|1. Hebrew Bible, Song of Songs, 1.13, 4.11, 5.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Eros • Eros, and Thanatos • eros, Passover seder and • eros, in The Grooms Qedushta • eros, prayer and
Found in books: Fishbane (2003) 176, 296; Kosman (2012) 151; Lieber (2014) 199, 257, 353
1.13. צְרוֹר הַמֹּר דּוֹדִי לִי בֵּין שָׁדַי יָלִין׃
4.11. נֹפֶת תִּטֹּפְנָה שִׂפְתוֹתַיִךְ כַּלָּה דְּבַשׁ וְחָלָב תַּחַת לְשׁוֹנֵךְ וְרֵיחַ שַׂלְמֹתַיִךְ כְּרֵיחַ לְבָנוֹן׃
5.6. פָּתַחְתִּי אֲנִי לְדוֹדִי וְדוֹדִי חָמַק עָבָר נַפְשִׁי יָצְאָה בְדַבְּרוֹ בִּקַּשְׁתִּיהוּ וְלֹא מְצָאתִיהוּ קְרָאתִיו וְלֹא עָנָנִי׃''. None
|1.13. My beloved is unto me as a bag of myrrh, That lieth betwixt my breasts. |
4.11. Thy lips, O my bride, drop honey— Honey and milk are under thy tongue; And the smell of thy garments is like the smell of Lebanon.
5.6. I opened to my beloved; But my beloved had turned away, and was gone. My soul failed me when he spoke. I sought him, but I could not find him; I called him, but he gave me no answer.''. None
|2. Hebrew Bible, Genesis, 1.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Eros • Leviathan, Eros of • Waters, Eros of
Found in books: Bremmer (2008) 8; Fishbane (2003) 105, 115, 277
1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃'
1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ '. None
|1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.''. None|
|3. Hebrew Bible, Isaiah, 62.4 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eros • Waters, Eros of • eros, garden imagery and
Found in books: Fishbane (2003) 106; Lieber (2014) 350
62.4. לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃''. None
|62.4. Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused.''. None|
|4. Hesiod, Works And Days, 5-7, 65-66, 72-74, 90-105 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Eros • eros • hope, and eros
Found in books: Clay and Vergados (2022) 65; Iribarren and Koning (2022) 171; Kazantzidis and Spatharas (2018) 114; Kirichenko (2022) 73; Pirenne-Delforge and Pironti (2022) 32; Álvarez (2019) 58
5. ῥέα μὲν γὰρ βριάει, ῥέα δὲ βριάοντα χαλέπτει, 6. ῥεῖα δʼ ἀρίζηλον μινύθει καὶ ἄδηλον ἀέξει, 7. ῥεῖα δέ τʼ ἰθύνει σκολιὸν καὶ ἀγήνορα κάρφει 6
5. καὶ χάριν ἀμφιχέαι κεφαλῇ χρυσέην Ἀφροδίτην 66. καὶ πόθον ἀργαλέον καὶ γυιοβόρους μελεδώνας·
72. ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη· 73. ἀμφὶ δέ οἱ Χάριτές τε θεαὶ καὶ πότνια Πειθὼ 74. ὅρμους χρυσείους ἔθεσαν χροΐ· ἀμφὶ δὲ τήν γε
90. Πρὶν μὲν γὰρ ζώεσκον ἐπὶ χθονὶ φῦλʼ ἀνθρώπων 91. νόσφιν ἄτερ τε κακῶν καὶ ἄτερ χαλεποῖο πόνοιο 92. νούσων τʼ ἀργαλέων, αἵ τʼ ἀνδράσι Κῆρας ἔδωκαν. 93. αἶψα γὰρ ἐν κακότητι βροτοὶ καταγηράσκουσιν. 94. ἀλλὰ γυνὴ χείρεσσι πίθου μέγα πῶμʼ ἀφελοῦσα 9
5. ἐσκέδασʼ· ἀνθρώποισι δʼ ἐμήσατο κήδεα λυγρά. 96. μούνη δʼ αὐτόθι Ἐλπὶς ἐν ἀρρήκτοισι δόμοισιν 97. ἔνδον ἔμιμνε πίθου ὑπὸ χείλεσιν, οὐδὲ θύραζε 98. ἐξέπτη· πρόσθεν γὰρ ἐπέλλαβε πῶμα πίθοιο 99. αἰγιόχου βουλῇσι Διὸς νεφεληγερέταο. 100. ἄλλα δὲ μυρία λυγρὰ κατʼ ἀνθρώπους ἀλάληται·'101. πλείη μὲν γὰρ γαῖα κακῶν, πλείη δὲ θάλασσα· 102. νοῦσοι δʼ ἀνθρώποισιν ἐφʼ ἡμέρῃ, αἳ δʼ ἐπὶ νυκτὶ 103. αὐτόματοι φοιτῶσι κακὰ θνητοῖσι φέρουσαι 104. σιγῇ, ἐπεὶ φωνὴν ἐξείλετο μητίετα Ζεύς. 10
5. οὕτως οὔτι πη ἔστι Διὸς νόον ἐξαλέασθαι. '. None
|5. So great is he. He strengthens easily 6. The weak, makes weak the strong and the well-known 7. Obscure, makes great the low; the crooked he 6|
5. of men and gods laughed. Famed Hephaistus he 66. Enjoined to mingle water with some clay
72. The golden Aphrodite would let flow, 73. With painful passions and bone-shattering stress. 74. Then Argus-slayer Hermes had to add
90. A bane to all mankind. When they had hatched 91. This perfect trap, Hermes, that man of fame, 92. The gods’ swift messenger, was then dispatched 93. To Epimetheus. Epimetheus, though, 94. Ignored Prometheus’ words not to receive 9
5. A gift from Zeus but, since it would cause woe 96. To me, so send it back; he would perceive 97. This truth when he already held the thing. 98. Before this time men lived quite separately, 99. Grief-free, disease-free, free of suffering, 100. Which brought the Death-Gods. Now in misery'101. Men age. Pandora took out of the jar 102. Grievous calamity, bringing to men 103. Dreadful distress by scattering it afar. 104. Within its firm sides, Hope alone was then 10
5. Still safe within its lip, not leaping out '. None
|5. Hesiod, Theogony, 22-23, 26, 64, 80-81, 83-87, 91-93, 115-122, 154, 156-160, 180, 188-206, 217-218, 350, 574-584, 748-754, 901, 953 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Acropolis, Athens, votive plaque of Aphrodite with Eros and Himeros • Aphrodite, as eros itself • Eros • Eros (god) • Eros, • Eros, beauty of • Myth (mythos), Eros, of • eros • eros (sexual desire), womens • eros, erosantheia • votives, plaque of Aphrodite with Eros and Himeros, Acropolis, Athens
Found in books: Brule (2003) 11; Del Lucchese (2019) 263; Edmunds (2021) 68; Eidinow and Kindt (2015) 86; Hubbard (2014) 360; Iribarren and Koning (2022) 26, 27, 39, 44, 66, 85, 163, 171, 202, 205, 207; Ker and Wessels (2020) 34; Kirichenko (2022) 72, 73, 204, 214, 216, 217; Maciver (2012) 147; Pachoumi (2017) 92, 155; Pinheiro Bierl and Beck (2013) 134; Pirenne-Delforge and Pironti (2022) 32, 121; Pucci (2016) 6; Schultz and Wilberding (2022) 169; Simon (2021) 254; de Jáuregui et al. (2011) 241; Álvarez (2019) 58, 60, 61, 145
22. αἵ νύ ποθʼ Ἡσίοδον καλὴν ἐδίδαξαν ἀοιδήν, 23. ἄρνας ποιμαίνονθʼ Ἑλικῶνος ὕπο ζαθέοιο.
26. ποιμένες ἄγραυλοι, κάκʼ ἐλέγχεα, γαστέρες οἶον,
64. πὰρ δʼ αὐτῇς Χάριτές τε καὶ Ἵμερος οἰκίʼ ἔχουσιν
80. ἣ γὰρ καὶ βασιλεῦσιν ἅμʼ αἰδοίοισιν ὀπηδεῖ. 81. ὅν τινα τιμήσωσι Διὸς κοῦραι μεγάλοιο
83. τῷ μὲν ἐπὶ γλώσσῃ γλυκερὴν χείουσιν ἐέρσην, 84. τοῦ δʼ ἔπεʼ ἐκ στόματος ῥεῖ μείλιχα· οἱ δέ τε λαοὶ 85. πάντες ἐς αὐτὸν ὁρῶσι διακρίνοντα θέμιστας 86. ἰθείῃσι δίκῃσιν· ὃ δʼ ἀσφαλέως ἀγορεύων 87. αἶψά κε καὶ μέγα νεῖκος ἐπισταμένως κατέπαυσεν·
91. ἐρχόμενον δʼ ἀνʼ ἀγῶνα θεὸν ὣς ἱλάσκονται 92. αἰδοῖ μειλιχίῃ, μετὰ δὲ πρέπει ἀγρομένοισιν· 93. τοίη Μουσάων ἱερὴ δόσις ἀνθρώποισιν.
115. ἐξ ἀρχῆς, καὶ εἴπαθʼ, ὅ τι πρῶτον γένετʼ αὐτῶν.'116. ἦ τοι μὲν πρώτιστα Χάος γένετʼ, αὐτὰρ ἔπειτα 117. Γαῖʼ εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ 118. ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου, 119. Τάρταρά τʼ ἠερόεντα μυχῷ χθονὸς εὐρυοδείης, 120. ἠδʼ Ἔρος, ὃς κάλλιστος ἐν ἀθανάτοισι θεοῖσι, 121. λυσιμελής, πάντων δὲ θεῶν πάντων τʼ ἀνθρώπων 1
22. δάμναται ἐν στήθεσσι νόον καὶ ἐπίφρονα βουλήν.
154. ὅσσοι γὰρ Γαίης τε καὶ Οὐρανοῦ ἐξεγένοντο,
156. ἐξ ἀρχῆς· καὶ τῶν μὲν ὅπως τις πρῶτα γένοιτο, 157. πάντας ἀποκρύπτασκε, καὶ ἐς φάος οὐκ ἀνίεσκε, 158. Γαίης ἐν κευθμῶνι, κακῷ δʼ ἐπετέρπετο ἔργῳ 159. Οὐρανός. ἣ δʼ ἐντὸς στοναχίζετο Γαῖα πελώρη 160. στεινομένη· δολίην δὲ κακήν τʼ ἐφράσσατο τέχνην. 1
80. μακρὴν καρχαρόδοντα, φίλου δʼ ἀπὸ μήδεα πατρὸς
188. μήδεα δʼ ὡς τὸ πρῶτον ἀποτμήξας ἀδάμαντι 189. κάββαλʼ ἀπʼ ἠπείροιο πολυκλύστῳ ἐνὶ πόντῳ, 190. ὣς φέρετʼ ἂμ πέλαγος πουλὺν χρόνον, ἀμφὶ δὲ λευκὸς 1
91. ἀφρὸς ἀπʼ ἀθανάτου χροὸς ὤρνυτο· τῷ δʼ ἔνι κούρη 192. ἐθρέφθη· πρῶτον δὲ Κυθήροισιν ζαθέοισιν 193. ἔπλητʼ, ἔνθεν ἔπειτα περίρρυτον ἵκετο Κύπρον. 194. ἐκ δʼ ἔβη αἰδοίη καλὴ θεός, ἀμφὶ δὲ ποίη 195. ποσσὶν ὕπο ῥαδινοῖσιν ἀέξετο· τὴν δʼ Ἀφροδίτην 196. ἀφρογενέα τε θεὰν καὶ ἐυστέφανον Κυθέρειαν 197. κικλῄσκουσι θεοί τε καὶ ἀνέρες, οὕνεκʼ ἐν ἀφρῷ 198. θρέφθη· ἀτὰρ Κυθέρειαν, ὅτι προσέκυρσε Κυθήροις· 199. Κυπρογενέα δʼ, ὅτι γέντο πολυκλύστῳ ἐνὶ Κύπρῳ· 200. ἠδὲ φιλομμηδέα, ὅτι μηδέων ἐξεφαάνθη. 201. τῇ δʼ Ἔρος ὡμάρτησε καὶ Ἵμερος ἕσπετο καλὸς 202. γεινομένῃ τὰ πρῶτα θεῶν τʼ ἐς φῦλον ἰούσῃ. 203. ταύτην δʼ ἐξ ἀρχῆς τιμὴν ἔχει ἠδὲ λέλογχε 204. μοῖραν ἐν ἀνθρώποισι καὶ ἀθανάτοισι θεοῖσι, 205. παρθενίους τʼ ὀάρους μειδήματά τʼ ἐξαπάτας τε 206. τέρψιν τε γλυκερὴν φιλότητά τε μειλιχίην τε.
217. καὶ Μοίρας καὶ Κῆρας ἐγείνατο νηλεοποίνους, 218. Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε βροτοῖσι
350. Δωρίς τε Πρυμνώ τε καὶ Οὐρανίη θεοειδὴς
574. ἀργυφέη ἐσθῆτι· κατὰ κρῆθεν δὲ καλύπτρην 575. δαιδαλέην χείρεσσι κατέσχεθε, θαῦμα ἰδέσθαι· 576. ἀμφὶ δέ οἱ στεφάνους, νεοθηλέος ἄνθεα ποίης, 577. ἱμερτοὺς περίθηκε καρήατι Παλλὰς Ἀθήνη. 578. ἀμφὶ δέ οἱ στεφάνην χρυσέην κεφαλῆφιν ἔθηκε, 579. τὴν αὐτὸς ποίησε περικλυτὸς Ἀμφιγυήεις 5
80. ἀσκήσας παλάμῃσι, χαριζόμενος Διὶ πατρί. 581. τῇ δʼ ἐνὶ δαίδαλα πολλὰ τετεύχατο, θαῦμα ἰδέσθαι, 582. κνώδαλʼ, ὅσʼ ἤπειρος πολλὰ τρέφει ἠδὲ θάλασσα, 5
83. τῶν ὅ γε πόλλʼ ἐνέθηκε,—χάρις δʼ ἀπελάμπετο πολλή,— 584. θαυμάσια, ζῴοισιν ἐοικότα φωνήεσσιν.
748. ἀστεμφέως, ὅθι Νύξ τε καὶ Ἡμέρη ἆσσον ἰοῦσαι 749. ἀλλήλας προσέειπον, ἀμειβόμεναι μέγαν οὐδὸν 750. χάλκεον· ἣ μὲν ἔσω καταβήσεται, ἣ δὲ θύραζε 751. ἔρχεται, οὐδέ ποτʼ ἀμφοτέρας δόμος ἐντὸς ἐέργει, 752. ἀλλʼ αἰεὶ ἑτέρη γε δόμων ἔκτοσθεν ἐοῦσα 753. γαῖαν ἐπιστρέφεται, ἣ δʼ αὖ δόμου ἐντὸς ἐοῦσα 754. μίμνει τὴν αὐτῆς ὥρην ὁδοῦ, ἔστʼ ἂν ἵκηται,
901. δεύτερον ἠγάγετο λιπαρὴν Θέμιν, ἣ τέκεν Ὥρας,
953. αἰδοίην θέτʼ ἄκοιτιν ἐν Οὐλύμπῳ νιφόεντι, '. None
|22. Black Night and each sacred divinity 23. That lives forever. Hesiod was taught |
26. of Helicon, and in those early day
64. With wise Zeus in his holy bed, away
80. With lightning and with thunder holding sway 81. In heaven, once Cronus he’d subjugated
83. Their rights. Lord Zeus begat this company 84. of Muses, Thalia, Melpomene, 85. Clio, Euterpe and Terpsichory, 86. And Polyhymnia, Calliope, 87. Urania, Erato: but the best
91. She serves. Each god-nursed king whom they adore, 92. Beholding him at birth, for him they pour 93. Sweet dew upon his tongue that there may flow
115. Hail, Zeus’s progeny, and give to me'116. A pleasing song and laud the company 117. of the immortal gods, and those created 118. In earthly regions and those generated 119. In Heaven and Night and in the briny sea. 120. Tell how the gods and Earth first came to be, 121. The streams, the swelling sea and up on high 1
22. The gleaming stars, broad Heaven in the sky,
154. The wily Cronus, such a dreadful son
156. Divinities. She bore the Cyclopes – 157. Brontes, who gave the thunderbolt to Zeus, 158. And Steropes, who also for his use 159. Gave lightning, and Arges, so strong of heart. 160. The only thing that made them stand apart 1
80. And so devised a piece of cleverness,
188. But wily Cronus put aside his dread 189. And answered, “I will do what must be done, 190. Mother. I don’t respect The Evil One.” 1
91. At what he said vast Earth was glad at heart 192. And in an ambush set her child apart 193. And told him everything she had in mind. 194. Great Heaven brought the night and, since he pined 195. To couple, lay with Earth. Cronus revealed 196. Himself from where he had been well concealed, 197. Stretched out one hand and with the other gripped 198. The great, big, jagged sickle and then ripped 199. His father’s genitals off immediately 200. And cast them down, nor did they fruitlessly 201. Descend behind him, because Earth conceived 202. The Furies and the Giants, who all wore 203. Bright-gleaming armour, and long spears they bore, 204. And the Nymphs, called Meliae by everyone; 205. And when the flinty sickle’s work was done, 206. Then Cronus cast into the surging sea
217. Cytherea, which she’d reached. She’s known as well, 218. Because she first saw light amid the swell
350. The loud-voiced Cerberus who eats raw meat,
574. A torment from the very first, for he 575. Married the maid whom Zeus had formed. But Zeu 576. At villainous Menoetius let loose 577. His lurid bolt because his vanity 578. And strength had gone beyond the boundary 579. of moderation: down to Erebu 5
80. He went headlong. Atlas was tirele 581. In holding up wide Heaven, forced to stand 582. Upon the borders of this earthly land 5
