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), Biblical Myth and Rabbinic Mythmaking, 176, 296; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 151; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 199, 257, 353
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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 | sup>
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 |
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2. Hebrew Bible, Genesis, 1.2, 3.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Eros • Leviathan, Eros of • Song of Songs, eros and sensuality in • Waters, Eros of • eros, theological significance of
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 8; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 105, 115, 277; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 50; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 103
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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׃
3.16 אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃'' None | sup>
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.
3.16 Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’'' None |
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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), Biblical Myth and Rabbinic Mythmaking, 106; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 350
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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 | sup>
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 |
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4. Hesiod, Works And Days, 5-7, 60-105 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Eros • Love, eros, and sexuality • eros • hope, and eros
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 65; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 73; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32; Welch (2015), Tarpeia: Workings of a Roman Myth. 26
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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
60 Ἥφαιστον δʼ ἐκέλευσε περικλυτὸν ὅττι τάχιστα 61 γαῖαν ὕδει φύρειν, ἐν δʼ ἀνθρώπου θέμεν αὐδὴν 62 καὶ σθένος, ἀθανάτῃς δὲ θεῇς εἰς ὦπα ἐίσκειν 63 παρθενικῆς καλὸν εἶδος ἐπήρατον· αὐτὰρ Ἀθήνην 64 ἔργα διδασκῆσαι, πολυδαίδαλον ἱστὸν ὑφαίνειν· 6
5 καὶ χάριν ἀμφιχέαι κεφαλῇ χρυσέην Ἀφροδίτην 66 καὶ πόθον ἀργαλέον καὶ γυιοβόρους μελεδώνας· 67 ἐν δὲ θέμεν κύνεόν τε νόον καὶ ἐπίκλοπον ἦθος 68 Ἑρμείην ἤνωγε, διάκτορον Ἀργεϊφόντην. 69 ὣς ἔφαθʼ· οἳ δʼ ἐπίθοντο Διὶ Κρονίωνι ἄνακτι. 70 αὐτίκα δʼ ἐκ γαίης πλάσσεν κλυτὸς Ἀμφιγυήεις 71 παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς· 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 7
5 Ὧραι καλλίκομοι στέφον ἄνθεσιν εἰαρινοῖσιν· 76 πάντα δέ οἱ χροῒ κόσμον ἐφήρμοσε Παλλὰς Ἀθήνη. 77 ἐν δʼ ἄρα οἱ στήθεσσι διάκτορος Ἀργεϊφόντης 78 ψεύδεά θʼ αἱμυλίους τε λόγους καὶ ἐπίκλοπον ἦθος 79 τεῦξε Διὸς βουλῇσι βαρυκτύπου· ἐν δʼ ἄρα φωνὴν 80 θῆκε θεῶν κῆρυξ, ὀνόμηνε δὲ τήνδε γυναῖκα 81 Πανδώρην, ὅτι πάντες Ὀλύμπια δώματʼ ἔχοντες 82 δῶρον ἐδώρησαν, πῆμʼ ἀνδράσιν ἀλφηστῇσιν. 83 αὐτὰρ ἐπεὶ δόλον αἰπὺν ἀμήχανον ἐξετέλεσσεν, 84 εἰς Ἐπιμηθέα πέμπε πατὴρ κλυτὸν Ἀργεϊφόντην 8
5 δῶρον ἄγοντα, θεῶν ταχὺν ἄγγελον· οὐδʼ Ἐπιμηθεὺς 86 ἐφράσαθʼ, ὥς οἱ ἔειπε Προμηθεὺς μή ποτε δῶρον 87 δέξασθαι πὰρ Ζηνὸς Ὀλυμπίου, ἀλλʼ ἀποπέμπειν 88 ἐξοπίσω, μή πού τι κακὸν θνητοῖσι γένηται. 89 αὐτὰρ ὃ δεξάμενος, ὅτε δὴ κακὸν εἶχʼ, ἐνόησεν. 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 | sup>
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
60 And duped me. So great anguish shall befall 61 Both you and future mortal men. A thing 62 of ill in lieu of fire I’ll afford 63 Them all to take delight in, cherishing 64 The evil”. Thus he spoke and then the lord 6
5 of men and gods laughed. Famed Hephaistus he 66 Enjoined to mingle water with some clay 67 And put a human voice and energy 68 Within it and a goddess’ features lay 69 On it and, like a maiden, sweet and pure, 70 The body, though Athene was to show 71 Her how to weave; upon her head allure 72 The golden Aphrodite would let flow, 73 With painful passions and bone-shattering stress. 74 Then Argus-slayer Hermes had to add 7
5 A wily nature and shamefacedness. 76 Those were his orders and what Lord Zeus bade 77 They did. The famed lame god immediately 78 Formed out of clay, at Cronus’ son’s behest, 79 The likeness of a maid of modesty. 80 By grey-eyed Queen Athene was she dressed 81 And cinctured, while the Graces and Seduction 82 Placed necklaces about her; then the Hours, 83 With lovely tresses, heightened this production 84 By garlanding this maid with springtime flowers. 8
5 Athene trimmed her up, while in her breast 86 Hermes put lies and wiles and qualitie 87 of trickery at thundering Zeus’ behest: 88 Since all Olympian divinitie 89 Bestowed this gift, Pandora was her name, 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 |
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5. Hesiod, Theogony, 22-23, 26, 64, 80-81, 83-87, 91-93, 115-122, 154, 156-160, 180, 188-206, 214, 217-218, 223, 350, 561, 570-612, 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 and personification) • Eros (god) • Eros, • Eros, beauty of • Love, eros, and sexuality • Myth (mythos), Eros, of • eros • eros (sexual desire), womens • eros, erosantheia • votives, plaque of Aphrodite with Eros and Himeros, Acropolis, Athens
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 60, 61, 145; Brule (2003), Women of Ancient Greece, 11; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 263; Edmunds (2021), Greek Myth, 68; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86; Hubbard (2014), A Companion to Greek and Roman Sexualities, 360; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 26, 27, 39, 44, 66, 85, 163, 171, 202, 205, 207; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 72, 73, 204, 214, 216, 217; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 147; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 92, 155; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 134; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, 121; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 6; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 169; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 254; Welch (2015), Tarpeia: Workings of a Roman Myth. 26; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 154; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 241
