (Genesis 40:16); from where did the baker know that the interpretation was good? Rabbi Elazar said: This teaches that each of them was shown his dream and the interpretation of the other’s dream. That is how he knew that it was the correct interpretation.,With regard to the veracity of dreams, Rabbi Yoḥa said: One who awakened in the morning and a specific verse happens into his mouth, it is a minor prophecy and an indication that the content of the verse will be fulfilled.,Rabbi Yoḥa also said: Three dreams are fulfilled: A dream of the morning, a dream that one’s fellow dreamed about him, and a dream that is interpreted within a dream. And some say that a dream that is repeated several times is also fulfilled, as it is stated: “And for that the dream was doubled unto Pharaoh twice, it is because the thing is established by God, and God will shortly bring it to pass” (Genesis 41:32).,Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: A person is shown in his dream only the thoughts of his heart when he was awake, as evidenced by what Daniel said to Nebuchadnezzar, as it is stated: “As for you, O king, your thoughts came upon your bed, what should come to pass hereafter” (Daniel 2:29). And if you wish, say instead that it is derived from here, a related verse: “And that you may know the thoughts of your heart” (Daniel 2:30). How will you know the thoughts of your heart? By their being revealed to you in a dream. Rava said: Know that this is the case, for one is neither shown a golden palm tree nor an elephant going through the eye of a needle in a dream. In other words, dreams only contain images that enter a person’s mind. |
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| 47. Papyri, P.Cair.Zen., 1.59034 Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 212 |
| 48. Anon., Letter of Aristeas, 4.26, 5.1-18.24 Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 199 |
| 49. Bible.O.T., Tobit, 1.5, 1.10, 4.12 Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 199 |
| 50. Ps-Clementines, Homiles, 9.14, 17.14-17.18 Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 202 |
| 51. Papyri, P.Oxy., 11.1381 Tagged with subjects: •divine behaviour, deceptive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 212 |