83. Before the clear-voiced daughters of the West, 584. A task assigned at wise Zeus’s behest.
748. With fury; from Olympus then he came, 749. Showing his strength and hurling lightning 750. Continually; his bolts went rocketing 751. Nonstop from his strong hand and, whirling, flashed 752. An awesome flame. The nurturing earth then crashed 753. And burned, the mighty forest crackling 754. Fortissimo, the whole earth smouldering,
901. A bull, unruly, proud and furious,
953. And blooming earth, where recklessly they spoil '. None
|6. Homer, Iliad, 3.64, 3.156-3.157, 3.424, 5.429, 6.165, 14.161-14.255, 14.260-14.353, 24.28-24.30 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Acropolis, Athens, votive plaque of Aphrodite with Eros and Himeros • Aphrodite, eros deriving from • Eros • Venus,, empire of Eros • enlightenment, eros and • eros • eros (sexual desire), womens • eros, Aphrodite as origin of • eros, Eros • eros, debate between Hecuba and Helen in Troades on • eros, human responsibility for • eros, imagination and • eros, lewd gaze of the eye and • hope, and eros • love (eros) • votives, plaque of Aphrodite with Eros and Himeros, Acropolis, Athens
Found in books: Dillon and Timotin (2015) 123, 178; Faraone (1999) 44; Farrell (2021) 145; Hubbard (2014) 318, 319, 324; Johnson (2008) 143; Kazantzidis and Spatharas (2018) 105; Kneebone (2020) 201, 202, 203, 204; Lipka (2021) 76; Pirenne-Delforge and Pironti (2022) 27, 31, 32; Pucci (2016) 38, 43, 44; Schultz and Wilberding (2022) 176, 177, 183; Simon (2021) 254, 257; Spatharas (2019) 54; de Jáuregui et al. (2011) 250; Álvarez (2019) 58, 60
3.64. μή μοι δῶρʼ ἐρατὰ πρόφερε χρυσέης Ἀφροδίτης·
3.156. οὐ νέμεσις Τρῶας καὶ ἐϋκνήμιδας Ἀχαιοὺς 3.157. τοιῇδʼ ἀμφὶ γυναικὶ πολὺν χρόνον ἄλγεα πάσχειν·
3.424. τῇ δʼ ἄρα δίφρον ἑλοῦσα φιλομειδὴς Ἀφροδίτη
5.429. ἀλλὰ σύ γʼ ἱμερόεντα μετέρχεο ἔργα γάμοιο,
6.165. ὅς μʼ ἔθελεν φιλότητι μιγήμεναι οὐκ ἐθελούσῃ.
14.161. ἥδε δέ οἱ κατὰ θυμὸν ἀρίστη φαίνετο βουλὴ 14.162. ἐλθεῖν εἰς Ἴδην εὖ ἐντύνασαν ἓ αὐτήν, 14.163. εἴ πως ἱμείραιτο παραδραθέειν φιλότητι 14.164. ᾗ χροιῇ, τῷ δʼ ὕπνον ἀπήμονά τε λιαρόν τε 14.165. χεύῃ ἐπὶ βλεφάροισιν ἰδὲ φρεσὶ πευκαλίμῃσι. 14.166. βῆ δʼ ἴμεν ἐς θάλαμον, τόν οἱ φίλος υἱὸς ἔτευξεν 14.167. Ἥφαιστος, πυκινὰς δὲ θύρας σταθμοῖσιν ἐπῆρσε 14.168. κληῗδι κρυπτῇ, τὴν δʼ οὐ θεὸς ἄλλος ἀνῷγεν· 14.169. ἔνθʼ ἥ γʼ εἰσελθοῦσα θύρας ἐπέθηκε φαεινάς. 14.170. ἀμβροσίῃ μὲν πρῶτον ἀπὸ χροὸς ἱμερόεντος 14.171. λύματα πάντα κάθηρεν, ἀλείψατο δὲ λίπʼ ἐλαίῳ 14.172. ἀμβροσίῳ ἑδανῷ, τό ῥά οἱ τεθυωμένον ἦεν· 14.173. τοῦ καὶ κινυμένοιο Διὸς κατὰ χαλκοβατὲς δῶ 14.174. ἔμπης ἐς γαῖάν τε καὶ οὐρανὸν ἵκετʼ ἀϋτμή. 14.175. τῷ ῥʼ ἥ γε χρόα καλὸν ἀλειψαμένη ἰδὲ χαίτας 14.176. πεξαμένη χερσὶ πλοκάμους ἔπλεξε φαεινοὺς 14.177. καλοὺς ἀμβροσίους ἐκ κράατος ἀθανάτοιο. 14.178. ἀμφὶ δʼ ἄρʼ ἀμβρόσιον ἑανὸν ἕσαθʼ, ὅν οἱ Ἀθήνη 14.179. ἔξυσʼ ἀσκήσασα, τίθει δʼ ἐνὶ δαίδαλα πολλά· 14.180. χρυσείῃς δʼ ἐνετῇσι κατὰ στῆθος περονᾶτο. 14.181. ζώσατο δὲ ζώνῃ ἑκατὸν θυσάνοις ἀραρυίῃ, 14.182. ἐν δʼ ἄρα ἕρματα ἧκεν ἐϋτρήτοισι λοβοῖσι 14.183. τρίγληνα μορόεντα· χάρις δʼ ἀπελάμπετο πολλή. 14.184. κρηδέμνῳ δʼ ἐφύπερθε καλύψατο δῖα θεάων 14.185. καλῷ νηγατέῳ· λευκὸν δʼ ἦν ἠέλιος ὥς· 14.186. ποσσὶ δʼ ὑπὸ λιπαροῖσιν ἐδήσατο καλὰ πέδιλα. 14.187. αὐτὰρ ἐπεὶ δὴ πάντα περὶ χροῒ θήκατο κόσμον 14.188. βῆ ῥʼ ἴμεν ἐκ θαλάμοιο, καλεσσαμένη δʼ Ἀφροδίτην 14.189. τῶν ἄλλων ἀπάνευθε θεῶν πρὸς μῦθον ἔειπε· 14.190. ἦ ῥά νύ μοί τι πίθοιο φίλον τέκος ὅττί κεν εἴπω, 14.191. ἦέ κεν ἀρνήσαιο κοτεσσαμένη τό γε θυμῷ, 14.192. οὕνεκʼ ἐγὼ Δαναοῖσι, σὺ δὲ Τρώεσσιν ἀρήγεις; 14.193. τὴν δʼ ἠμείβετʼ ἔπειτα Διὸς θυγάτηρ Ἀφροδίτη· 14.194. Ἥρη πρέσβα θεὰ θύγατερ μεγάλοιο Κρόνοιο 14.195. αὔδα ὅ τι φρονέεις· τελέσαι δέ με θυμὸς ἄνωγεν, 14.196. εἰ δύναμαι τελέσαι γε καὶ εἰ τετελεσμένον ἐστίν. 14.197. τὴν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.198. δὸς νῦν μοι φιλότητα καὶ ἵμερον, ᾧ τε σὺ πάντας 14.199. δαμνᾷ ἀθανάτους ἠδὲ θνητοὺς ἀνθρώπους. 14.200. εἶμι γὰρ ὀψομένη πολυφόρβου πείρατα γαίης, 14.201. Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, 14.202. οἵ μʼ ἐν σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον 14.203. δεξάμενοι Ῥείας, ὅτε τε Κρόνον εὐρύοπα Ζεὺς 14.204. γαίης νέρθε καθεῖσε καὶ ἀτρυγέτοιο θαλάσσης· 14.205. τοὺς εἶμʼ ὀψομένη, καί σφʼ ἄκριτα νείκεα λύσω· 14.206. ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται 14.207. εὐνῆς καὶ φιλότητος, ἐπεὶ χόλος ἔμπεσε θυμῷ. 14.208. εἰ κείνω ἐπέεσσι παραιπεπιθοῦσα φίλον κῆρ 14.209. εἰς εὐνὴν ἀνέσαιμι ὁμωθῆναι φιλότητι, 14.210. αἰεί κέ σφι φίλη τε καὶ αἰδοίη καλεοίμην. 14.211. τὴν δʼ αὖτε προσέειπε φιλομειδὴς Ἀφροδίτη· 14.212. οὐκ ἔστʼ οὐδὲ ἔοικε τεὸν ἔπος ἀρνήσασθαι· 14.213. Ζηνὸς γὰρ τοῦ ἀρίστου ἐν ἀγκοίνῃσιν ἰαύεις. 14.214. ἦ, καὶ ἀπὸ στήθεσφιν ἐλύσατο κεστὸν ἱμάντα 14.215. ποικίλον, ἔνθα δέ οἱ θελκτήρια πάντα τέτυκτο· 14.216. ἔνθʼ ἔνι μὲν φιλότης, ἐν δʼ ἵμερος, ἐν δʼ ὀαριστὺς 14.217. πάρφασις, ἥ τʼ ἔκλεψε νόον πύκα περ φρονεόντων. 14.218. τόν ῥά οἱ ἔμβαλε χερσὶν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε· 14.219. τῆ νῦν τοῦτον ἱμάντα τεῷ ἐγκάτθεο κόλπῳ 14.220. ποικίλον, ᾧ ἔνι πάντα τετεύχαται· οὐδέ σέ φημι 14.221. ἄπρηκτόν γε νέεσθαι, ὅ τι φρεσὶ σῇσι μενοινᾷς. 14.222. ὣς φάτο, μείδησεν δὲ βοῶπις πότνια Ἥρη, 14.223. μειδήσασα δʼ ἔπειτα ἑῷ ἐγκάτθετο κόλπῳ. 14.224. ἣ μὲν ἔβη πρὸς δῶμα Διὸς θυγάτηρ Ἀφροδίτη, 14.225. Ἥρη δʼ ἀΐξασα λίπεν ῥίον Οὐλύμποιο, 14.226. Πιερίην δʼ ἐπιβᾶσα καὶ Ἠμαθίην ἐρατεινὴν 14.227. σεύατʼ ἐφʼ ἱπποπόλων Θρῃκῶν ὄρεα νιφόεντα 14.228. ἀκροτάτας κορυφάς· οὐδὲ χθόνα μάρπτε ποδοῖιν· 14.229. ἐξ Ἀθόω δʼ ἐπὶ πόντον ἐβήσετο κυμαίνοντα, 14.230. Λῆμνον δʼ εἰσαφίκανε πόλιν θείοιο Θόαντος. 14.231. ἔνθʼ Ὕπνῳ ξύμβλητο κασιγνήτῳ Θανάτοιο, 14.232. ἔν τʼ ἄρα οἱ φῦ χειρὶ ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν· 14.233. Ὕπνε ἄναξ πάντων τε θεῶν πάντων τʼ ἀνθρώπων, 14.234. ἠμὲν δή ποτʼ ἐμὸν ἔπος ἔκλυες, ἠδʼ ἔτι καὶ νῦν 14.235. πείθευ· ἐγὼ δέ κέ τοι ἰδέω χάριν ἤματα πάντα. 14.236. κοίμησόν μοι Ζηνὸς ὑπʼ ὀφρύσιν ὄσσε φαεινὼ 14.237. αὐτίκʼ ἐπεί κεν ἐγὼ παραλέξομαι ἐν φιλότητι. 14.238. δῶρα δέ τοι δώσω καλὸν θρόνον ἄφθιτον αἰεὶ 14.239. χρύσεον· Ἥφαιστος δέ κʼ ἐμὸς πάϊς ἀμφιγυήεις 14.240. τεύξειʼ ἀσκήσας, ὑπὸ δὲ θρῆνυν ποσὶν ἥσει, 14.241. τῷ κεν ἐπισχοίης λιπαροὺς πόδας εἰλαπινάζων. 14.242. τὴν δʼ ἀπαμειβόμενος προσεφώνεε νήδυμος Ὕπνος· 14.244. ἄλλον μέν κεν ἔγωγε θεῶν αἰειγενετάων 14.245. ῥεῖα κατευνήσαιμι, καὶ ἂν ποταμοῖο ῥέεθρα 14.246. Ὠκεανοῦ, ὅς περ γένεσις πάντεσσι τέτυκται· 14.247. Ζηνὸς δʼ οὐκ ἂν ἔγωγε Κρονίονος ἆσσον ἱκοίμην 14.248. οὐδὲ κατευνήσαιμʼ, ὅτε μὴ αὐτός γε κελεύοι. 14.249. ἤδη γάρ με καὶ ἄλλο τεὴ ἐπίνυσσεν ἐφετμὴ 14.250. ἤματι τῷ ὅτε κεῖνος ὑπέρθυμος Διὸς υἱὸς 14.251. ἔπλεεν Ἰλιόθεν Τρώων πόλιν ἐξαλαπάξας. 14.252. ἤτοι ἐγὼ μὲν ἔλεξα Διὸς νόον αἰγιόχοιο 14.253. νήδυμος ἀμφιχυθείς· σὺ δέ οἱ κακὰ μήσαο θυμῷ 14.254. ὄρσασʼ ἀργαλέων ἀνέμων ἐπὶ πόντον ἀήτας,
14.260. τὴν ἱκόμην φεύγων, ὃ δʼ ἐπαύσατο χωόμενός περ. 14.261. ἅζετο γὰρ μὴ Νυκτὶ θοῇ ἀποθύμια ἕρδοι. 14.262. νῦν αὖ τοῦτό μʼ ἄνωγας ἀμήχανον ἄλλο τελέσσαι. 14.263. τὸν δʼ αὖτε προσέειπε βοῶπις πότνια Ἥρη· 14.264. Ὕπνε τί ἢ δὲ σὺ ταῦτα μετὰ φρεσὶ σῇσι μενοινᾷς; 14.265. ἦ φῂς ὣς Τρώεσσιν ἀρηξέμεν εὐρύοπα Ζῆν 14.266. ὡς Ἡρακλῆος περιχώσατο παῖδος ἑοῖο; 14.267. ἀλλʼ ἴθʼ, ἐγὼ δέ κέ τοι Χαρίτων μίαν ὁπλοτεράων 14.268. δώσω ὀπυιέμεναι καὶ σὴν κεκλῆσθαι ἄκοιτιν.' '14.270. ὣς φάτο, χήρατο δʼ Ὕπνος, ἀμειβόμενος δὲ προσηύδα· 14.271. ἄγρει νῦν μοι ὄμοσσον ἀάατον Στυγὸς ὕδωρ, 14.272. χειρὶ δὲ τῇ ἑτέρῃ μὲν ἕλε χθόνα πουλυβότειραν, 14.273. τῇ δʼ ἑτέρῃ ἅλα μαρμαρέην, ἵνα νῶϊν ἅπαντες 14.274. μάρτυροι ὦσʼ οἳ ἔνερθε θεοὶ Κρόνον ἀμφὶς ἐόντες, 14.275. ἦ μὲν ἐμοὶ δώσειν Χαρίτων μίαν ὁπλοτεράων 14.276. Πασιθέην, ἧς τʼ αὐτὸς ἐέλδομαι ἤματα πάντα. 14.277. ὣς ἔφατʼ, οὐδʼ ἀπίθησε θεὰ λευκώλενος Ἥρη, 14.278. ὄμνυε δʼ ὡς ἐκέλευε, θεοὺς δʼ ὀνόμηνεν ἅπαντας 14.279. τοὺς ὑποταρταρίους οἳ Τιτῆνες καλέονται. 14.280. αὐτὰρ ἐπεί ῥʼ ὄμοσέν τε τελεύτησέν τε τὸν ὅρκον, 14.281. τὼ βήτην Λήμνου τε καὶ Ἴμβρου ἄστυ λιπόντε 14.282. ἠέρα ἑσσαμένω ῥίμφα πρήσσοντε κέλευθον. 14.283. Ἴδην δʼ ἱκέσθην πολυπίδακα μητέρα θηρῶν 14.284. Λεκτόν, ὅθι πρῶτον λιπέτην ἅλα· τὼ δʼ ἐπὶ χέρσου 14.285. βήτην, ἀκροτάτη δὲ ποδῶν ὕπο σείετο ὕλη. 14.286. ἔνθʼ Ὕπνος μὲν ἔμεινε πάρος Διὸς ὄσσε ἰδέσθαι 14.287. εἰς ἐλάτην ἀναβὰς περιμήκετον, ἣ τότʼ ἐν Ἴδῃ 14.288. μακροτάτη πεφυυῖα διʼ ἠέρος αἰθέρʼ ἵκανεν· 14.289. ἔνθʼ ἧστʼ ὄζοισιν πεπυκασμένος εἰλατίνοισιν 14.290. ὄρνιθι λιγυρῇ ἐναλίγκιος, ἥν τʼ ἐν ὄρεσσι 14.291. χαλκίδα κικλήσκουσι θεοί, ἄνδρες δὲ κύμινδιν. 14.292. Ἥρη δὲ κραιπνῶς προσεβήσετο Γάργαρον ἄκρον 14.293. Ἴδης ὑψηλῆς· ἴδε δὲ νεφεληγερέτα Ζεύς. 14.294. ὡς δʼ ἴδεν, ὥς μιν ἔρως πυκινὰς φρένας ἀμφεκάλυψεν, 14.295. οἷον ὅτε πρῶτόν περ ἐμισγέσθην φιλότητι 14.296. εἰς εὐνὴν φοιτῶντε, φίλους λήθοντε τοκῆας. 14.297. στῆ δʼ αὐτῆς προπάροιθεν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν· 14.298. Ἥρη πῇ μεμαυῖα κατʼ Οὐλύμπου τόδʼ ἱκάνεις; 14.299. ἵπποι δʼ οὐ παρέασι καὶ ἅρματα τῶν κʼ ἐπιβαίης. 14.300. τὸν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.301. ἔρχομαι ὀψομένη πολυφόρβου πείρατα γαίης, 14.303. οἵ με σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον· 14.307. ἵπποι δʼ ἐν πρυμνωρείῃ πολυπίδακος Ἴδης 14.308. ἑστᾶσʼ, οἵ μʼ οἴσουσιν ἐπὶ τραφερήν τε καὶ ὑγρήν. 14.309. νῦν δὲ σεῦ εἵνεκα δεῦρο κατʼ Οὐλύμπου τόδʼ ἱκάνω, 14.310. μή πώς μοι μετέπειτα χολώσεαι, αἴ κε σιωπῇ 14.311. οἴχωμαι πρὸς δῶμα βαθυρρόου Ὠκεανοῖο. 14.312. τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 14.313. Ἥρη κεῖσε μὲν ἔστι καὶ ὕστερον ὁρμηθῆναι, 14.314. νῶϊ δʼ ἄγʼ ἐν φιλότητι τραπείομεν εὐνηθέντε. 14.315. οὐ γάρ πώ ποτέ μʼ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς 14.316. θυμὸν ἐνὶ στήθεσσι περιπροχυθεὶς ἐδάμασσεν, 14.317. οὐδʼ ὁπότʼ ἠρασάμην Ἰξιονίης ἀλόχοιο, 14.318. ἣ τέκε Πειρίθοον θεόφιν μήστωρʼ ἀτάλαντον· 14.319. οὐδʼ ὅτε περ Δανάης καλλισφύρου Ἀκρισιώνης, 14.320. ἣ τέκε Περσῆα πάντων ἀριδείκετον ἀνδρῶν· 14.321. οὐδʼ ὅτε Φοίνικος κούρης τηλεκλειτοῖο, 14.322. ἣ τέκε μοι Μίνων τε καὶ ἀντίθεον Ῥαδάμανθυν· 14.323. οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, 14.324. ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· 14.325. ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν· 14.326. οὐδʼ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης, 14.327. οὐδʼ ὁπότε Λητοῦς ἐρικυδέος, οὐδὲ σεῦ αὐτῆς, 14.328. ὡς σέο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ. 14.330. αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες. 14.331. εἰ νῦν ἐν φιλότητι λιλαίεαι εὐνηθῆναι 14.332. Ἴδης ἐν κορυφῇσι, τὰ δὲ προπέφανται ἅπαντα· 14.333. πῶς κʼ ἔοι εἴ τις νῶϊ θεῶν αἰειγενετάων 14.334. εὕδοντʼ ἀθρήσειε, θεοῖσι δὲ πᾶσι μετελθὼν 14.335. πεφράδοι; οὐκ ἂν ἔγωγε τεὸν πρὸς δῶμα νεοίμην 14.336. ἐξ εὐνῆς ἀνστᾶσα, νεμεσσητὸν δέ κεν εἴη. 14.337. ἀλλʼ εἰ δή ῥʼ ἐθέλεις καί τοι φίλον ἔπλετο θυμῷ, 14.338. ἔστιν τοι θάλαμος, τόν τοι φίλος υἱὸς ἔτευξεν 14.339. Ἥφαιστος, πυκινὰς δὲ θύρας σταθμοῖσιν ἐπῆρσεν· 14.340. ἔνθʼ ἴομεν κείοντες, ἐπεί νύ τοι εὔαδεν εὐνή. 14.341. τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 14.342. Ἥρη μήτε θεῶν τό γε δείδιθι μήτέ τινʼ ἀνδρῶν 14.343. ὄψεσθαι· τοῖόν τοι ἐγὼ νέφος ἀμφικαλύψω 14.344. χρύσεον· οὐδʼ ἂν νῶϊ διαδράκοι Ἠέλιός περ, 14.345. οὗ τε καὶ ὀξύτατον πέλεται φάος εἰσοράασθαι. 14.346. ἦ ῥα καὶ ἀγκὰς ἔμαρπτε Κρόνου παῖς ἣν παράκοιτιν· 14.347. τοῖσι δʼ ὑπὸ χθὼν δῖα φύεν νεοθηλέα ποίην, 14.348. λωτόν θʼ ἑρσήεντα ἰδὲ κρόκον ἠδʼ ὑάκινθον 14.349. πυκνὸν καὶ μαλακόν, ὃς ἀπὸ χθονὸς ὑψόσʼ ἔεργε. 14.350. τῷ ἔνι λεξάσθην, ἐπὶ δὲ νεφέλην ἕσσαντο 14.351. καλὴν χρυσείην· στιλπναὶ δʼ ἀπέπιπτον ἔερσαι. 14.352. ὣς ὃ μὲν ἀτρέμας εὗδε πατὴρ ἀνὰ Γαργάρῳ ἄκρῳ, 14.353. ὕπνῳ καὶ φιλότητι δαμείς, ἔχε δʼ ἀγκὰς ἄκοιτιν·