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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.
214 δεύτερον αὖ Μῶμον καὶ Ὀιζὺν ἀλγινόεσσαν
217 καὶ Μοίρας καὶ Κῆρας ἐγείνατο νηλεοποίνους, 218 Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε βροτοῖσι
223 τίκτε δὲ καὶ Νέμεσιν, πῆμα θνητοῖσι βροτοῖσι,
350 Δωρίς τε Πρυμνώ τε καὶ Οὐρανίη θεοειδὴς
561 ὣς φάτο χωόμενος Ζεὺς ἄφθιτα μήδεα εἰδώς·
570 αὐτίκα δʼ ἀντὶ πυρὸς τεῦξεν κακὸν ἀνθρώποισιν· 571 γαίης γὰρ σύμπλασσε περικλυτὸς Ἀμφιγυήεις 572 παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς. 573 ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη 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. 585 αὐτὰρ ἐπεὶ δὴ τεῦξε καλὸν κακὸν ἀντʼ ἀγαθοῖο. 586 ἐξάγαγʼ, ἔνθα περ ἄλλοι ἔσαν θεοὶ ἠδʼ ἄνθρωποι, 587 κόσμῳ ἀγαλλομένην γλαυκώπιδος ὀβριμοπάτρης. 588 θαῦμα δʼ ἔχʼ ἀθανάτους τε θεοὺς θνητούς τʼ ἀνθρώπους, 589 ὡς εἶδον δόλον αἰπύν, ἀμήχανον ἀνθρώποισιν. 590 ἐκ τῆς γὰρ γένος ἐστὶ γυναικῶν θηλυτεράων, 5
91 τῆς γὰρ ὀλώιόν ἐστι γένος καὶ φῦλα γυναικῶν, 592 πῆμα μέγʼ αἳ θνητοῖσι μετʼ ἀνδράσι ναιετάουσιν 593 οὐλομένης πενίης οὐ σύμφοροι, ἀλλὰ κόροιο. 594 ὡς δʼ ὁπότʼ ἐν σμήνεσσι κατηρεφέεσσι μέλισσαι 595 κηφῆνας βόσκωσι, κακῶν ξυνήονας ἔργων— 596 αἳ μέν τε πρόπαν ἦμαρ ἐς ἠέλιον καταδύντα 597 ἠμάτιαι σπεύδουσι τιθεῖσί τε κηρία λευκά, 598 οἳ δʼ ἔντοσθε μένοντες ἐπηρεφέας κατὰ σίμβλους 599 ἀλλότριον κάματον σφετέρην ἐς γαστέρʼ ἀμῶνται— 600 ὣς δʼ αὔτως ἄνδρεσσι κακὸν θνητοῖσι γυναῖκας 601 Ζεὺς ὑψιβρεμέτης θῆκεν, ξυνήονας ἔργων 602 ἀργαλέων· ἕτερον δὲ πόρεν κακὸν ἀντʼ ἀγαθοῖο· 603 ὅς κε γάμον φεύγων καὶ μέρμερα ἔργα γυναικῶν 604 μὴ γῆμαι ἐθέλῃ, ὀλοὸν δʼ ἐπὶ γῆρας ἵκοιτο 605 χήτεϊ γηροκόμοιο· ὅ γʼ οὐ βιότου ἐπιδευὴς 606 ζώει, ἀποφθιμένου δὲ διὰ κτῆσιν δατέονται 607 χηρωσταί· ᾧ δʼ αὖτε γάμου μετὰ μοῖρα γένηται, 608 κεδνὴν δʼ ἔσχεν ἄκοιτιν ἀρηρυῖαν πραπίδεσσι, 609 τῷ δέ τʼ ἀπʼ αἰῶνος κακὸν ἐσθλῷ ἀντιφερίζει 610 ἐμμενές· ὃς δέ κε τέτμῃ ἀταρτηροῖο γενέθλης, 611 ζώει ἐνὶ στήθεσσιν ἔχων ἀλίαστον ἀνίην 612 θυμῷ καὶ κραδίῃ, καὶ ἀνήκεστον κακόν ἐστιν.
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 | sup>
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
214 Beneath her feet, and men and gods all knew
217 Cytherea, which she’d reached. She’s known as well, 218 Because she first saw light amid the swell
223 With her the moment she was born: all three
350 The loud-voiced Cerberus who eats raw meat,
561 The marvel to all men, and he set free
570 The child of Ocean, and their progeny 571 Were mighty Atlas, fine Menoetiu 572 And clever, treacherous Prometheus, 573 And mad Epimetheus, to mortality 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. 585 Zeus bound clever Prometheus cruelly 586 With bonds he could not break apart, then he 587 Drove them into a pillar, setting there 588 A long-winged eagle which began to tear 589 His liver, which would regrow every day 590 So that the bird could once more take away 5
91 What had been there before. Heracles, the son 592 of trim-ankled Clymene, was the one 593 Who slew that bird and from his sore distre 594 Released Prometheus – thus his wretchedne 595 Was over, and it was with Zeus’s will, 596 Who planned that hero would be greater still 597 Upon the rich earth than he was before. 598 Lord Zeus then took these things to heart therefore; 599 He ceased the anger he had felt when he 600 Had once been matched in ingenuity 601 By Prometheus, for when several gods and men 602 Had wrangled at Mecone, even then 603 Prometheus calved a giant ox and set 604 A share before each one, trying to get 605 The better of Lord Zeus – before the rest 606 He set the juicy parts, fattened and dressed 607 With the ox’s paunch, then very cunningly 608 For Zeus he took the white bones up, then he 609 Marked them with shining fat. “O how unfair,” 610 Spoke out the lord of gods and men, “to share 611 That way, most glorious lord and progeny 612 of Iapetus.” Zeus, whose sagacity
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 |
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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: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 60; Dillon and Timotin (2015), Platonic Theories of Prayer, 123, 178; Faraone (1999), Ancient Greek Love Magic, 44; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 145; Hubbard (2014), A Companion to Greek and Roman Sexualities, 318, 319, 324; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 143; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 105; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 201, 202, 203, 204; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 76; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 27, 31, 32; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 38, 43, 44; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 176, 177, 183; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 254, 257; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 54; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 250
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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 | sup>
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 |
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7. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Eros, • eros
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 64; Faraone (1999), Ancient Greek Love Magic, 44
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8. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Eros • eros (sexual desire), womens