24.28. καὶ Πρίαμος καὶ λαὸς Ἀλεξάνδρου ἕνεκʼ ἄτης, 24.29. ὃς νείκεσσε θεὰς ὅτε οἱ μέσσαυλον ἵκοντο, 24.30. τὴν δʼ ᾔνησʼ ἥ οἱ πόρε μαχλοσύνην ἀλεγεινήν.''. None
|3.64. ever is thy heart unyielding, even as an axe that is driven through a beam by the hand of man that skilfully shapeth a ship's timber, and it maketh the force of his blow to wax; even so is the heart in thy breast undaunted—cast not in my teeth the lovely gifts of golden Aphrodite. " '|
3.156. oftly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships,
3.424. in silence; and she was unseen of the Trojan women; and the goddess led the way. Now when they were come to the beautiful palace of Alexander, the handmaids turned forthwith to their tasks, but she, the fair lady, went to the high-roofed chamber. And the goddess, laughter-loving Aphrodite, took for her a chair,
5.429. he hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage,
6.165. eeing he was minded to lie with me in love against my will. So she spake, and wrath gat hold upon the king to hear that word. To slay him he forbare, for his soul had awe of that; but he sent him to Lycia, and gave him baneful tokens, graving in a folded tablet many signs and deadly,
14.161. how she might beguile the mind of Zeus that beareth the aegis. And this plan seemed to her mind the best—to go to Ida, when she had beauteously adorned her person, if so be he might desire to lie by her side and embrace her body in love, and she might shed a warm and gentle sleep 14.165. upon his eyelids and his cunning mind. So she went her way to her chamber, that her dear son Hephaestus had fashioned for her, and had fitted strong doors to the door-posts with a secret bolt, that no other god might open. Therein she entered, and closed the bright doors. 14.170. With ambrosia first did she cleanse from her lovely body every stain, and anointed her richly with oil, ambrosial, soft, and of rich fragrance; were this but shaken in the palace of Zeus with threshold of bronze, even so would the savour thereof reach unto earth and heaven. 14.175. Therewith she annointed her lovely body, and she combed her hair, and with her hands pIaited the bright tresses, fair and ambrosial, that streamed from her immortal head. Then she clothed her about in a robe ambrosial, which Athene had wrought for her with cunning skill, and had set thereon broideries full many; 14.180. and she pinned it upon her breast with brooches of gold, and she girt about her a girdle set with an hundred tassels, and in her pierced ears she put ear-rings with three clustering drops; and abundant grace shone therefrom. And with a veil over all did the bright goddess 14.185. veil herself, a fair veil, all glistering, and white was it as the sun; and beneath her shining feet she bound her fair sandals. But when she had decked her body with all adornment, she went forth from her chamber, and calling to her Aphrodite, apart from the other gods, she spake to her, saying: 14.190. Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? 14.194. Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? Then made answer to her Aphrodite, daughter of Zeus:Hera, queenly goddess, daughter of great Cronos, 14.195. peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men. 14.200. For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. 14.204. For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. ' "14.205. Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " "14.209. Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " '14.210. ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone, 14.215. curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone, 14.220. curiously-wrought, wherein all things are fashioned; I tell thee thou shalt not return with that unaccomplished, whatsoever in thy heart thou desirest. So spake she, and ox-eyed, queenly Hera smiled, and smiling laid the zone in her bosom.She then went to her house, the daughter of Zeus, Aphrodite, 14.225. but Hera darted down and left the peak of Olympus; on Pieria she stepped and lovely Emathia, and sped over the snowy mountains of the Thracian horsemen, even over their topmost peaks, nor grazed she the ground with her feet; and from Athos she stepped upon the billowy sea, 14.230. and so came to Lemnos, the city of godlike Thoas. There she met Sleep, the brother of Death; and she clasped him by the hand, and spake and addressed him:Sleep, lord of all gods and of all men, if ever thou didst hearken to word of mine, so do thou even now obey, 14.235. and I will owe thee thanks all my days. Lull me to sleep the bright eyes of Zeus beneath his brows, so soon as I shall have lain me by his side in love. And gifts will I give thee, a fair throne, ever imperishable, wrought of gold, that Hephaestus, mine own son, 14.240. the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. 14.244. the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. Then sweet Sleep made answer to her, saying:Hera, queenly goddess, daughter of great Cronos, another of the gods, that are for ever, might I lightly lull to sleep, aye, were it even the streams of the river 14.245. Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson, 14.250. on the day when the glorious son of Zeus, high of heart, sailed forth from Ilios, when he had laid waste the city of the Trojans. I, verily, beguiled the mind of Zeus, that beareth the aegis, being shed in sweetness round about him, and thou didst devise evil in thy heart against his son, when thou hadst roused the blasts of cruel winds over the face of the deep, and thereafter didst bear him away unto well-peopled Cos, far from all his kinsfolk. But Zeus, when he awakened, was wroth, and flung the gods hither and thither about his palace, and me above all he sought, and would have hurled me from heaven into the deep to be no more seen, had Night not saved me—Night that bends to her sway both gods and men.
14.260. To her I came in my flight, and besought her, and Zeus refrained him, albeit he was wroth, for he had awe lest he do aught displeasing to swift Night. And now again thou biddest me fulfill this other task, that may nowise be done. To him then spake again ox-eyed, queenly Hera:Sleep, wherefore ponderest thou of these things in thine heart? 14.265. Deemest thou that Zeus, whose voice is borne afar, will aid the Trojans, even as he waxed wroth for the sake of Heracles, his own son? Nay, come, I will give thee one of the youthful Graces to wed to be called thy wife, even Pasithea, for whom thou ever longest all thy days. 14.269. Deemest thou that Zeus, whose voice is borne afar, will aid the Trojans, even as he waxed wroth for the sake of Heracles, his own son? Nay, come, I will give thee one of the youthful Graces to wed to be called thy wife, even Pasithea, for whom thou ever longest all thy days. 14.270. So spake she, and Sleep waxed glad, and made answer saying:Come now, swear to me by the inviolable water of Styx, and with one hand lay thou hold of the bounteous earth, and with the other of the shimmering sea, that one and all they may be witnesses betwixt us twain, even the gods that are below with Cronos, 14.275. that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. 14.280. But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land, 14.285. and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir, 14.290. in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about, 14.295. even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount. 14.300. Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, 14.304. Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, ' "14.305. ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " "14.309. ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " '14.310. lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.314. lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. Then in answer spake to her Zeus, the cloud-gatherer.Hera, thither mayest thou go even hereafter. But for us twain, come, let us take our joy couched together in love; 14.315. for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.320. who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.325. and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him: 14.330. Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? 14.334. Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? ' "14.335. Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. " "14.339. Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. " '14.340. Thither let us go and lay us down, since the couch is thy desire. Then in answer to her spake Zeus, the cloud-gatherer:Hera, fear thou not that any god or man shall behold the thing, with such a cloud shall I enfold thee withal, a cloud of gold. Therethrough might not even Helios discern us twain, 14.345. albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground. 14.350. Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew.
24.28. And the thing was pleasing unto all the rest, yet not unto Hera or Poseidon or the flashing-eyed maiden, but they continued even as when at the first sacred Ilios became hateful in their eyes and Priam and his folk, by reason of the sin of Alexander, for that he put reproach upon those goddesses when they came to his steading, 24.30. and gave precedence to her who furthered his fatal lustfulness. But when at length the twelfth morn thereafter was come, then among the immortals spake Phoebus Apollo:Cruel are ye, O ye gods, and workers of bane. Hath Hector then never burned for you thighs of bulls and goats without blemish? ' ". None
|7. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Eros, • eros
Found in books: Bowie (2021) 64; Faraone (1999) 44
|8. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Eros • eros (sexual desire), womens
Found in books: Hubbard (2014) 325; Pachoumi (2017) 155
|9. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Eros • Eros/eros • eros • hope, and eros
Found in books: Kazantzidis and Spatharas (2018) 18; Lipka (2021) 76; Spatharas (2019) 54; Thorsen et al. (2021) 24
|10. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Eros • Eros,
Found in books: Bowie (2021) 299; Bremmer (2008) 8
|11. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eros, • Eros/eros
Found in books: Bowie (2021) 112, 706, 719; Thorsen et al. (2021) 209
|12. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eros
Found in books: Bremmer (2008) 16; Álvarez (2019) 68
|13. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eros • eros • eros (sexual desire), womens • eros, • hope, and eros
Found in books: Edmonds (2019) 104; Faraone (1999) 7; Hubbard (2014) 360; Kazantzidis and Spatharas (2018) 46, 47, 48; Spatharas (2019) 4; Steiner (2001) 245
|14. Euripides, Bacchae, 219, 222-232, 235-236, 314-318 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • eros (sexual desire), of gods • eros (sexual desire), womens • eros, Bacchants, obsession of Pentheus with sexual impropriety of • excess (see also luxury and eros”)
Found in books: Fabre-Serris et al (2021) 33; Hubbard (2014) 220, 361; Pucci (2016) 159, 160, 161
219. ὄρεσι θοάζειν, τὸν νεωστὶ δαίμονα'
222. κρατῆρας, ἄλλην δʼ ἄλλοσʼ εἰς ἐρημίαν 223. πτώσσουσαν εὐναῖς ἀρσένων ὑπηρετεῖν, 224. πρόφασιν μὲν ὡς δὴ μαινάδας θυοσκόους, 225. τὴν δʼ Ἀφροδίτην πρόσθʼ ἄγειν τοῦ Βακχίου. 226. 227. σῴζουσι πανδήμοισι πρόσπολοι στέγαις· 228. ὅσαι δʼ ἄπεισιν, ἐξ ὄρους θηράσομαι, 229. Ἰνώ τʼ Ἀγαύην θʼ, ἥ μʼ ἔτικτʼ Ἐχίονι, 230. Ἀκταίονός τε μητέρʼ, Αὐτονόην λέγω. 231. καὶ σφᾶς σιδηραῖς ἁρμόσας ἐν ἄρκυσιν 232. παύσω κακούργου τῆσδε βακχείας τάχα.