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 325; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 155
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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), Hope in Ancient Literature, History, and Art, 18; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 76; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 54; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 24
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10. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Eros • Eros,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 299; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 8
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11. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eros • Eros,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 263; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 195
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12. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eros • eros
Found in books: Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 226; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 54
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13. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eros, • Eros/eros
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 112, 706, 719; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 209
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14. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eros
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 68; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 16
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15. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eros • Eros (Cupid) • Eros (Cupid), as a name for God • Eros (Cupid), in Plato • agape (charity), compared with eros • arrows, essential to the motif of Eros • eros • eros (love), classical model of • eros (love), compared with agape • eros (sexual desire), womens • eros, • hope, and eros
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 104; Faraone (1999), Ancient Greek Love Magic, 7; Hubbard (2014), A Companion to Greek and Roman Sexualities, 360; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 46, 47, 48; Osborne (1996), Eros Unveiled: Plato and the God of Love. 71; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 4; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 245
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16. 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), Identities, Ethnicities and Gender in Antiquity, 33; Hubbard (2014), A Companion to Greek and Roman Sexualities, 220, 361; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 159, 160, 161
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219 ὄρεσι θοάζειν, τὸν νεωστὶ δαίμονα222 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 | sup>
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 dance222 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 |
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17. 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 • Eros (Cupid) • Eros (Cupid), as a name for God • Eros (Cupid), in Plato • agape (charity), compared with eros • arrows, essential to the motif of Eros • enlightenment, eros and • eros • eros (love), classical model of • eros (love), compared with agape • 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), Ancient Greek Love Magic, 7, 49; Hubbard (2014), A Companion to Greek and Roman Sexualities, 359, 361; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 115; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 113; Osborne (1996), Eros Unveiled: Plato and the God of Love. 71; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 43, 50, 51, 52, 53, 54, 55, 56, 57, 61, 62, 67; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 237; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 54; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 178
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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 | sup>
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 |
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18. 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), Identities, Ethnicities and Gender in Antiquity, 158; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 39, 40, 42, 44, 47, 48; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 56
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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 | sup>
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 |
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19. 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: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 145; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 31; Hubbard (2014), A Companion to Greek and Roman Sexualities, 405, 406; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 255, 272
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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 | sup>
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 |
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20. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eros • Eros (personified)
Found in books: Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 109; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 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 |
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21. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eros
Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 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 |
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22. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eros • Eros (Cupid), birth and characteristics of • Eros (Cupid), compared with Socrates • Eros (Cupid), status of • Eros (god) • Eros (god), agency of, in novels • Eros (personified) • Eros/eros • Plato, myth of Eros • Socrates, identified with Eros • eros • eros (love), in Rist’s analysis • eros, • eros, confession of Phaedra in Hippolytus on • eros, in Plato’s Symp. • eros, language and • language, eros and • love (eros)
Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 66; Dillon and Timotin (2015), Platonic Theories of Prayer, 127; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 323; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 418, 419; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 108, 114, 117, 118, 119, 120; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 74, 189; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 24, 164, 184, 244; Osborne (1996), Eros Unveiled: Plato and the God of Love. 53, 94, 108; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 91; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 116; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 116; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 96; Pinheiro et al. (2015), Philosophy and the Ancient Novel, 112; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 59; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 47, 173, 182; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 276; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 202, 203; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 117
| 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 204a ἔχει γὰρ ὧδε. θεῶν οὐδεὶς φιλοσοφεῖ οὐδʼ ἐπιθυμεῖ σοφὸς γενέσθαι—ἔστι γάρ—οὐδʼ εἴ τις ἄλλος σοφός, οὐ φιλοσοφεῖ. οὐδʼ αὖ οἱ ἀμαθεῖς φιλοσοφοῦσιν οὐδʼ ἐπιθυμοῦσι σοφοὶ γενέσθαι· αὐτὸ γὰρ τοῦτό ἐστι χαλεπὸν ἀμαθία, τὸ μὴ ὄντα καλὸν κἀγαθὸν μηδὲ φρόνιμον δοκεῖν αὑτῷ εἶναι ἱκανόν. οὔκουν ἐπιθυμεῖ ὁ μὴ οἰόμενος ἐνδεὴς εἶναι οὗ ἂν μὴ οἴηται ἐπιδεῖσθαι. 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 212a γίγνεσθαι ἐκεῖσε βλέποντος ἀνθρώπου καὶ ἐκεῖνο ᾧ δεῖ θεωμένου καὶ συνόντος αὐτῷ; ἢ οὐκ ἐνθυμῇ, ἔφη, ὅτι ἐνταῦθα αὐτῷ μοναχοῦ γενήσεται, ὁρῶντι ᾧ ὁρατὸν τὸ καλόν, τίκτειν οὐκ εἴδωλα ἀρετῆς, ἅτε οὐκ εἰδώλου ἐφαπτομένῳ, ἀλλὰ ἀληθῆ, ἅτε τοῦ ἀληθοῦς ἐφαπτομένῳ· τεκόντι δὲ ἀρετὴν ἀληθῆ καὶ θρεψαμένῳ ὑπάρχει θεοφιλεῖ γενέσθαι, καὶ εἴπέρ τῳ ἄλλῳ ἀνθρώπων ἀθανάτῳ καὶ ἐκείνῳ; 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: 204a uch they are already; nor does anyone else that is wise ensue it. Neither do the ignorant ensue wisdom, nor desire to be made wise: in this very point is ignorance distressing, when a person who is not comely or worthy or intelligent is satisfied with himself. The man who does not feel himself defective has no desire for that whereof he feels no defect. 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 212a Do you call it a pitiful life for a man to lead—looking that way, observing that vision by the proper means, and having it ever with him? Do but consider, she said, that there only will it befall him, as he sees the beautiful through that which makes it visible, to breed not illusions but true examples of virtue, since his contact is not with illusion but with truth. So when he has begotten a true virtue and has reared it up he is destined to win the friendship of Heaven; he, above all men, is immortal. 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 |
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23. Sophocles, Antigone, 617, 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 • hope, and eros • sophia, wisdom eros and
Found in books: Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 41; Meinel (2015), Pollution and Crisis in Greek Tragedy, 101; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 49; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 228
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617 See how that hope whose wanderings are so wide truly is a benefit to many men, but to an equal number it is a false lure of light-headed desires. The deception comes to one who is wholly unawares until he burns his foot on a hot fire.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 |
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24. Sophocles, Women of Trachis, 9-27 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eros • hymn, to Eros
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 714; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 198
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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 |
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25. 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), Hope in Ancient Literature, History, and Art, 41, 43, 49, 114, 115, 116, 117; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 110, 112, 127, 131; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 167; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 66, 100, 101, 118; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 64, 65, 66, 67, 68, 69, 71; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 209
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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 | sup>
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 |
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26. Xenophon, Memoirs, 1.3.2 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eros • love (eros)
Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 33, 63; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 47
sup>
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 | sup>
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 |
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27. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eros • erōs/Eros
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 8, 16; Kanellakis (2020), Aristophanes and the Poetics of Surprise, 108; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 64
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28. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eros • Eros (personified) • eros,