235. ξανθοῖσι βοστρύχοισιν εὐοσμῶν κόμην, 236. οἰνῶπας ὄσσοις χάριτας Ἀφροδίτης ἔχων, 315. γυναῖκας ἐς τὴν Κύπριν, ἀλλʼ ἐν τῇ φύσει 316. τὸ σωφρονεῖν ἔνεστιν εἰς τὰ πάντʼ ἀεί 317. τοῦτο σκοπεῖν χρή· καὶ γὰρ ἐν βακχεύμασιν 318. οὖσʼ ἥ γε σώφρων οὐ διαφθαρήσεται. '. None
|219. I happened to be at a distance from this land, when I heard of strange evils throughout this city, that the women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with dance'|
222. this new deity Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that they each creep off different ways into secrecy to serve the beds of men, on the pretext that they are Maenads worshipping; 225. but they consider Aphrodite before Bacchus.As many of them as I have caught, servants keep in the public strongholds with their hands bound, and as many as are absent I will hunt from the mountains, I mean Ino and Agave, who bore me to Echion, and 230. Autonoe, the mother of Actaeon. And having bound them in iron fetters, I will soon stop them from this ill-working revelry. And they say that some stranger has come, a sorcerer, a conjuror from the Lydian land,
235. fragrant in hair with golden curls, having in his eyes the wine-dark graces of Aphrodite. He is with the young girls day and night, alluring them with joyful mysteries. If I catch him within this house,
314. do not boast that sovereignty has power among men, nor, even if you think so, and your mind is diseased, believe that you are being at all wise. Receive the god into your land, pour libations to him, celebrate the Bacchic rites, and garland your head.Dionysus will not compel women 315. to be modest in regard to Aphrodite, but in nature modesty dwells always you must look for that. For she who is modest will not be corrupted in Bacchic revelry. Do you see? You rejoice whenever many people are at your gates, '. None
|15. Euripides, Hippolytus, 29-33, 38-40, 181-185, 373-430, 516, 525-534, 541-542, 725-727 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eros • enlightenment, eros and • eros • eros (sexual desire), womens • eros as a disease • eros, Hermiones downfall in Andromache and • eros, confession of Phaedra in Hippolytus on • eros, human responsibility for • eros, isolation/otherness and • eros, language and • eros, lewd gaze of the eye and • eros, lewd women condemned by Phaedra in Hippolytus • eros, self, dispossession of • eros, self-immolation of Evadne in Suppliant Women and • eros, sophia and • hope, and eros • language, eros and • sophia, wisdom eros and
Found in books: Faraone (1999) 7, 49; Hubbard (2014) 359, 361; Kazantzidis and Spatharas (2018) 115; Kirichenko (2022) 113; Pucci (2016) 43, 50, 51, 52, 53, 54, 55, 56, 57, 61, 62, 67; Spatharas (2019) 54; Stephens and Winkler (1995) 178
29. καὶ πρὶν μὲν ἐλθεῖν τήνδε γῆν Τροζηνίαν,' "30. πέτραν παρ' αὐτὴν Παλλάδος, κατόψιον" '31. γῆς τῆσδε ναὸν Κύπριδος ἐγκαθίσατο,' "32. ἐρῶς' ἔρωτ' ἔκδημον, ̔Ιππολύτῳ δ' ἔπι" '33. τὸ λοιπὸν ὀνομάσουσιν ἱδρῦσθαι θεάν.' "
38. ἐνταῦθα δὴ στένουσα κἀκπεπληγμένη' "39. κέντροις ἔρωτος ἡ τάλαιν' ἀπόλλυται" '40. σιγῇ, ξύνοιδε δ' οὔτις οἰκετῶν νόσον." "
181. δεῦρο γὰρ ἐλθεῖν πᾶν ἔπος ἦν σοι,'182. τάχα δ' ἐς θαλάμους σπεύσεις τὸ πάλιν." '183. ταχὺ γὰρ σφάλλῃ κοὐδενὶ χαίρεις,' "184. οὐδέ ς' ἀρέσκει τὸ παρόν, τὸ δ' ἀπὸν" '185. φίλτερον ἡγῇ.
373. Τροζήνιαι γυναῖκες, αἳ τόδ' ἔσχατον" '374. οἰκεῖτε χώρας Πελοπίας προνώπιον,' "375. ἤδη ποτ' ἄλλως νυκτὸς ἐν μακρῷ χρόνῳ" "376. θνητῶν ἐφρόντις' ᾗ διέφθαρται βίος." '377. καί μοι δοκοῦσιν οὐ κατὰ γνώμης φύσιν' "378. πράσσειν κάκιον: ἔστι γὰρ τό γ' εὖ φρονεῖν" "379. πολλοῖσιν: ἀλλὰ τῇδ' ἀθρητέον τόδε:" '
380. τὰ χρήστ' ἐπιστάμεσθα καὶ γιγνώσκομεν," "
381. οὐκ ἐκπονοῦμεν δ', οἱ μὲν ἀργίας ὕπο," "
382. οἱ δ' ἡδονὴν προθέντες ἀντὶ τοῦ καλοῦ" "
383. ἄλλην τιν'. εἰσὶ δ' ἡδοναὶ πολλαὶ βίου," '
384. μακραί τε λέσχαι καὶ σχολή, τερπνὸν κακόν,' "
385. αἰδώς τε. δισσαὶ δ' εἰσίν, ἡ μὲν οὐ κακή," "
386. ἡ δ' ἄχθος οἴκων. εἰ δ' ὁ καιρὸς ἦν σαφής," "
387. οὐκ ἂν δύ' ἤστην ταὔτ' ἔχοντε γράμματα." "
388. ταῦτ' οὖν ἐπειδὴ τυγχάνω προγνοῦς' ἐγώ," "
389. οὐκ ἔσθ' ὁποίῳ φαρμάκῳ διαφθερεῖν" "390. ἔμελλον, ὥστε τοὔμπαλιν πεσεῖν φρενῶν. 391. λέξω δὲ καί σοι τῆς ἐμῆς γνώμης ὁδόν.' "392. ἐπεί μ' ἔρως ἔτρωσεν, ἐσκόπουν ὅπως" "393. κάλλιστ' ἐνέγκαιμ' αὐτόν. ἠρξάμην μὲν οὖν" '394. ἐκ τοῦδε, σιγᾶν τήνδε καὶ κρύπτειν νόσον. 395. γλώσσῃ γὰρ οὐδὲν πιστόν, ἣ θυραῖα μὲν' "396. φρονήματ' ἀνδρῶν νουθετεῖν ἐπίσταται," "397. αὐτὴ δ' ὑφ' αὑτῆς πλεῖστα κέκτηται κακά." '398. τὸ δεύτερον δὲ τὴν ἄνοιαν εὖ φέρειν 399. τῷ σωφρονεῖν νικῶσα προυνοησάμην.' "400. τρίτον δ', ἐπειδὴ τοισίδ' οὐκ ἐξήνυτον" '401. Κύπριν κρατῆσαι, κατθανεῖν ἔδοξέ μοι, 402. κράτιστον — οὐδεὶς ἀντερεῖ — βουλευμάτων. 403. ἐμοὶ γὰρ εἴη μήτε λανθάνειν καλὰ' "404. μήτ' αἰσχρὰ δρώσῃ μάρτυρας πολλοὺς ἔχειν." "405. τὸ δ' ἔργον ᾔδη τὴν νόσον τε δυσκλεᾶ," "406. γυνή τε πρὸς τοῖσδ' οὖς' ἐγίγνωσκον καλῶς," '407. μίσημα πᾶσιν. ὡς ὄλοιτο παγκάκως' "408. ἥτις πρὸς ἄνδρας ἤρξατ' αἰσχύνειν λέχη" '409. πρώτη θυραίους. ἐκ δὲ γενναίων δόμων' "410. τόδ' ἦρξε θηλείαισι γίγνεσθαι κακόν:" '411. ὅταν γὰρ αἰσχρὰ τοῖσιν ἐσθλοῖσιν δοκῇ,' "412. ἦ κάρτα δόξει τοῖς κακοῖς γ' εἶναι καλά." '413. μισῶ δὲ καὶ τὰς σώφρονας μὲν ἐν λόγοις, 414. λάθρᾳ δὲ τόλμας οὐ καλὰς κεκτημένας:' "415. αἳ πῶς ποτ', ὦ δέσποινα ποντία Κύπρι," '416. βλέπουσιν ἐς πρόσωπα τῶν ξυνευνετῶν 417. οὐδὲ σκότον φρίσσουσι τὸν ξυνεργάτην' "418. τέραμνά τ' οἴκων μή ποτε φθογγὴν ἀφῇ;" "419. ἡμᾶς γὰρ αὐτὸ τοῦτ' ἀποκτείνει, φίλαι," "420. ὡς μήποτ' ἄνδρα τὸν ἐμὸν αἰσχύνας' ἁλῶ," "421. μὴ παῖδας οὓς ἔτικτον: ἀλλ' ἐλεύθεροι" '422. παρρησίᾳ θάλλοντες οἰκοῖεν πόλιν' "423. κλεινῶν ̓Αθηνῶν, μητρὸς οὕνεκ' εὐκλεεῖς." '424. δουλοῖ γὰρ ἄνδρα, κἂν θρασύσπλαγχνός τις ᾖ, 425. ὅταν ξυνειδῇ μητρὸς ἢ πατρὸς κακά.' "426. μόνον δὲ τοῦτό φας' ἁμιλλᾶσθαι βίῳ," '427. γνώμην δικαίαν κἀγαθήν ὅτῳ παρῇ.' "428. κακοὺς δὲ θνητῶν ἐξέφην' ὅταν τύχῃ," '4
29. προθεὶς κάτοπτρον ὥστε παρθένῳ νέᾳ,' "430. χρόνος: παρ' οἷσι μήποτ' ὀφθείην ἐγώ." '
516. πότερα δὲ χριστὸν ἢ ποτὸν τὸ φάρμακον;' "
525. ̓́Ερως ̓́Ερως, ὁ κατ' ὀμμάτων" '526. στάζων πόθον, εἰσάγων γλυκεῖαν 527. ψυχᾷ χάριν οὓς ἐπιστρατεύσῃ, 528. μή μοί ποτε σὺν κακῷ φανείης' "5
29. μηδ' ἄρρυθμος ἔλθοις." "530. οὔτε γὰρ πυρὸς οὔτ' ἄστρων ὑπέρτερον βέλος," '531. οἷον τὸ τᾶς ̓Αφροδίτας ἵησιν ἐκ χερῶν 532. ̓́Ερως ὁ Διὸς παῖς.' '
541. πέρθοντα καὶ διὰ πάσας ἱέντα συμφορᾶς 542. θνατοὺς ὅταν ἔλθῃ.' "
725. ἐγὼ δὲ Κύπριν, ἥπερ ἐξόλλυσί με,' "
725. καὶ σύ γ' εὖ με νουθέτει." '726. ψυχῆς ἀπαλλαχθεῖσα τῇδ' ἐν ἡμέρᾳ" "727. τέρψω: πικροῦ δ' ἔρωτος ἡσσηθήσομαι." '". None
|29. to witness the solemn mystic rites and be initiated therein in Pandion’s land, i.e. Attica. Phaedra, his father’s noble wife, caught sight of him, and by my designs she found her heart was seized with wild desire. 30. a temple did she rear to Cypris hard by the rock of Pallas where it o’erlooks this country, for love of the youth in another land; and to win his love in days to come she called after his name the temple she had founded for the goddess. |
38. flying the pollution of the blood of Pallas’ Descendants of Pandion, king of Cecropia, slain by Theseus to obtain the kingdom. sons, and with his wife sailed to this shore, content to suffer exile for a year, then began the wretched wife to pine away in silence, moaning ’neath love’s cruel scourge, 40. and none of her servants knows what ails her. But this passion of hers must not fail thus. No, I will discover the matter to Theseus, and all shall be laid bare. Then will the father slay his child, my bitter foe, by curses,
181. without the palace; for all thy talk was of coming hither, but soon back to thy chamber wilt thou hurry. Disappointment follows fast with thee, thou hast no joy in aught for long; the present has no power to please; on something absent'182. without the palace; for all thy talk was of coming hither, but soon back to thy chamber wilt thou hurry. Disappointment follows fast with thee, thou hast no joy in aught for long; the present has no power to please; on something absent 185. next thy heart is set. Better be sick than tend the sick; the first is but a single ill, the last unites mental grief with manual toil. Man’s whole life is full of anguish;
373. Ladies of Troezen, who dwell here upon the frontier edge of Pelops’ land, 375. oft ere now in heedless mood through the long hours of night have I wondered why man’s life is spoiled; and it seems to me their evil case is not due to any natural fault of judgment, for there be many dowered with sense, but we must view the matter in this light;
380. by teaching and experience we learn the right but neglect it in practice, some from sloth, others from preferring pleasure of some kind or other to duty. Now life has many pleasures, protracted talk, and leisure, that seductive evil;
385. likewise there is shame which is of two kinds, one a noble quality, the other a curse to families; but if for each its proper time were clearly known, these twain could not have had the selfsame letters to denote them. 390. and make me think the contrary. And I will tell thee too the way my judgment went. When love wounded me, I bethought me how I best might bear the smart. So from that day forth I began to hide in silence what I suffered. 395. For I put no faith in counsellors, who know well to lecture others for presumption, yet themselves have countless troubles of their own. Next I did devise noble endurance of these wanton thoughts, striving by continence for victory. 400. And last when I could not succeed in mastering love hereby, methought it best to die; and none can gainsay my purpose. For fain I would my virtue should to all appear, my shame have few to witness it. 405. I knew my sickly passion now; to yield to it I saw how infamous; and more, I learnt to know so well that I was but a woman, a thing the world detests. Curses, hideous curses on that wife, who first did shame her marriage-vow for lovers other than her lord! ’Twas from noble familie 410. this curse began to spread among our sex. For when the noble countece disgrace, poor folk of course will think that it is right. Those too I hate who make profession of purity, though in secret reckless sinners. 415. How can these, queen Cypris, ocean’s child, e’er look their husbands in the face? do they never feel one guilty thrill that their accomplice, night, or the chambers of their house will find a voice and speak? 419. This it is that calls on me to die, kind friends, 420. that so I may ne’er be found to have disgraced my lord, or the children I have born; no! may they grow up and dwell in glorious Athens, free to speak and act, heirs to such fair fame as a mother can bequeath. For to know that father or mother have sinned doth turn 425. the stoutest heart to slavishness. This alone, men say, can stand the buffets of life’s battle, a just and virtuous soul in whomsoever found. For time unmasks the villain sooner or later, holding up to them a mirror as to some blooming maid. 430. ’Mongst such may I be never seen! Choru
516. Is thy drug a salve or potion? Nurse
525. O Love, Love, that from the eyes diffusest soft desire, bringing on the souls of those, whom thou dost camp against, sweet grace, O never in evil mood appear to me, nor out of time and tune approach! 530. Nor fire nor meteor hurls a mightier bolt than Aphrodite’s shaft shot by the hands of Love, the child of Zeus. Choru
541. weetest bower,—worship not him who, when he comes, lays waste and marks his path to mortal hearts by wide-spread woe. Choru
725. For this very day shall I gladden Cypris, my destroyer, by yielding up my life, and shall own myself vanquished by cruel love. Yet shall my dying be another’s curse, that he may learn not to exult at my misfortunes; '. None
|16. Euripides, Trojan Women, 987-997 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite, as eros itself • Aphrodite, eros deriving from • eros • eros, Aphrodite as origin of • eros, debate between Hecuba and Helen in Troades on • eros, human responsibility for • eros, imagination and • eros, lewd gaze of the eye and • eros, sophia and • eros, violent power of • luxury (see also excess”), and eros • sophia, wisdom eros and
Found in books: Fabre-Serris et al (2021) 158; Pucci (2016) 39, 40, 42, 44, 47, 48; Spatharas (2019) 56
987. ἦν οὑμὸς υἱὸς κάλλος ἐκπρεπέστατος,'988. ὁ σὸς δ' ἰδών νιν νοῦς ἐποιήθη Κύπρις:" "989. τὰ μῶρα γὰρ πάντ' ἐστὶν ̓Αφροδίτη βροτοῖς," "990. καὶ τοὔνομ' ὀρθῶς ἀφροσύνης ἄρχει θεᾶς." '991. ὃν εἰσιδοῦσα βαρβάροις ἐσθήμασι 992. χρυσῷ τε λαμπρὸν ἐξεμαργώθης φρένας.' "993. ἐν μὲν γὰρ ̓́Αργει μίκρ' ἔχους' ἀνεστρέφου," "994. Σπάρτης δ' ἀπαλλαχθεῖσα τὴν Φρυγῶν πόλιν" '995. χρυσῷ ῥέουσαν ἤλπισας κατακλύσειν' "996. δαπάναισιν: οὐδ' ἦν ἱκανά σοι τὰ Μενέλεω" '997. μέλαθρα ταῖς σαῖς ἐγκαθυβρίζειν τρυφαῖς. ". None
|987. No! my son was exceedingly handsome, and when you saw him your mind straight became your Aphrodite; for every folly that men commit, they lay upon this goddess,'988. No! my son was exceedingly handsome, and when you saw him your mind straight became your Aphrodite; for every folly that men commit, they lay upon this goddess, 990. and rightly does her name It is almost impossible to reproduce the play on words in Ἀφροδίτη and ἀφροσύνη ; perhaps the nearest approach would be sensuality and senseless. begin the word for senselessness ; so when you caught sight of him in gorgeous foreign clothes, ablaze with gold, your senses utterly forsook you. Yes, for in Argos you had moved in simple state, but, once free of Sparta , 995. it was your hope to deluge by your lavish outlay Phrygia ’s town, that flowed with gold; nor was the palace of Menelaus rich enough for your luxury to riot in. '. None|
|17. Herodotus, Histories, 1.105, 1.135, 1.199 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Acropolis, Athens, votive plaque of Aphrodite with Eros and Himeros • Eros • eros (sexual desire), of barbarians • excess (see also luxury and eros”) • votives, plaque of Aphrodite with Eros and Himeros, Acropolis, Athens
Found in books: Fabre-Serris et al (2021) 31; Hubbard (2014) 405, 406; Simon (2021) 255, 272; Álvarez (2019) 145
1.105. ἐνθεῦτεν δὲ ἤισαν ἐπʼ Αἴγυπτον. καὶ ἐπείτε ἐγένοντο ἐν τῇ Παλαιστίνῃ Συρίῃ, Ψαμμήτιχος σφέας Αἰγύπτου βασιλεὺς ἀντιάσας δώροισί τε καὶ λιτῇσι ἀποτράπει τὸ προσωτέρω μὴ πορεύεσθαι. οἳ δὲ ἐπείτε ἀναχωρέοντες ὀπίσω ἐγένοντο τῆς Συρίης ἐν Ἀσκάλωνι πόλι, τῶν πλεόνων Σκυθέων παρεξελθόντων ἀσινέων, ὀλίγοι τινὲς αὐτῶν ὑπολειφθέντες ἐσύλησαν τῆς οὐρανίης Ἀφροδίτης τὸ ἱρόν. ἔστι δὲ τοῦτο τὸ ἱρόν, ὡς ἐγὼ πυνθανόμενος εὑρίσκω, πάντων ἀρχαιότατον ἱρῶν ὅσα ταύτης τῆς θεοῦ· καὶ γὰρ τὸ ἐν Κύπρῳ ἱρὸν ἐνθεῦτεν ἐγένετο, ὡς αὐτοὶ Κύπριοι λέγουσι, καὶ τὸ ἐν Κυθήροισι Φοίνικές εἰσὶ οἱ ἱδρυσάμενοι ἐκ ταύτης τῆς Συρίης ἐόντες. τοῖσι δὲ τῶν Σκυθέων συλήσασι τὸ ἱρὸν τὸ ἐν Ἀσκάλωνι καὶ τοῖσι τούτων αἰεὶ ἐκγόνοισι ἐνέσκηψε ὁ θεὸς θήλεαν νοῦσον· ὥστε ἅμα λέγουσί τε οἱ Σκύθαι διὰ τοῦτο σφέας νοσέειν, καὶ ὁρᾶν παρʼ ἑωυτοῖσι τοὺς ἀπικνεομένους ἐς τὴν Σκυθικὴν χώρην ὡς διακέαται τοὺς καλέουσι Ἐνάρεας οἱ Σκύθαι.