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 22; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 109, 111; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 178
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29. 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), A Companion to Greek and Roman Sexualities, 404; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 46, 47
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30. 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), A Companion to Greek and Roman Sexualities, 404; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 64
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31. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eros • Eros/eros • eros (sexual desire), womens
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 359, 360; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 113; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 117
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32. 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), Euripides' Revolution Under Cover: An Essay, 40, 43, 46, 47, 62; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 27, 28, 30, 31, 41, 53, 54
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33. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Eros • Love, eros, and sexuality
Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 192; Welch (2015), Tarpeia: Workings of a Roman Myth. 233
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34. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Eros • Eros, • Eros/Cupid • Eros/eros • Love, eros, and sexuality • eros • eros, Eros
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 119; Bowie (2021), Essays on Ancient Greek Literature and Culture, 263; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 145, 146; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 65, 66; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 192; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 196, 197, 198; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 37, 38, 206; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 116; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 119; Welch (2015), Tarpeia: Workings of a Roman Myth. 27
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35. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Love, eros, and sexuality • eros (sexual desire), womens
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 374; Welch (2015), Tarpeia: Workings of a Roman Myth. 233
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36. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Praxiteles, Eros • statues, of Eros
Found in books: Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 83; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 52, 308
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37. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • eros • eros (sexual desire), and Stoicism
Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 268; Hubbard (2014), A Companion to Greek and Roman Sexualities, 420
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38. Diodorus Siculus, Historical Library, 1.22.6-1.22.7 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Eros
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 118; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 118
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1.22.6 \xa0It is for this reason that travellers are not allowed to set foot on this island. And all the inhabitants of the Thebaid, which is the oldest portion of Egypt, hold it to be the strongest oath when a man swears "by Osiris who lieth in Philae." Now the parts of the body of Osiris which were found were honoured with burial, they say, in the manner described above, but the privates, according to them, were thrown by Typhon into the Nile because no one of his accomplices was willing to take them. Yet Isis thought them as worthy of divine honours as the other parts, for, fashioning a likeness of them, she set it up in the temples, commanded that it be honoured, and made it the object of the highest regard and reverence in the rites and sacrifices accorded to the god. 1.22.7 \xa0Consequently the Greeks too, inasmuch as they received from Egypt the celebrations of the orgies and the festivals connected with Dionysus, honour this member in both the mysteries and the initiatory rites and sacrifices of this god, giving it the name "phallus."'' None |
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39. 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), Ovid before Exile: Art and Punishment in the Metamorphoses, 65; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 147, 153; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 196
sup>
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 | sup>
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 |
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40. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • eros • eros (sexual desire), and Epicureanism • hope, and eros
Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 266, 268; Hubbard (2014), A Companion to Greek and Roman Sexualities, 424; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 18, 20
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41. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Eros • Venus,, empire of Eros
Found in books: Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 65; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 142
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42. Ignatius, To The Romans, 7.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Eros (Cupid) • Eros (Cupid), as a name for God • Eros, beauty of • Myth (mythos), Eros, of • agape (charity), compared with eros • arrows, essential to the motif of Eros • eros (love), compared with agape • eros (love), in language about God
Found in books: Osborne (1996), Eros Unveiled: Plato and the God of Love. 73; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 134