1.135. ξεινικὰ δὲ νόμαια Πέρσαι προσίενται ἀνδρῶν μάλιστα. καὶ γὰρ δὴ τὴν Μηδικὴν ἐσθῆτα νομίσαντες τῆς ἑωυτῶν εἶναι καλλίω φορέουσι, καὶ ἐς τοὺς πολέμους τοὺς Αἰγυπτίους θώρηκας· καὶ εὐπαθείας τε παντοδαπὰς πυνθανόμενοι ἐπιτηδεύουσι, καὶ δὴ καὶ ἀπʼ Ἑλλήνων μαθόντες παισὶ μίσγονται. γαμέουσι δὲ ἕκαστος αὐτῶν πολλὰς μὲν κουριδίας γυναῖκας, πολλῷ δʼ ἔτι πλεῦνας παλλακὰς κτῶνται.
1.199. 1 ὁ δὲ δὴ αἴσχιστος τῶν νόμων ἐστὶ τοῖσι Βαβυλωνίοισι ὅδε· δεῖ πᾶσαν γυναῖκα ἐπιχωρίην ἱζομένην ἐς ἱρὸν Ἀφροδίτης ἅπαξ ἐν τῇ ζόῃ μιχθῆναι ἀνδρὶ ξείνῳ. πολλαὶ δὲ καὶ οὐκ ἀξιούμεναι ἀναμίσγεσθαι τῇσι ἄλλῃσι, οἷα πλούτῳ ὑπερφρονέουσαι, ἐπὶ ζευγέων ἐν καμάρῃσι ἐλάσασαι πρὸς τὸ ἱρὸν ἑστᾶσι· θεραπηίη δέ σφι ὄπισθε ἕπεται πολλή. αἱ δὲ πλεῦνες ποιεῦσι ὧδε· ἐν τεμένεϊ Ἀφροδίτης κατέαται στέφανον περὶ τῇσι κεφαλῇσι ἔχουσαι θώμιγγος πολλαὶ γυναῖκες· αἳ μὲν γὰρ προσέρχονται, αἳ δὲ ἀπέρχονται. σχοινοτενέες δὲ διέξοδοι πάντα τρόπον ὁδῶν ἔχουσι διὰ τῶν γυναικῶν, διʼ ὧν οἱ ξεῖνοι διεξιόντες ἐκλέγονται· ἔνθα ἐπεὰν ἵζηται γυνή, οὐ πρότερον ἀπαλλάσσεται ἐς τὰ οἰκία ἤ τίς οἱ ξείνων ἀργύριον ἐμβαλὼν ἐς τὰ γούνατα μιχθῇ ἔξω τοῦ ἱροῦ· ἐμβαλόντα δὲ δεῖ εἰπεῖν τοσόνδε· “ἐπικαλέω τοι τὴν θεὸν Μύλιττα.” Μύλιττα δὲ καλέουσι τὴν Ἀφροδίτην Ἀσσύριοι. τὸ δὲ ἀργύριον μέγαθος ἐστὶ ὅσον ὦν· οὐ γὰρ μὴ ἀπώσηται· οὐ γάρ οἱ θέμις ἐστί· γίνεται γὰρ ἱρὸν τοῦτο τὸ ἀργύριον. τῷ δὲ πρώτῳ ἐμβαλόντι ἕπεται οὐδὲ ἀποδοκιμᾷ οὐδένα. ἐπεὰν δὲ μιχθῇ, ἀποσιωσαμένη τῇ θεῷ ἀπαλλάσσεται ἐς τὰ οἰκία, καὶ τὠπὸ τούτου οὐκ οὕτω μέγα τί οἱ δώσεις ὥς μιν λάμψεαι. ὅσσαι μέν νυν εἴδεός τε ἐπαμμέναι εἰσὶ καὶ μεγάθεος, ταχὺ ἀπαλλάσσονται, ὅσαι δὲ ἄμορφοι αὐτέων εἰσί, χρόνον πολλὸν προσμένουσι οὐ δυνάμεναι τὸν νόμον ἐκπλῆσαι· καὶ γὰρ τριέτεα καὶ τετραέτεα μετεξέτεραι χρόνον μένουσι. ἐνιαχῇ δὲ καὶ τῆς Κύπρου ἐστὶ παραπλήσιος τούτῳ νόμος.''. None
|1.105. From there they marched against Egypt : and when they were in the part of Syria called Palestine, Psammetichus king of Egypt met them and persuaded them with gifts and prayers to come no further. ,So they turned back, and when they came on their way to the city of Ascalon in Syria, most of the Scythians passed by and did no harm, but a few remained behind and plundered the temple of Heavenly Aphrodite. ,This temple, I discover from making inquiry, is the oldest of all the temples of the goddess, for the temple in Cyprus was founded from it, as the Cyprians themselves say; and the temple on Cythera was founded by Phoenicians from this same land of Syria . ,But the Scythians who pillaged the temple, and all their descendants after them, were afflicted by the goddess with the “female” sickness: and so the Scythians say that they are afflicted as a consequence of this and also that those who visit Scythian territory see among them the condition of those whom the Scythians call “Hermaphrodites”. |
1.135. But the Persians more than all men welcome foreign customs. They wear the Median dress, thinking it more beautiful than their own, and the Egyptian cuirass in war. Their luxurious practices are of all kinds, and all borrowed: the Greeks taught them pederasty. Every Persian marries many lawful wives, and keeps still more concubines.
1.199. The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. ,But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. ,Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). ,It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. ,So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus . ''. None
|18. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eros • Eros (personified)
Found in books: Harte (2017) 109; Stephens and Winkler (1995) 178
513a. αὑτὸν τῇ πολιτείᾳ ταύτῃ ἐν ᾗ ἂν οἰκῇ, καὶ νῦν δὲ ἄρα δεῖ σὲ ὡς ὁμοιότατον γίγνεσθαι τῷ δήμῳ τῷ Ἀθηναίων, εἰ μέλλεις τούτῳ προσφιλὴς εἶναι καὶ μέγα δύνασθαι ἐν τῇ πόλει· τοῦθʼ ὅρα εἰ σοὶ λυσιτελεῖ καὶ ἐμοί, ὅπως μή, ὦ δαιμόνιε, πεισόμεθα ὅπερ φασὶ τὰς τὴν σελήνην καθαιρούσας, τὰς Θετταλίδας· σὺν τοῖς φιλτάτοις ἡ αἵρεσις ἡμῖν ἔσται ταύτης τῆς δυνάμεως τῆς ἐν τῇ πόλει. εἰ δέ σοι οἴει ὁντινοῦν ἀνθρώπων παραδώσειν τέχνην τινὰ τοιαύτην, ἥτις''. None
|513a. and so therefore now, whether it is your duty to make yourself as like as possible to the Athenian people, if you intend to win its affection and have great influence in the city: see if this is to your advantage and mine, so that we may not suffer, my distinguished friend, the fate that they say befalls the creatures who would draw down the moon—the hags of Thessaly; that our choice of this power in the city may not cost us all that we hold most dear. But if you suppose that anyone in the world can transmit to you such an art as will cause you''. None|
|19. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eros
Found in books: Mikalson (2010) 31; Schultz and Wilberding (2022) 177
252c. τὸν δʼ ἤτοι θνητοὶ μὲν ἔρωτα καλοῦσι ποτηνόν, ἀθάνατοι δὲ Πτέρωτα, διὰ πτεροφύτορʼ ἀνάγκην. Homeridae τούτοις δὴ ἔξεστι μὲν πείθεσθαι, ἔξεστιν δὲ μή· ὅμως δὲ ἥ γε αἰτία καὶ τὸ πάθος τῶν ἐρώντων τοῦτο ἐκεῖνο τυγχάνει ὄν.''. None
|252c. Mortals call him winged Love, but the immortals call him The winged One, because he must needs grow wings. You may believe this, or not; but the condition of lovers and the cause of it are just as I have said. Now he who is a follower of Zeus, when seized by love can bear a heavier burden of the winged god; but those who are servants of Ares and followed in his train, when they have been seized by Love and think they have been wronged in any way by the beloved, become murderous and are ready to sacrifice themselves and the beloved.''. None|
|20. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eros • Eros (god) • Eros (god), agency of, in novels • Eros (personified) • Plato, myth of Eros • eros • eros, • eros, confession of Phaedra in Hippolytus on • eros, in Plato’s Symp. • eros, language and • language, eros and • love (eros)
Found in books: Dillon and Timotin (2015) 127; Edmonds (2019) 323; Eidinow and Kindt (2015) 418, 419; Harte (2017) 108, 114, 117, 119, 120; Kneebone (2020) 74, 189; Mikalson (2010) 24, 164, 184, 244; Pinheiro et al (2012a) 96; Pinheiro et al (2015) 112; Pucci (2016) 59; Schultz and Wilberding (2022) 47, 173, 182; Simon (2021) 276; Steiner (2001) 202, 203
180d. ὁποῖον δεῖ ἐπαινεῖν. ἐγὼ οὖν πειράσομαι τοῦτο ἐπανορθώσασθαι, πρῶτον μὲν ἔρωτα φράσαι ὃν δεῖ ἐπαινεῖν, ἔπειτα ἐπαινέσαι ἀξίως τοῦ θεοῦ. πάντες γὰρ ἴσμεν ὅτι οὐκ ἔστιν ἄνευ Ἔρωτος Ἀφροδίτη. μιᾶς μὲν οὖν οὔσης εἷς ἂν ἦν Ἔρως· ἐπεὶ δὲ δὴ δύο ἐστόν, δύο ἀνάγκη καὶ Ἔρωτε εἶναι. πῶς δʼ οὐ δύο τὼ θεά; ἡ μέν γέ που πρεσβυτέρα καὶ ἀμήτωρ Οὐρανοῦ θυγάτηρ, ἣν δὴ καὶ Οὐρανίαν ἐπονομάζομεν· ἡ δὲ νεωτέρα Διὸς καὶ Διώνης,' 188b. οἵ τε γὰρ λοιμοὶ φιλοῦσι γίγνεσθαι ἐκ τῶν τοιούτων καὶ ἄλλα ἀνόμοια πολλὰ νοσήματα καὶ τοῖς θηρίοις καὶ τοῖς φυτοῖς· καὶ γὰρ πάχναι καὶ χάλαζαι καὶ ἐρυσῖβαι ἐκ πλεονεξίας καὶ ἀκοσμίας περὶ ἄλληλα τῶν τοιούτων γίγνεται ἐρωτικῶν, ὧν ἐπιστήμη περὶ ἄστρων τε φορὰς καὶ ἐνιαυτῶν ὥρας ἀστρονομία καλεῖται. ἔτι τοίνυν καὶ αἱ θυσίαι πᾶσαι καὶ οἷς μαντικὴ ἐπιστατεῖ—ταῦτα δʼ ἐστὶν ἡ περὶ θεούς τε 188c. καὶ ἀνθρώπους πρὸς ἀλλήλους κοινωνία—οὐ περὶ ἄλλο τί ἐστιν ἢ περὶ Ἔρωτος φυλακήν τε καὶ ἴασιν. πᾶσα γὰρ ἀσέβεια φιλεῖ γίγνεσθαι ἐὰν μή τις τῷ κοσμίῳ Ἔρωτι χαρίζηται μηδὲ τιμᾷ τε αὐτὸν καὶ πρεσβεύῃ ἐν παντὶ ἔργῳ, ἀλλὰ τὸν ἕτερον, καὶ περὶ γονέας καὶ ζῶντας καὶ τετελευτηκότας καὶ περὶ θεούς· ἃ δὴ προστέτακται τῇ μαντικῇ ἐπισκοπεῖν τοὺς ἐρῶντας καὶ ἰατρεύειν, καὶ ἔστιν αὖ ἡ 188d. μαντικὴ φιλίας θεῶν καὶ ἀνθρώπων δημιουργὸς τῷ ἐπίστασθαι τὰ κατὰ ἀνθρώπους ἐρωτικά, ὅσα τείνει πρὸς θέμιν καὶ εὐσέβειαν. 192d. δήλη ἐστίν, ὃ οὐ δύναται εἰπεῖν, ἀλλὰ μαντεύεται ὃ βούλεται, καὶ αἰνίττεται. καὶ εἰ αὐτοῖς ἐν τῷ αὐτῷ κατακειμένοις ἐπιστὰς ὁ Ἥφαιστος, ἔχων τὰ ὄργανα, ἔροιτο· τί ἔσθʼ ὃ βούλεσθε, ὦ ἄνθρωποι, ὑμῖν παρʼ ἀλλήλων γενέσθαι; καὶ εἰ ἀποροῦντας αὐτοὺς πάλιν ἔροιτο· ἆρά γε τοῦδε ἐπιθυμεῖτε, ἐν τῷ αὐτῷ γενέσθαι ὅτι μάλιστα ἀλλήλοις, ὥστε καὶ νύκτα καὶ ἡμέραν μὴ ἀπολείπεσθαι ἀλλήλων; εἰ γὰρ τούτου ἐπιθυμεῖτε, θέλω ὑμᾶς συντῆξαι καὶ 203a. καὶ τὰς ἐπῳδὰς καὶ τὴν μαντείαν πᾶσαν καὶ γοητείαν. θεὸς δὲ ἀνθρώπῳ οὐ μείγνυται, ἀλλὰ διὰ τούτου πᾶσά ἐστιν ἡ ὁμιλία καὶ ἡ διάλεκτος θεοῖς πρὸς ἀνθρώπους, καὶ ἐγρηγορόσι καὶ καθεύδουσι· καὶ ὁ μὲν περὶ τὰ τοιαῦτα σοφὸς δαιμόνιος ἀνήρ, ὁ δὲ ἄλλο τι σοφὸς ὢν ἢ περὶ τέχνας ἢ χειρουργίας τινὰς βάναυσος. οὗτοι δὴ οἱ δαίμονες πολλοὶ καὶ παντοδαποί εἰσιν, εἷς δὲ τούτων ἐστὶ καὶ ὁ Ἔρως. 203c. τε παρʼ αὐτῷ καὶ ἐκύησε τὸν ἔρωτα. διὸ δὴ καὶ τῆς Ἀφροδίτης ἀκόλουθος καὶ θεράπων γέγονεν ὁ Ἔρως, γεννηθεὶς ἐν τοῖς ἐκείνης γενεθλίοις, καὶ ἅμα φύσει ἐραστὴς ὢν περὶ τὸ καλὸν καὶ τῆς Ἀφροδίτης καλῆς οὔσης. ἅτε οὖν Πόρου καὶ Πενίας ὑὸς ὢν ὁ Ἔρως ἐν τοιαύτῃ τύχῃ καθέστηκεν. πρῶτον μὲν πένης ἀεί ἐστι, καὶ πολλοῦ δεῖ ἁπαλός τε καὶ καλός, οἷον οἱ πολλοὶ οἴονται, ἀλλὰ σκληρὸς 210e. τοιοῦδε. πειρῶ δέ μοι, ἔφη, τὸν νοῦν προσέχειν ὡς οἷόν τε μάλιστα. ὃς γὰρ ἂν μέχρι ἐνταῦθα πρὸς τὰ ἐρωτικὰ παιδαγωγηθῇ, θεώμενος ἐφεξῆς τε καὶ ὀρθῶς τὰ καλά, πρὸς τέλος ἤδη ἰὼν τῶν ἐρωτικῶν ἐξαίφνης κατόψεταί τι θαυμαστὸν τὴν φύσιν καλόν, τοῦτο ἐκεῖνο, ὦ Σώκρατες, οὗ δὴ ἕνεκεν καὶ οἱ ἔμπροσθεν πάντες πόνοι ἦσαν, πρῶτον μὲν 219c. δαιμονίῳ ὡς ἀληθῶς καὶ θαυμαστῷ, κατεκείμην τὴν νύκτα ὅλην. καὶ οὐδὲ ταῦτα αὖ, ὦ Σώκρατες, ἐρεῖς ὅτι ψεύδομαι. ποιήσαντος δὲ δὴ ταῦτα ἐμοῦ οὗτος τοσοῦτον περιεγένετό τε καὶ κατεφρόνησεν καὶ κατεγέλασεν τῆς ἐμῆς ὥρας καὶ ὕβρισεν—καὶ περὶ ἐκεῖνό γε ᾤμην τὶ εἶναι, ὦ ἄνδρες δικασταί· δικασταὶ γάρ ἐστε τῆς Σωκράτους ὑπερηφανίας—εὖ γὰρ ἴστε μὰ θεούς, μὰ θεάς, οὐδὲν περιττότερον καταδεδαρθηκὼς '. None
|180d. what sort we ought to praise. Now this defect I will endeavor to amend, and will first decide on a Love who deserves our praise, and then will praise him in terms worthy of his godhead. We are all aware that there is no Aphrodite or Love-passion without a Love. True, if that goddess were one, then Love would be one: but since there are two of her, there must needs be two Loves also. Does anyone doubt that she is double? Surely there is the elder, of no mother born, but daughter of Heaven, whence we name her Heavenly; while the younger was the child of Zeus and Dione, and her we call Popular.' 188b. and wrong does he wreak. For at these junctures are wont to arise pestilences and many other varieties of disease in beasts and herbs; likewise hoar-frosts, hails, and mildews, which spring from mutual encroachments and disturbances in such love-connections as are studied in relation to the motions of the stars and the yearly seasons by what we term astronomy. So further, all sacrifices and ceremonies controlled by divination, 188c. namely, all means of communion between gods and men, are only concerned with either the preservation or the cure of Love. For impiety is usually in each case the result of refusing to gratify the orderly Love or to honor and prefer him in all our affairs, and of yielding to the other in questions of duty towards one’s parents whether alive or dead, and also towards the gods. To divination is appointed the task of supervising and treating the health of these Loves; wherefore that art, 188d. as knowing what human love-affairs will lead to seemliness and pious observance, is indeed a purveyor of friendship betwixt gods and men. 192d. only divining and darkly hinting what it wishes. Suppose that, as they lay together, Hephaestus should come and stand over them, and showing his implements should ask: What is it, good mortals, that you would have of one another? —and suppose that in their perplexity he asked them again: Do you desire to be joined in the closest possible union, so that you shall not be divided 203a. and incantations, and all soothsaying and sorcery. God with man does not mingle: but the spiritual is the means of all society and converse of men with gods and of gods with men, whether waking or asleep. Whosoever has skill in these affairs is a spiritual man to have it in other matters, as in common arts and crafts, is for the mechanical. Many and multifarious are these spirits, and one of them is Love. 203c. and lying down by his side she conceived Love. Hence it is that Love from the beginning has been attendant and minister to Aphrodite, since he was begotten on the day of her birth, and is, moreover, by nature a lover bent on beauty since Aphrodite is beautiful. Now, as the son of Resource and Poverty, Love is in a peculiar case. First, he is ever poor, and far from tender or beautiful as most suppose him: 210e. aid she, give me the very best of your attention. When a man has been thus far tutored in the lore of love, passing from view to view of beautiful things, in the right and regular ascent, suddenly he will have revealed to him, as he draws to the close of his dealings in love, a wondrous vision, beautiful in its nature; and this, Socrates, is the final object of all those previous toils. First of all, it is ever-existent 219c. wound my arms about this truly spiritual and miraculous creature; and lay thus all the night long. Here too, Socrates, you are unable to give me the lie. When I had done all this, he showed such superiority and contempt, laughing my youthful charms to scorn, and flouting the very thing on which I prided myself, gentlemen of the jury—for you are here to try Socrates for his lofty disdain: you may be sure, by gods—and goddesses—that when I arose I had in no more particular sense slept a night '. None|
|21. Sophocles, Antigone, 792 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite, as eros itself • Eros • enlightenment, eros and • eros, confession of Phaedra in Hippolytus on • eros, debate between Hecuba and Helen in Troades on • eros, sophia and • eros, violent power of • sophia, wisdom eros and
Found in books: Fabian Meinel (2015) 101; Pucci (2016) 49
|792. You seize the minds of just men and drag them to injustice, to their ruin. You it is who have incited this conflict of men whose flesh and blood are one.''. None|
|22. Sophocles, Women of Trachis, 9-27 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eros • hymn, to Eros
Found in books: Jouanna (2018) 714; Kirichenko (2022) 198
|9. For I, while still dwelling in the house of my father Oeneus at Pleuron, had such fear of marriage as never any woman of Aetolia had. For my suitor was a river-god, Achelous, 10. who in three shapes was always asking me from my father—coming now as a bull in visible form, now as a serpent, sheeny and coiled, now ox-faced with human trunk, while from his thick-shaded beard wellheads of fountain-water sprayed. '11. who in three shapes was always asking me from my father—coming now as a bull in visible form, now as a serpent, sheeny and coiled, now ox-faced with human trunk, while from his thick-shaded beard wellheads of fountain-water sprayed. 15. In the expectation that such a suitor would get me, I was always praying in my misery that I might die, before I should ever approach that marriage-bed. But at last, to my joy, the glorious son of Zeus and Alcmena came and 20. closed with him in combat and delivered me. The manner of their fighting I cannot clearly recount. I know it not, but if there be anyone who watched that sight without trembling, he might give an account of it. But I, as I sat there, was struck with terror, 25. lest my beauty should win me sorrow in the end. But Zeus, Arbiter of Contests, accomplished a good ending—if indeed it was good. For since being joined with Heracles as his chosen bride, I nourish one fear after another in my anxiety for him. One night brings distress, '. None|
|23. Thucydides, The History of The Peloponnesian War, 2.40.1, 2.43.1, 2.65.7, 2.65.10, 3.45.5, 6.11.4, 6.13.1, 6.14, 6.20, 6.24.2-6.24.3, 6.31.3-6.31.4, 6.31.6, 6.54.2 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eros • Eros, pun on ἐρωτᾶν • eros • eros, Greek interest in • eros, isolation/otherness and • eros, patriotic • eros, self, dispossession of • hope, and eros • politics, eros, patriotic
Found in books: Kazantzidis and Spatharas (2018) 41, 43, 49, 114, 115, 116, 117; Kirichenko (2022) 110, 112, 127, 131; Lightfoot (2021) 167; Pucci (2016) 66, 100, 101, 118; Spatharas (2019) 64, 65, 66, 67, 68, 69, 71; Steiner (2001) 209
2.40.1. ‘φιλοκαλοῦμέν τε γὰρ μετ’ εὐτελείας καὶ φιλοσοφοῦμεν ἄνευ μαλακίας: πλούτῳ τε ἔργου μᾶλλον καιρῷ ἢ λόγου κόμπῳ χρώμεθα, καὶ τὸ πένεσθαι οὐχ ὁμολογεῖν τινὶ αἰσχρόν, ἀλλὰ μὴ διαφεύγειν ἔργῳ αἴσχιον.
2.43.1. ‘καὶ οἵδε μὲν προσηκόντως τῇ πόλει τοιοίδε ἐγένοντο: τοὺς δὲ λοιποὺς χρὴ ἀσφαλεστέραν μὲν εὔχεσθαι, ἀτολμοτέραν δὲ μηδὲν ἀξιοῦν τὴν ἐς τοὺς πολεμίους διάνοιαν ἔχειν, σκοποῦντας μὴ λόγῳ μόνῳ τὴν ὠφελίαν, ἣν ἄν τις πρὸς οὐδὲν χεῖρον αὐτοὺς ὑμᾶς εἰδότας μηκύνοι, λέγων ὅσα ἐν τῷ τοὺς πολεμίους ἀμύνεσθαι ἀγαθὰ ἔνεστιν, ἀλλὰ μᾶλλον τὴν τῆς πόλεως δύναμιν καθ’ ἡμέραν ἔργῳ θεωμένους καὶ ἐραστὰς γιγνομένους αὐτῆς, καὶ ὅταν ὑμῖν μεγάλη δόξῃ εἶναι,ἐνθυμουμένους ὅτι τολμῶντες καὶ γιγνώσκοντες τὰ δέοντα καὶ ἐν τοῖς ἔργοις αἰσχυνόμενοι ἄνδρες αὐτὰ ἐκτήσαντο, καὶ ὁπότε καὶ πείρᾳ του σφαλεῖεν, οὐκ οὖν καὶ τὴν πόλιν γε τῆς σφετέρας ἀρετῆς ἀξιοῦντες στερίσκειν, κάλλιστον δὲ ἔρανον αὐτῇ προϊέμενοι.
2.65.7. ὁ μὲν γὰρ ἡσυχάζοντάς τε καὶ τὸ ναυτικὸν θεραπεύοντας καὶ ἀρχὴν μὴ ἐπικτωμένους ἐν τῷ πολέμῳ μηδὲ τῇ πόλει κινδυνεύοντας ἔφη περιέσεσθαι: οἱ δὲ ταῦτά τε πάντα ἐς τοὐναντίον ἔπραξαν καὶ ἄλλα ἔξω τοῦ πολέμου δοκοῦντα εἶναι κατὰ τὰς ἰδίας φιλοτιμίας καὶ ἴδια κέρδη κακῶς ἔς τε σφᾶς αὐτοὺς καὶ τοὺς ξυμμάχους ἐπολίτευσαν, ἃ κατορθούμενα μὲν τοῖς ἰδιώταις τιμὴ καὶ ὠφελία μᾶλλον ἦν, σφαλέντα δὲ τῇ πόλει ἐς τὸν πόλεμον βλάβη καθίστατο.
2.65.10. οἱ δὲ ὕστερον ἴσοι μᾶλλον αὐτοὶ πρὸς ἀλλήλους ὄντες καὶ ὀρεγόμενοι τοῦ πρῶτος ἕκαστος γίγνεσθαι ἐτράποντο καθ’ ἡδονὰς τῷ δήμῳ καὶ τὰ πράγματα ἐνδιδόναι.
3.45.5. ἥ τε ἐλπὶς καὶ ὁ ἔρως ἐπὶ παντί, ὁ μὲν ἡγούμενος, ἡ δ’ ἐφεπομένη, καὶ ὁ μὲν τὴν ἐπιβουλὴν ἐκφροντίζων, ἡ δὲ τὴν εὐπορίαν τῆς τύχης ὑποτιθεῖσα, πλεῖστα βλάπτουσι, καὶ ὄντα ἀφανῆ κρείσσω ἐστὶ τῶν ὁρωμένων δεινῶν.
6.11.4. ἡμᾶς δ’ ἂν οἱ ἐκεῖ Ἕλληνες μάλιστα μὲν ἐκπεπληγμένοι εἶεν εἰ μὴ ἀφικοίμεθα, ἔπειτα δὲ καὶ εἰ δείξαντες τὴν δύναμιν δι’ ὀλίγου ἀπέλθοιμεν: τὰ γὰρ διὰ πλείστου πάντες ἴσμεν θαυμαζόμενα καὶ τὰ πεῖραν ἥκιστα τῆς δόξης δόντα. εἰ δὲ σφαλείημέν τι, τάχιστ’ ἂν ὑπεριδόντες μετὰ τῶν ἐνθάδε ἐπιθοῖντο.
6.13.1. ‘οὓς ἐγὼ ὁρῶν νῦν ἐνθάδε τῷ αὐτῷ ἀνδρὶ παρακελευστοὺς καθημένους φοβοῦμαι, καὶ τοῖς πρεσβυτέροις ἀντιπαρακελεύομαι μὴ καταισχυνθῆναι, εἴ τῴ τις παρακάθηται τῶνδε, ὅπως μὴ δόξει, ἐὰν μὴ ψηφίζηται πολεμεῖν, μαλακὸς εἶναι, μηδ᾽, ὅπερ ἂν αὐτοὶ πάθοιεν, δυσέρωτας εἶναι τῶν ἀπόντων, γνόντας ὅτι ἐπιθυμίᾳ μὲν ἐλάχιστα κατορθοῦνται, προνοίᾳ δὲ πλεῖστα, ἀλλ’ ὑπὲρ τῆς πατρίδος ὡς μέγιστον δὴ τῶν πρὶν κίνδυνον ἀναρριπτούσης ἀντιχειροτονεῖν, καὶ ψηφίζεσθαι τοὺς μὲν Σικελιώτας οἷσπερ νῦν ὅροις χρωμένους πρὸς ἡμᾶς, οὐ μεμπτοῖς, τῷ τε Ἰονίῳ κόλπῳ παρὰ γῆν ἤν τις πλέῃ, καὶ τῷ Σικελικῷ διὰ πελάγους, τὰ αὑτῶν νεμομένους καθ’ αὑτοὺς καὶ ξυμφέρεσθαι:
6.24.2. οἱ δὲ τὸ μὲν ἐπιθυμοῦν τοῦ πλοῦ οὐκ ἐξῃρέθησαν ὑπὸ τοῦ ὀχλώδους τῆς παρασκευῆς, πολὺ δὲ μᾶλλον ὥρμηντο, καὶ τοὐναντίον περιέστη αὐτῷ: εὖ τε γὰρ παραινέσαι ἔδοξε καὶ ἀσφάλεια νῦν δὴ καὶ πολλὴ ἔσεσθαι. 6.24.3. καὶ ἔρως ἐνέπεσε τοῖς πᾶσιν ὁμοίως ἐκπλεῦσαι: τοῖς μὲν γὰρ πρεσβυτέροις ὡς ἢ καταστρεψομένοις ἐφ’ ἃ ἔπλεον ἢ οὐδὲν ἂν σφαλεῖσαν μεγάλην δύναμιν, τοῖς δ’ ἐν τῇ ἡλικίᾳ τῆς τε ἀπούσης πόθῳ ὄψεως καὶ θεωρίας, καὶ εὐέλπιδες ὄντες σωθήσεσθαι: ὁ δὲ πολὺς ὅμιλος καὶ στρατιώτης ἔν τε τῷ παρόντι ἀργύριον οἴσειν καὶ προσκτήσεσθαι δύναμιν ὅθεν ἀίδιον μισθοφορὰν ὑπάρξειν.