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7.2 Let not envy have a home in you. Even though I myself, when I am with you, should beseech you, obey me not; but rather give credence to these things which I write to you. For I write to you in the midst of life, yet lusting after death. My lust hath been crucified, and there is no fire of material longing in me, but only water living +and speaking+ in me, saying within me, Come to the Father. '' None |
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43. 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), Plutarch's Cities, 146, 164; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 131
sup>
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 | sup>
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 |
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44. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Eros • Eros (god) • Eros, god • Love / Eros • motif, Eros, intervention of
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 713; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 254, 258; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 57; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 35; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 312
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45. None, None, nan (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Eros • eros (sexual desire), womens
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 536; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 281
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46. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Alcibiades, and Eros • Eros, god • Praxiteles, Eros • Rome, Portico of Octavia, a famous Eros in
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 381; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 259
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47. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Eros • Eros/ἔρως • Love (see also Eros Agape) • eros • eros, love • festival, Eros, Erotidia
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 41, 79; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 274, 277; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 242, 243; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 375; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 284, 285, 287, 288, 290, 291
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48. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Eros • eros • eros (sexual desire), imagery of
Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 131, 271, 274, 275; Hubbard (2014), A Companion to Greek and Roman Sexualities, 342; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 283; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 151
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49. 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 • statues, of Eros • votives, Charites and Eros, votive relief of, from Acropolis, Athens
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 145; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 16; Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 83, 85; Gaifman (2012), Aniconism in Greek Antiquity, 11, 55, 56; Hubbard (2014), A Companion to Greek and Roman Sexualities, 217; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 121, 299; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 55, 259; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 257, 261, 276; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 241, 244
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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 | sup>
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 |
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50. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Eros
Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 131; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 114, 115; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 114, 115
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51. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Eros • Eros (god and personification) • Eros (god) • Eros (god), agency of, in novels
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 164; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 154; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 285; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 96; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 635, 639
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52. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Eros • Eros (god and personification) • Eros (god) • Eros (god), agency of, in novels • Eros, god • eros
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 593, 721; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 10, 72; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 35, 111, 116, 136, 156; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 56; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 347; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 636
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53. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Eros • eros,
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 109, 350; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 178
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54. Porphyry, On Abstinence, 4.9 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Eros
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 117; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 117