6.31.3. ἀλλὰ ἐπί τε βραχεῖ πλῷ ὡρμήθησαν καὶ παρασκευῇ φαύλῃ, οὗτος δὲ ὁ στόλος ὡς χρόνιός τε ἐσόμενος καὶ κατ’ ἀμφότερα, οὗ ἂν δέῃ, καὶ ναυσὶ καὶ πεζῷ ἅμα ἐξαρτυθείς, τὸ μὲν ναυτικὸν μεγάλαις δαπάναις τῶν τε τριηράρχων καὶ τῆς πόλεως ἐκπονηθέν, τοῦ μὲν δημοσίου δραχμὴν τῆς ἡμέρας τῷ ναύτῃ ἑκάστῳ διδόντος καὶ ναῦς παρασχόντος κενὰς ἑξήκοντα μὲν ταχείας, τεσσαράκοντα δὲ ὁπλιταγωγοὺς καὶ ὑπηρεσίας ταύταις τὰς κρατίστας, τῶν <δὲ> τριηράρχων ἐπιφοράς τε πρὸς τῷ ἐκ δημοσίου μισθῷ διδόντων τοῖς θρανίταις τῶν ναυτῶν καὶ ταῖς ὑπηρεσίαις καὶ τἆλλα σημείοις καὶ κατασκευαῖς πολυτελέσι χρησαμένων,καὶ ἐς τὰ μακρότατα προθυμηθέντος ἑνὸς ἑκάστου ὅπως αὐτῷ τινὶ εὐπρεπείᾳ τε ἡ ναῦς μάλιστα προέξει καὶ τῷ ταχυναυτεῖν, τὸ δὲ πεζὸν καταλόγοις τε χρηστοῖς ἐκκριθὲν καὶ ὅπλων καὶ τῶν περὶ τὸ σῶμα σκευῶν μεγάλῃ σπουδῇ πρὸς ἀλλήλους ἁμιλληθέν. 6.31.4. ξυνέβη δὲ πρός τε σφᾶς αὐτοὺς ἅμα ἔριν γενέσθαι, ᾧ τις ἕκαστος προσετάχθη, καὶ ἐς τοὺς ἄλλους Ἕλληνας ἐπίδειξιν μᾶλλον εἰκασθῆναι τῆς δυνάμεως καὶ ἐξουσίας ἢ ἐπὶ πολεμίους παρασκευήν.
6.31.6. καὶ ὁ στόλος οὐχ ἧσσον τόλμης τε θάμβει καὶ ὄψεως λαμπρότητι περιβόητος ἐγένετο ἢ στρατιᾶς πρὸς οὓς ἐπῇσαν ὑπερβολῇ, καὶ ὅτι μέγιστος ἤδη διάπλους ἀπὸ τῆς οἰκείας καὶ ἐπὶ μεγίστῃ ἐλπίδι τῶν μελλόντων πρὸς τὰ ὑπάρχοντα ἐπεχειρήθη.
6.54.2. Πεισιστράτου γὰρ γηραιοῦ τελευτήσαντος ἐν τῇ τυραννίδι οὐχ Ἵππαρχος, ὥσπερ οἱ πολλοὶ οἴονται, ἀλλ’ Ἱππίας πρεσβύτατος ὢν ἔσχε τὴν ἀρχήν. γενομένου δὲ Ἁρμοδίου ὥρᾳ ἡλικίας λαμπροῦ Ἀριστογείτων ἀνὴρ τῶν ἀστῶν, μέσος πολίτης, ἐραστὴς ὢν εἶχεν αὐτόν.' '. None
|2.40.1. We cultivate refinement without extravagance and knowledge without effeminacy; wealth we employ more for use than for show, and place the real disgrace of poverty not in owning to the fact but in declining the struggle against it. |
2.43.1. So died these men as became Athenians. You, their survivors, must determine to have as unaltering a resolution in the field, though you may pray that it may have a happier issue. And not contented with ideas derived only from words of the advantages which are bound up with the defence of your country, though these would furnish a valuable text to a speaker even before an audience so alive to them as the present, you must yourselves realize the power of Athens, and feed your eyes upon her from day to day, till love of her fills your hearts; and then when all her greatness shall break upon you, you must reflect that it was by courage, sense of duty, and a keen feeling of honor in action that men were enabled to win all this, and that no personal failure in an enterprise could make them consent to deprive their country of their valor, but they laid it at her feet as the most glorious contribution that they could offer.
2.65.7. He told them to wait quietly, to pay attention to their marine, to attempt no new conquests, and to expose the city to no hazards during the war, and doing this, promised them a favorable result. What they did was the very contrary, allowing private ambitions and private interests, in matters apparently quite foreign to the war, to lead them into projects unjust both to themselves and to their allies—projects whose success would only conduce to the honor and advantage of private persons, and whose failure entailed certain disaster on the country in the war.
2.65.10. With his successors it was different. More on a level with one another, and each grasping at supremacy, they ended by committing even the conduct of state affairs to the whims of the multitude.
3.45.5. Hope also and cupidity, the one leading and the other following, the one conceiving the attempt, the other suggesting the facility of succeeding, cause the widest ruin, and, although invisible agents, are far stronger than the dangers that are seen.
6.11.4. The Hellenes in Sicily would fear us most if we never went there at all, and next to this, if after displaying our power we went away again as soon as possible. We all know that that which is farthest off and the reputation of which can least be tested, is the object of admiration; at the least reverse they would at once begin to look down upon us, and would join our enemies here against us.
6.13.1. When I see such persons now sitting here at the side of that same individual and summoned by him, alarm seizes me; and I, in my turn, summon any of the older men that may have such a person sitting next him, not to let himself be shamed down, for fear of being thought a coward if he do not vote for war, but, remembering how rarely success is got by wishing and how often by forecast, to leave to them the mad dream of conquest, and as a true lover of his country, now threatened by the greatest danger in its history, to hold up his hand on the other side; to vote that the Siceliots be left in the limits now existing between us, limits of which no one can complain (the Ionian sea for the coasting voyage, and the Sicilian across the open main), to enjoy their own possessions and to settle their own quarrels;
6.24.2. The Athenians, however, far from having their taste for the voyage taken away by the burdensomeness of the preparations, became more eager for it than ever; and just the contrary took place of what Nicias had thought, as it was held that he had given good advice, and that the expedition would be the safest in the world. 6.24.3. All alike fell in love with the enterprise. The older men thought that they would either subdue the places against which they were to sail, or at all events, with so large a force, meet with no disaster; those in the prime of life felt a longing for foreign sights and spectacles, and had no doubt that they should come safe home again; while the idea of the common people and the soldiery was to earn wages at the moment, and make conquests that would supply a never-ending fund of pay for the future.
6.31.3. But these were sent upon a short voyage and with a scanty equipment. The present expedition was formed in contemplation of a long term of service by land and sea alike, and was furnished with ships and troops so as to be ready for either as required. The fleet had been elaborately equipped at great cost to the captains and the state; the treasury giving a drachma a day to each seaman, and providing empty ships, sixty men of war and forty transports, and manning these with the best crews obtainable; while the captains gave a bounty in addition to the pay from the treasury to the thranitae and crews generally, besides spending lavishly upon figure-heads and equipments, and one and all making the utmost exertions to enable their own ships to excel in beauty and fast sailing. Meanwhile the land forces had been picked from the best muster-rolls, and vied with each other in paying great attention to their arms and personal accoutrements. 6.31.4. From this resulted not only a rivalry among themselves in their different departments, but an idea among the rest of the Hellenes that it was more a display of power and resources than an armament against an enemy.
6.31.6. Indeed the expedition became not less famous for its wonderful boldness and for the splendour of its appearance, than for its overwhelming strength as compared with the peoples against whom it was directed, and for the fact that this was the longest passage from home hitherto attempted, and the most ambitious in its objects considering the resources of those who undertook it.
6.54.2. Pisistratus dying at an advanced age in possession of the tyranny, was succeeded by his eldest son, Hippias, and not Hipparchus, as is vulgarly believed. Harmodius was then in the flower of youthful beauty, and Aristogiton, a citizen in the middle rank of life, was his lover and possessed him. ' '. None
|24. Xenophon, Memoirs, 1.3.2 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eros • love (eros)
Found in books: Dillon and Timotin (2015) 33, 63; Mikalson (2010) 47
1.3.2. καὶ ηὔχετο δὲ πρὸς τοὺς θεοὺς ἁπλῶς τἀγαθὰ διδόναι, ὡς τοὺς θεοὺς κάλλιστα εἰδότας ὁποῖα ἀγαθά ἐστι· τοὺς δʼ εὐχομένους χρυσίον ἢ ἀργύριον ἢ τυραννίδα ἢ ἄλλο τι τῶν τοιούτων οὐδὲν διάφορον ἐνόμιζεν εὔχεσθαι ἢ εἰ κυβείαν ἢ μάχην ἢ ἄλλο τι εὔχοιντο τῶν φανερῶς ἀδήλων ὅπως ἀποβήσοιτο.''. None
|1.3.2. And again, when he prayed he asked simply for good gifts, Cyropaedia I. vi. 5. for the gods know best what things are good. To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain. ''. None|
|25. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eros • erōs/Eros
Found in books: Bremmer (2008) 8, 16; Kanellakis (2020) 108; Ker and Wessels (2020) 64
|26. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eros • Eros (personified) • eros,
Found in books: Edmonds (2019) 22; Harte (2017) 109, 111; Stephens and Winkler (1995) 178
|27. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • eros (sexual desire), of barbarians • hope, and eros
Found in books: Hubbard (2014) 404; Kazantzidis and Spatharas (2018) 46, 47
|28. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • eros (sexual desire), of barbarians • eros, Bacchants, obsession of Pentheus with sexual impropriety of • eros, self, dispossession of • eros, sexually uncontrolled women, interest of Euripides in
Found in books: Hubbard (2014) 404; Pucci (2016) 64
|29. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eros • Eros/eros • eros (sexual desire), womens
Found in books: Hubbard (2014) 359, 360; Kirichenko (2022) 113; Thorsen et al. (2021) 117
|30. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aphrodite, as eros itself • Aphrodite, eros deriving from • enlightenment, eros and • eros • eros, Aphrodite as origin of • eros, Hermiones downfall in Andromache and • eros, debate between Hecuba and Helen in Troades on • eros, human responsibility for • eros, language and • eros, lewd gaze of the eye and • eros, self, dispossession of • eros, violent power of • language, eros and
Found in books: Pucci (2016) 40, 43, 46, 47, 62; Spatharas (2019) 27, 28, 30, 31, 41, 53, 54
|31. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Eros • Eros, • Eros/Cupid • Eros/eros • eros • eros, Eros
Found in books: Augoustakis (2014) 119; Bowie (2021) 263; Farrell (2021) 145; Hunter (2018) 65, 66; Ker and Wessels (2020) 192; Kneebone (2020) 196, 197, 198; Lipka (2021) 37, 38, 206; Thorsen et al. (2021) 116; Verhagen (2022) 119
|32. Ovid, Metamorphoses, 1.456, 1.462, 1.465, 1.562-1.563, 5.369-5.372 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Eros • Eros/eros • Venus,, empire of Eros
Found in books: Johnson (2008) 65; Miller and Clay (2019) 147, 153; Thorsen et al. (2021) 196
1.456. “quid” que “tibi, lascive puer, cum fortibus armis?”
1.462. inritare tua, nec laudes adsere nostras.”
1.465. cuncta deo tanto minor est tua gloria nostra.”
1.562. postibus Augustis eadem fidissima custos 1.563. ante fores stabis mediamque tuebere quercum, 5.370. victa domas ipsumque, regit qui numina ponti. 5.371. Tartara quid cessant? cur non matrisque tuumque 5.372. imperium profers? agitur pars tertia mundi.' '. None
|1.456. increased its surface as the waves decreased: |
1.462. “O sister! wife! alone of woman left!
1.465. doubly endeared by deepening dangers borne,—
1.562. that bears the bow (a weapon used till then 1.563. only to hunt the deer and agile goat) 5.370. where Phineus had turned his trembling face: 5.371. and as he struggled to avert his gaze 5.372. his neck grew stiff; the moisture of his eye' '. None
|33. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • eros (sexual desire), and Epicureanism • hope, and eros
Found in books: Hubbard (2014) 424; Kazantzidis and Spatharas (2018) 18, 20
|34. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Eros • Venus,, empire of Eros
Found in books: Johnson (2008) 65; Miller and Clay (2019) 142
|35. Plutarch, Alcibiades, 16.1-16.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Eros • Eros, pun on ἐρωτᾶν • eros, love
Found in books: Athanassaki and Titchener (2022) 146, 164; Kirichenko (2022) 131
16.1. ἐν δὲ τοιούτοις πολιτεύμασι καὶ λόγοις καὶ φρονήματι καὶ δεινότητι πολλὴν αὖ πάλιν τὴν τρυφὴν τῆς διαίτης καὶ περὶ πότους καὶ ἔρωτας ὑβρίσματα, καὶ θηλύτητας ἐσθήτων ἁλουργῶν ἑλκομένων διʼ ἀγορᾶς, καὶ πολυτέλειαν ὑπερήφανον, ἐκτομάς τε καταστρωμάτων ἐν ταῖς τριήρεσιν, ὅπως μαλακώτερον ἐγκαθεύδοι, κειρίαις, ἀλλὰ μὴ σανίσι, τῶν στρωμάτων ἐπιβαλλομένων, ἀσπίδος τε διαχρύσου ποίησιν οὐδὲν ἐπίσημον τῶν πατρίων ἔχουσαν, 16.2. ἀλλʼ Ἔρωτα κεραυνοφόρον, ἅπερ ἄπερ . Either some verb is to be supplied from the context for the preceding accusatives (so Coraës), or ἅπερ is to be deleted (so Bekker and Sintenis 2 ). ὁρῶντες οἱ μὲν ἔνδοξοι μετὰ τοῦ βδελύττεσθαι καὶ δυσχεραίνειν ἐφοβοῦντο τὴν ὀλιγωρίαν αὐτοῦ καὶ παρανομίαν, ὡς τυραννικὰ καὶ ἀλλόκοτα, τοῦ δὲ δήμου τὸ πάθος τὸ πρὸς αὐτὸν οὐ κακῶς ἐξηγούμενος ὁ Ἀριστοφάνης ταῦτʼ εἴρηκε·''. None
|16.1. But all this statecraft and eloquence and lofty purpose and cleverness was attended with great luxuriousness of life, with wanton drunkenness and lewdness, with effeminacy in dress,—he would trail long purple robes through the market place,—and with prodigal expenditures. He would have the decks of his triremes cut away that he might sleep more softly, his bedding being slung on cords rather than spread on the hard planks. He had a golden shield made for himself, bearing no ancestral device, 16.2. but an Eros armed with a thunderbolt. The reputable men of the city looked on all these things with loathing and indignation, and feared his contemptuous and lawless spirit. They thought such conduct as his tyrant-like and monstrous. How the common folk felt towards him has been well set forth by Aristophanes Frogs, 1425 ; 1431-1432 . in these words:— It yearns for him, and hates him too, but wants him back; and again, veiling a yet greater severity in his metaphor:— A lion is not to be reared within the state; But, once you’ve reared him up, consult his every mood. ''. None|
|36. Pausanias, Description of Greece, 1.22.3, 2.17.5-2.17.6, 5.11.8, 9.27.1-9.27.4 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Acropolis, Athens, Charites and Eros, cults of • Alcibiades, and Eros • Caligula, appropriates Praxiteles’ Eros • Eros • Praxiteles, Eros • Rome, Portico of Octavia, a famous Eros in • conquers Britain, repatriates Praxiteles’ Eros • eros (sexual desire) • eros, erosantheia • votives, Charites and Eros, votive relief of, from Acropolis, Athens
Found in books: Bremmer (2008) 16; Gaifman (2012) 11, 55, 56; Hubbard (2014) 217; Lipka (2021) 145; Pirenne-Delforge and Pironti (2022) 121, 299; Rutledge (2012) 55, 259; Simon (2021) 257, 261, 276; de Jáuregui et al. (2011) 241, 244; Álvarez (2019) 145
1.22.3. Ἀφροδίτην δὲ τὴν Πάνδημον, ἐπεί τε Ἀθηναίους Θησεὺς ἐς μίαν ἤγαγεν ἀπὸ τῶν δήμων πόλιν, αὐτήν τε σέβεσθαι καὶ Πειθὼ κατέστησε· τὰ μὲν δὴ παλαιὰ ἀγάλματα οὐκ ἦν ἐπʼ ἐμοῦ, τὰ δὲ ἐπʼ ἐμοῦ τεχνιτῶν ἦν οὐ τῶν ἀφανεστάτων. ἔστι δὲ καὶ Γῆς Κουροτρόφου καὶ Δήμητρος ἱερὸν Χλόης· τὰ δὲ ἐς τὰς ἐπωνυμίας ἔστιν αὐτῶν διδαχθῆναι τοῖς ἱερεῦσιν ἐλθόντα ἐς λόγους.
2.17.5. λέγεται δὲ παρεστηκέναι τῇ Ἥρᾳ τέχνη Ναυκύδους ἄγαλμα Ἥβης, ἐλέφαντος καὶ τοῦτο καὶ χρυσοῦ· παρὰ δὲ αὐτήν ἐστιν ἐπὶ κίονος ἄγαλμα Ἥρας ἀρχαῖον. τὸ δὲ ἀρχαιότατον πεποίηται μὲν ἐξ ἀχράδος, ἀνετέθη δὲ ἐς Τίρυνθα ὑπὸ Πειράσου τοῦ Ἄργου, Τίρυνθα δὲ ἀνελόντες Ἀργεῖοι κομίζουσιν ἐς τὸ Ἡραῖον· ὃ δὴ καὶ αὐτὸς εἶδον, καθήμενον ἄγαλμα οὐ μέγα. 2.17.6. ἀναθήματα δὲ τὰ ἄξια λόγου βωμὸς ἔχων ἐπειργασμένον τὸν λεγόμενον Ἥβης καὶ Ἡρακλέους γάμον· οὗτος μὲν ἀργύρου, χρυσοῦ δὲ καὶ λίθων λαμπόντων Ἀδριανὸς βασιλεὺς ταὼν ἀνέθηκεν· ἀνέθηκε δέ, ὅτι τὴν ὄρνιθα ἱερὰν τῆς Ἥρας νομίζουσι. κεῖται δὲ καὶ στέφανος χρυσοῦς καὶ πέπλος πορφύρας, Νέρωνος ταῦτα ἀναθήματα.
5.11.8. ἐπὶ δὲ τοῦ βάθρου τοῦ τὸν θρόνον τε ἀνέχοντος καὶ ὅσος ἄλλος κόσμος περὶ τὸν Δία, ἐπὶ τούτου τοῦ βάθρου χρυσᾶ ποιήματα, ἀναβεβηκὼς ἐπὶ ἅρμα Ἤλιος καὶ Ζεύς τέ ἐστι καὶ Ἥρα, ἔτι δὲ Ἥφαιστος, παρὰ δὲ αὐτὸν Χάρις· ταύτης δὲ Ἑρμῆς ἔχεται, τοῦ Ἑρμοῦ δὲ Ἑστία· μετὰ δὲ τὴν Ἑστίαν Ἔρως ἐστὶν ἐκ θαλάσσης Ἀφροδίτην ἀνιοῦσαν ὑποδεχόμενος, τὴν δὲ Ἀφροδίτην στεφανοῖ Πειθώ· ἐπείργασται δὲ καὶ Ἀπόλλων σὺν Ἀρτέμιδι Ἀθηνᾶ τε καὶ Ἡρακλῆς, καὶ ἤδη τοῦ βάθρου πρὸς τῷ πέρατι Ἀμφιτρίτη καὶ Ποσειδῶν Σελήνη τε ἵππον ἐμοὶ δοκεῖν ἐλαύνουσα. τοῖς δέ ἐστιν εἰρημένα ἐφʼ ἡμιόνου τὴν θεὸν ὀχεῖσθαι καὶ οὐχ ἵππου, καὶ λόγον γέ τινα ἐπὶ τῷ ἡμιόνῳ λέγουσιν εὐήθη.
9.27.1. θεῶν δὲ οἱ Θεσπιεῖς τιμῶσιν Ἔρωτα μάλιστα ἐξ ἀρχῆς, καί σφισιν ἄγαλμα παλαιότατόν ἐστιν ἀργὸς λίθος. ὅστις δὲ ὁ καταστησάμενος Θεσπιεῦσιν Ἔρωτα θεῶν σέβεσθαι μάλιστα, οὐκ οἶδα. σέβονται δὲ οὐδέν τι ἧσσον καὶ Ἑλλησποντίων Παριανοί, τὸ μὲν ἀνέκαθεν ἐξ Ἰωνίας καὶ Ἐρυθρῶν ἀπῳκισμένοι, τὰ δὲ ἐφʼ ἡμῶν τελοῦντες ἐς Ῥωμαίους. 9.27.2. Ἔρωτα δὲ ἄνθρωποι μὲν οἱ πολλοὶ νεώτατον θεῶν εἶναι καὶ Ἀφροδίτης παῖδα ἥγηνται· Λύκιος δὲ Ὠλήν, ὃς καὶ τοὺς ὕμνους τοὺς ἀρχαιοτάτους ἐποίησεν Ἕλλησιν, οὗτος ὁ Ὠλὴν ἐν Εἰλειθυίας ὕμνῳ μητέρα Ἔρωτος τὴν Εἰλείθυιάν φησιν εἶναι. Ὠλῆνος δὲ ὕστερον Πάμφως τε ἔπη καὶ Ὀρφεὺς ἐποίησαν· καί σφισιν ἀμφοτέροις πεποιημένα ἐστὶν ἐς Ἔρωτα, ἵνα ἐπὶ τοῖς δρωμένοις Λυκομίδαι καὶ ταῦτα ᾄδωσιν· ἐγὼ δὲ ἐπελεξάμην ἀνδρὶ ἐς λόγους ἐλθὼν δᾳδουχοῦντι. καὶ τῶν μὲν οὐ πρόσω ποιήσομαι μνήμην· Ἡσίοδον δὲ ἢ τὸν Ἡσιόδῳ Θεογονίαν ἐσποιήσαντα οἶδα γράψαντα ὡς Χάος πρῶτον, ἐπὶ δὲ αὐτῷ Γῆ τε καὶ Τάρταρος καὶ Ἔρως γένοιτο· 9.27.3. Σαπφὼ δὲ ἡ Λεσβία πολλά τε καὶ οὐχ ὁμολογοῦντα ἀλλήλοις ἐς Ἔρωτα ᾖσε. Θεσπιεῦσι δὲ ὕστερον χαλκοῦν εἰργάσατο Ἔρωτα Λύσιππος, καὶ ἔτι πρότερον τούτου Πραξιτέλης λίθου τοῦ Πεντελῆσι. καὶ ὅσα μὲν εἶχεν ἐς Φρύνην καὶ τὸ ἐπὶ Πραξιτέλει τῆς γυναικὸς σόφισμα, ἑτέρωθι ἤδη μοι δεδήλωται· πρῶτον δὲ τὸ ἄγαλμα κινῆσαι τοῦ Ἔρωτος λέγουσι Γάιον δυναστεύσαντα ἐν Ῥώμῃ, Κλαυδίου δὲ ὀπίσω Θεσπιεῦσιν ἀποπέμψαντος Νέρωνα αὖθις δεύτερα ἀνάσπαστον ποιῆσαι. 9.27.4. καὶ τὸν μὲν φλὸξ αὐτόθι διέφθειρε· τῶν δὲ ἀσεβησάντων ἐς τὸν θεὸν ὁ μὲν ἀνθρώπῳ στρατιώτῃ διδοὺς ἀεὶ τὸ αὐτὸ σύνθημα μετὰ ὑπούλου χλευασίας ἐς τοσοῦτο προήγαγε θυμοῦ τὸν ἄνθρωπον ὥστε σύνθημα διδόντα αὐτὸν διεργάζεται, Νέρωνι δὲ παρὲξ ἢ τὰ ἐς τὴν μητέρα ἐστὶ καὶ ἐς γυναῖκας γαμετὰς ἐναγῆ τε καὶ ἀνέραστα τολμήματα. τὸν δὲ ἐφʼ ἡμῶν Ἔρωτα ἐν Θεσπιαῖς ἐποίησεν Ἀθηναῖος Μηνόδωρος, τὸ ἔργον τὸ Πραξιτέλους μιμούμενος.''. None
|1.22.3. When Theseus had united into one state the many Athenian parishes, he established the cults of Aphrodite Pandemos (Common) and of Persuasion. The old statues no longer existed in my time, but those I saw were the work of no inferior artists. There is also a sanctuary of Earth, Nurse of Youth, and of Demeter Chloe (Green). You can learn all about their names by conversing with the priests. |
2.17.5. By the side of Hera stands what is said to be an image of Hebe fashioned by Naucydes; it, too, is of ivory and gold. By its side is an old image of Hera on a pillar. The oldest image is made of wild-pear wood, and was dedicated in Tiryns by Peirasus, son of Argus, and when the Argives destroyed Tiryns they carried it away to the Heraeum. I myself saw it, a small, seated image. 2.17.6. of the votive offerings the following are noteworthy. There is an altar upon which is wrought in relief the fabled marriage of Hebe and Heracles. This is of silver, but the peacock dedicated by the Emperor Hadrian is of gold and gleaming stones. He dedicated it because they hold the bird to be sacred to Hera. There lie here a golden crown and a purple robe, offerings of Nero.
5.11.8. On the pedestal supporting the throne and Zeus with all his adornments are works in gold: the Sun mounted on a chariot, Zeus and Hera, Hephaestus, and by his side Grace. Close to her comes Hermes, and close to Hermes Hestia. After Hestia is Eros receiving Aphrodite as she rises from the sea, and Aphrodite is being crowned by Persuasion. There are also reliefs of Apollo with Artemis, of Athena and of Heracles; and near the end of the pedestal Amphitrite and Poseidon, while the Moon is driving what I think is a horse. Some have said that the steed of the goddess is a mule not a horse, and they tell a silly story about the mule.
9.27.1. of the gods the Thespians have from the beginning honored Love most, and they have a very ancient image of him, an unwrought stone. Who established among the Thespians the custom of worshipping Love more than any other god I do not know. He is worshipped equally by the people of Parium on the Hellespont, who were originally colonists from Erythrae in Ionia, but to-day are subject to the Romans. 9.27.2. Most men consider Love to be the youngest of the gods and the son of Aphrodite. But Olen the Lycian, who composed the oldest Greek hymns, says in a hymn to Eileithyia that she was the mother of Love. Later than Olen, both Pamphos and Orpheus wrote hexameter verse, and composed poems on Love, in order that they might be among those sung by the Lycomidae to accompany the ritual. I read them after conversation with a Torchbearer. of these things I will make no further mention. Hesiod, Hes. Th. 116 foll. or he who wrote the Theogony fathered on Hesiod, writes, I know, that Chaos was born first, and after Chaos, Earth, Tartarus and Love. 9.27.3. Sappho of Lesbos wrote many poems about Love, but they are not consistent. Later on Lysippus made a bronze Love for the Thespians, and previously Praxiteles one of Pentelic marble. The story of Phryne and the trick she played on Praxiteles I have related in another place. See Paus. 1.20.1 . The first to remove the image of Love, it is said, was Gaius the Roman Emperor; Claudius, they say, sent it back to Thespiae, but Nero carried it away a second time. 9.27.4. At Rome the image perished by fire. of the pair who sinned against the god, Gaius was killed by a private soldier, just as he was giving the password; he had made the soldier very angry by always giving the same password with a covert sneer. The other, Nero, in addition to his violence to his mother, committed accursed and hateful crimes against his wedded wives. The modern Love at Thespiae was made by the Athenian Menodorus, who copied the work of Praxiteles.''. None
|37. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Eros • Eros (god) • eros
Found in books: Pinheiro Bierl and Beck (2013) 10; Pinheiro et al (2012a) 35, 116; Spatharas (2019) 56; Stephens and Winkler (1995) 347
|38. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Eros • eros,
Found in books: Edmonds (2019) 109, 350; Stephens and Winkler (1995) 178
|39. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Eros • eros (sexual desire) • eros,
Found in books: Bortolani et al (2019) 155, 156, 247; Edmonds (2019) 104, 105, 110, 128, 349, 370; Hubbard (2014) 290; Pachoumi (2017) 21, 22, 25, 32, 48, 53, 54, 58, 81, 86, 87, 88, 89, 90, 91, 92, 93, 94, 97, 98, 100, 102, 103, 104, 133, 136, 140, 155, 167, 168; Papaioannou et al. (2021) 113, 114, 115, 116, 117, 118, 119, 120, 121, 123, 124
|40. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Eros
Found in books: Lipka (2021) 228; Pachoumi (2017) 92; Schultz and Wilberding (2022) 170, 174
|41. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Eros, in Nonnus’ Dionysiaca • Eros/Phanes
Found in books: Goldhill (2022) 274; Pinheiro et al (2012b) 59
|42. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Eros
Found in books: Pachoumi (2017) 155; Schultz and Wilberding (2022) 182, 183, 190
|43. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Eros • love (eros)
Found in books: Dillon and Timotin (2015) 125; Schultz and Wilberding (2022) 181
|44. Vergil, Aeneis, 4.90-4.128
Tagged with subjects: • Eros • eros, Eros
Found in books: Farrell (2021) 145, 146; Miller and Clay (2019) 178
4.90. Quam simul ac tali persensit peste teneri 4.91. cara Iovis coniunx, nec famam obstare furori, 4.92. talibus adgreditur Venerem Saturnia dictis: 4.93. Egregiam vero laudem et spolia ampla refertis 4.94. tuque puerque tuus, magnum et memorabile numen, 4.95. una dolo divom si femina victa duorum est! 4.96. Nec me adeo fallit veritam te moenia nostra 4.97. suspectas habuisse domos Karthaginis altae. 4.98. Sed quis erit modus, aut quo nunc certamine tanto? 4.99. Quin potius pacem aeternam pactosque hymenaeos 4.100. exercemus? Habes, tota quod mente petisti: 4.101. ardet amans Dido, traxitque per ossa furorem. 4.102. Communem hunc ergo populum paribusque regamus 4.103. auspiciis; liceat Phrygio servire marito, 4.104. dotalisque tuae Tyrios permittere dextrae. 4.105. Olli—sensit enim simulata mente locutam, 4.106. quo regnum Italiae Libycas averteret oras— 4.107. sic contra est ingressa Venus: Quis talia demens 4.108. abnuat, aut tecum malit contendere bello, 4.109. si modo, quod memoras, factum fortuna sequatur. 4.110. Sed fatis incerta feror, si Iuppiter unam 4.111. esse velit Tyriis urbem Troiaque profectis, 4.112. miscerive probet populos, aut foedera iungi. 4.113. Tu coniunx tibi fas animum temptare precando. 4.114. Perge; sequar. Tum sic excepit regia Iuno: 4.115. Mecum erit iste labor: nunc qua ratione, quod instat 4.116. confieri possit, paucis, adverte, docebo. 4.117. Venatum Aeneas unaque miserrima Dido 4.118. in nemus ire parant, ubi primos crastinus ortus 4.119. extulerit Titan, radiisque retexerit orbem. 4.120. His ego nigrantem commixta grandine nimbum, 4.121. dum trepidant alae, saltusque indagine cingunt, 4.122. desuper infundam, et tonitru caelum omne ciebo. 4.123. Diffugient comites et nocte tegentur opaca: 4.124. speluncam Dido dux et Troianus eandem 4.125. devenient; adero, et, tua si mihi certa voluntas, 4.126.
|4.90. with many a votive gift; or, peering deep ' "4.91. into the victims' cloven sides, she read " '4.92. the fate-revealing tokens trembling there. 4.93. How blind the hearts of prophets be! Alas! 4.94. of what avail be temples and fond prayers 4.95. to change a frenzied mind? Devouring ever, ' "4.96. love's fire burns inward to her bones; she feels " '4.97. quick in her breast the viewless, voiceless wound. 4.98. Ill-fated Dido ranges up and down 4.99. the spaces of her city, desperate 4.100. her life one flame—like arrow-stricken doe 4.101. through Cretan forest rashly wandering, 4.102. pierced by a far-off shepherd, who pursues 4.103. with shafts, and leaves behind his light-winged steed, 4.104. not knowing; while she scours the dark ravines 4.105. of Dicte and its woodlands; at her heart 4.106. the mortal barb irrevocably clings. ' "4.107. around her city's battlements she guides " "4.108. aeneas, to make show of Sidon 's gold, " '4.109. and what her realm can boast; full oft her voice 4.110. essays to speak and frembling dies away: 4.111. or, when the daylight fades, she spreads anew 4.112. a royal banquet, and once more will plead 4.113. mad that she is, to hear the Trojan sorrow; 4.114. and with oblivious ravishment once more 4.115. hangs on his lips who tells; or when her guests ' "4.116. are scattered, and the wan moon's fading horn " '4.117. bedims its ray, while many a sinking star 4.118. invites to slumber, there she weeps alone 4.119. in the deserted hall, and casts her down 4.120. on the cold couch he pressed. Her love from far 4.121. beholds her vanished hero and receives 4.122. his voice upon her ears; or to her breast, ' "4.123. moved by a father's image in his child, " '4.124. he clasps Ascanius, seeking to deceive 4.125. her unblest passion so. Her enterprise 4.126. of tower and rampart stops: her martial host 4.127. no Ionger she reviews, nor fashions now 4.128. defensive haven and defiant wall; ''. None|
|45. Vergil, Eclogues, 8.69
Tagged with subjects: • Eros • eros,
Found in books: Edmonds (2019) 22; Stephens and Winkler (1995) 178
|8.69. tough oaks bear golden apples, alder-tree''. None|
|46. None, None, nan
Tagged with subjects: • Eros
Found in books: Pachoumi (2017) 59; Álvarez (2019) 58, 71, 145
|47. None, None, nan
Tagged with subjects: • Eros • Eros (god)
Found in books: Lipka (2021) 205; Pinheiro Bierl and Beck (2013) 10; Pinheiro et al (2012a) 22; Pinheiro et al (2015) 42; Stephens and Winkler (1995) 92, 178
|48. None, None, nan
Tagged with subjects: • Eros
Found in books: de Jáuregui et al. (2011) 36, 249, 250, 251, 252, 419; Álvarez (2019) 58, 67, 71