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4.9 9.But the Egyptian priests, through the proficiency which they made by this exercise, and similitude to divinity, knew that divinity does not pervade through man alone, and that soul is not enshrined in man alone on the earth, but that it nearly passes through all animals. On this account, in fashioning the images of the Gods, they assumed every animal, and for this purpose mixed together the human form and the forms of wild beasts, and again the bodies of birds with the body of a man. For a certain deity was represented by them in a human shape as far as to the neck, but the face was that of a bird, or a lion, or of some other animal. And again, another divine resemblance had a human head, but the other parts were those of certain other animals, some of which had an inferior, but others a superior position; through which they manifested, that these i.e. brutes and men, through the decision of the Gods, communicated with each other, and that tame and savage animals are nurtured together with us, not without the concurrence of a certain divine will. Hence also, a lion is worshipped as a God, and a certain part of Egypt, which is called Nomos, has the surname of Leontopolis or the city of the lion, and another is denominated Busiris from an ox, and another Lycopolis or the city of the wolf. For they venerated the power of God which extends to all things through animals which are nurtured together, and which each of the Gods imparts. They also reverenced water and fire the most of all the elements, as being the principal causes of our safety. And these things are exhibited by them in temples; for even now, on opening the sanctuary of Serapis, the worship is performed through fire and water; he who sings the hymns making a libation with water, and exhibiting fire, when, standing on the |120 threshold of the temple, he invokes the God in the language of the Egyptians. Venerating, therefore, these elements, they especially reverence those things which largely participate of them, as partaking more abundantly of what is sacred. But after these, they venerate all animals, and in the village Anubis they worship a man, in which place also they sacrifice to him, and victims are there burnt in honour of him on an altar; but he shortly after only eats that which was procured for him as a man. Hence, as it is requisite to abstain from man, so likewise, from other animals. And farther still, the Egyptian priests, from their transcendent wisdom and association with divinity, discovered what animals are more acceptable to the Gods when dedicated to them than man. Thus they found that a hawk is dear to the sun, since the whole of its nature consists of blood and spirit. It also commiserates man, and laments over his dead body, and scatters earth on his eyes, in which these priests believe a solar light is resident. They likewise discovered that a hawk lives many years, and that, after it leaves the present life, it possesses a divining power, is most rational and prescient when liberated from the body, and gives perfection to statues, and moves temples. A beetle will be detested by one who is ignorant of and unskilled in divine concerns, but the Egyptians venerate it, as an animated image of the sun. For every beetle is a male, and emitting its genital seed in a muddy place, and having made it spherical, it turns round the seminal sphere in a way similar to that of the sun in the heavens. It likewise receives a period of twenty-eight days, which is a lunar period. In a similar manner, the Egyptians philosophise about the ram, the crocodile, the vulture, and the ibis, and, in short, about every animal; so that, from their wisdom and transcendent knowledge of divine concerns, they came at length to venerate all animals 11. An unlearned man, however, does not even suspect that they, not being borne along with the stream of the vulgar who know nothing, and not walking in the path of ignorance, but passing beyond the illiterate multitude, and that want of knowledge which befalls every one at first, were led to reverence things which are thought by the vulgar to be of no worth. |
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55. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Eros
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 117; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 117
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56. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Eros • eros (sexual desire) • eros,
Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 155, 156, 247; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 104, 105, 110, 128, 349, 370; Hubbard (2014), A Companion to Greek and Roman Sexualities, 290; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 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), Rhetoric and Religion in Ancient Greece and Rome, 113, 114, 115, 116, 117, 118, 119, 120, 121, 123, 124
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57. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Eros • Eros (Cupid), birth and characteristics of • aspirations, instilled by eros, but natural to mortals, in Plotinus • lack, but a feature of Eros
Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 228; Osborne (1996), Eros Unveiled: Plato and the God of Love. 112, 113, 114; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 92; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 170, 174, 175
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58. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Eros, in Nonnus’ Dionysiaca • Eros/Phanes
Found in books: Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 274; Pinheiro et al. (2012b), The Ancient Novel and Early Christian and Jewish Narrative: Fictional Intersections, 59
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59. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Eros
Found in books: Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 155; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 182, 183, 190
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60. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Eros • love (eros)
Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 125; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 181
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61. Strabo, Geography, 9.2.25
Tagged with subjects: • Caligula, appropriates Praxiteles’ Eros • Praxiteles, Eros • conquers Britain, repatriates Praxiteles’ Eros • statues, of Eros
Found in books: Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 83, 84; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 55
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9.2.25 The Thespiae of today is by Antimachus spelled Thespeia; for there are many names of places which are used in both ways, both in the singular and in the plural, just as there are many which are used both in the masculine and in the feminine, whereas there are others which are used in either one or the other number only. Thespiae is a city near Mt. Helicon, lying somewhat to the south of it; and both it and Helicon are situated on the Crisaean Gulf. It has a seaport Creusa, also called Creusis. In the Thespian territory, in the part lying towards Helicon, is Ascre, the native city of Hesiod; it is situated on the right of Helicon, on a high and rugged place, and is about forty stadia distant from Thespiae. This city Hesiod himself has satirized in verses which allude to his father, because at an earlier time his father changed his abode to this place from the Aeolian Cyme, saying: And he settled near Helicon in a wretched village, Ascre, which is bad in winter, oppressive in summer, and pleasant at no time. Helicon is contiguous to Phocis in its northerly parts, and to a slight extent also in its westerly parts, in the region of the last harbor belonging to Phocis, the harbor which, from the fact in the case, is called Mychus (inmost depth); for, speaking generally, it is above this harbor of the Crisaean Gulf that Helicon and Ascre, and also Thespiae and its seaport Creusa, are situated. This is also considered the deepest recess of the Crisaean Gulf, and in general of the Corinthian Gulf. The length of the coastline from the harbor Mychus to Creusa is ninety stadia; and the length from Creusa as far as the promontory called Holmiae is one hundred and twenty; and hence Pagae and Oinoe, of which I have already spoken, are situated in the deepest recess of the gulf. Now Helicon, not far distant from Parnassus, rivals it both in height and in circuit; for both are rocky and covered with snow, and their circuit comprises no large extent of territory. Here are the sanctuary of the Muses and Hippu-crene and the cave of the nymphs called the Leibethrides; and from this fact one might infer that those who consecrated Helicon to the Muses were Thracians, the same who dedicated Pieris and Leibethrum and Pimpleia to the same goddesses. The Thracians used to be called Pieres, but, now that they have disappeared, the Macedonians hold these places. It has been said that Thracians once settled in this part of Boeotia, having overpowered the Boeotians, as did also Pelasgians and other barbarians. Now in earlier times Thespiae was well known because of the Eros of Praxiteles, which was sculptured by him and dedicated by Glycera the courtesan (she had received it as a gift from the artist) to the Thespians, since she was a native of the place. Now in earlier times travellers would go up to Thespeia, a city otherwise not worth seeing, to see the Eros; and at present it and Tanagra are the only Boeotian cities that still endure; but of all the rest only ruins and names are left.'' None |
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62. Vergil, Aeneis, 4.90-4.128
Tagged with subjects: • Eros • eros, Eros
Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 145, 146; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 178
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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 4.127 hic hymenaeus erit.—Non adversata petenti 4.128 adnuit, atque dolis risit Cytherea repertis.'' None | sup>
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 |
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63. Vergil, Eclogues, 8.69
Tagged with subjects: • Eros • eros,
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 22; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 178
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8.69 tough oaks bear golden apples, alder-tree'' None |
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64. None, None, nan
Tagged with subjects: • Love, eros, and sexuality • hope, and eros
Found in books: Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 47; Welch (2015), Tarpeia: Workings of a Roman Myth. 290
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65. None, None, nan
Tagged with subjects: • Eros
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 71, 145; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 59
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66. None, None, nan
Tagged with subjects: • Eros • Eros (god and personification) • Eros (god) • Eros, • Eros, god • Love / Eros
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 640; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 531, 544, 549, 577, 683, 703, 780, 782, 784, 869; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 205, 206; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 10; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 22; Pinheiro et al. (2015), Philosophy and the Ancient Novel, 42; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 126; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 92, 178; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 635, 636
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67. None, None, nan
Tagged with subjects: • eros • eros, love
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 146; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 210
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68. None, None, nan
Tagged with subjects: • Eros
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 67, 71; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 36, 249, 250, 251, 252, 419
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